Tiresias: The Ancient Mediterranean Religions Source Database

¹⁴⁵³ ̓Ιδαία μᾶτερ

¹⁴⁵³ Mother of Ida, great, great mother!

^9.8 וּמָצָאתָ אֶת־לְבָבוֹ נֶאֱמָן לְפָנֶיךָ וְכָרוֹת עִמּוֹ הַבְּרִית לָתֵת אֶת־אֶרֶץ הַכְּנַעֲנִי הַחִתִּי הָאֱמֹרִי וְהַפְּרִזִּי וְהַיְבוּסִי וְהַגִּרְגָּשִׁי לָתֵת לְזַרְעוֹ וַתָּקֶם אֶת־דְּבָרֶיךָ כִּי צַדִּיק אָתָּה׃

^9.8 and foundest his heart faithful before Thee, and madest a covet with him to give the land of the Canaanite, the Hittite, the Amorite, and the Perizzite, and the Jebusite, and the Girgashite, even to give it unto his seed, and hast performed Thy words; for Thou art righteous;

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^3.187 Again, in the Metroön you may see the reward that you gave to the band from Phyle , who brought the people back from exile. For Archinus of Coele, one of the men who brought back the people, was the author of the resolution. He moved, first, to give them for sacrifice and dedicatory offerings a thousand drachmas, less than ten drachmas per man; then that they be crowned each with a crown of olive (not of gold, for then the crown of olive was prized, but today even a crown of gold is held in disdain). And not even this will he allow to be done carelessly, but only after careful examination by the Senate, to determine who of them actually stood siege at Phyle when the Lacedaemonians and the Thirty made their attack, not those who deserted their post—as at Chaeroneia—in the face of the advancing enemy. As proof of what I say, the clerk shall read the resolution to you. Resolution as to the Reward of the Band from Phyle, ^3.188 Now over against this read the resolution which Ctesiphon has proposed for Demosthenes, the man who is responsible for our greatest disasters. Resolution By this resolution the reward of those who restored the democracy is annulled. If this resolution is good, the other was bad. If they were worthily honored, this man is unworthy of the crown that is proposed. ^3.189 And yet I am told that he intends to say that I am unfair in holding up his deeds for comparison with those of our fathers. For he will say that Philammon the boxer was crowned at Olympia , not as having defeated Glaucus, that famous man of ancient days, but because he beat the antagonists of his own time; as though you did not know that in the case of boxers the contest is of one man against another, but for those who claim a crown, the standard is virtue itself; since it is for this that they are crowned. For the herald must not lie when he makes his proclamation in the theater before the Greeks. Do not, then, recount to us how you have been a better citizen than Pataecion, but first attain unto nobility of character, and then call on the people for their grateful acknowledgment. ^3.190 But lest I lead you away from the subject, the clerk shall read to you the epigram that is inscribed in honor of the band from Phyle, who restored the democracy. Epigram “These men, noble of heart, hath the ancient Athenian people Crowned with an olive crown. First were they to oppose Tyrants who knew not the laws, whose rule was the rule of injustice. Danger they met unafraid, pledging their lives to the cause.” unknown,
^3.243 Or is the man whom you have moved to crown so obscure a man as not to be known by those whom he has served, unless some one shall help you to describe him? Pray ask the jury whether they knew Chabrias and Iphicrates and Timotheus, and inquire why they gave them those rewards and set up their statues. All will answer with one voice, that they honored Chabrias for the battle of Naxos , and Iphicrates because he destroyed a regiment of the Lacedaemonians, and Timotheus because of his voyage to Corcyra , and other men, each because of many a glorious deed in war.

^20.70 Therefore his contemporaries not only granted him immunity, but also set up his statue in bronze—the first man so honored since Harmodius and Aristogiton. For they felt that he too, in breaking up the empire of the Lacedaemonians, had ended no insignificant tyranny. In order, then, that you may give a closer attention to my words, the clerk shall read the actual decrees which you then passed in favor of Conon . Read them. The decrees are read,
^49.66 The specific instances of the perjuries which he has committed without scruple would make a long story; but I will call to your minds the most flagrant instances and those of which you are all well aware. You know that he swore in the assembly, imprecating destruction upon himself and dedicating his property to sacred uses, if he should fail to indict Iphicrates as a usurper of the rights of citizenship. Yet, although he had sworn and promised this in the assembly, no long time afterwards, in order to serve his own interests, he gave his daughter in marraige to the son of Iphicrates. ⁴⁹ Let no one of you think, men of the jury, that it is a thing beyond belief that Timotheus should have owed money to my father and is now being prosecuted by me in this suit. On the contrary, when I have called to your minds the occasion on which the loan was contracted and the events in which the defendant was at that time involved and the straits to which he was reduced, you will then hold that my father was most generous to Timotheus, and that the defendant is not only ungrateful, but is the most dishonest of humankind. for he got from my father all that he asked, and received from the bank money at a time when he was in great need and when he was in grievous danger of losing his life His treasurer, Antimachus, actually was condemned to death, and Timotheus himself was saved from a like fate only by the intercession of influential friends. See Dem. 49.10 . ; yet he has not only made no return, but even seeks to rob me of the money which was granted him. And yet, if matters had gone badly with Timotheus, my father’s money, too, was lost, for he lent it without security and without witnesses; but, if the defendant got off safe, it rested with him to choose when, having the funds available, he should pay us back.But for all that, men of the jury, my father did not count the holding of large sums of money as important a matter as to supply Timotheus with what he needed in the time of his distress. No, my father thought, men of the jury, that, if Timotheus then got safely out of those dangers and returned home from the service of the king, After being deposed from his command of the Athenian fleet in 373 B.C. Timotheus entered the service of the king of Persia. when the defendant was in better circumstances than at the time, he would not only recover his money, but would be in a position to obtain whatever else he might wish from Timotheus.But as matters have not turned out as my father expected, since the money which Timotheus asked of my father and gratefully received from the bank he is determined, now that my father is dead, to pay back only if forced to do so by hostile legal procedure, and by convincing proof of his indebtedness, and, if he can convince you by deceitful arguments that he is not liable, to rob us of the money—I count it necessary to inform you fully of everything from the beginning: the several loans, the purpose for which he expended each sum, and the dates at which the obligations were contracted.And let no one of you wonder that I have accurate knowledge of these matters; for bankers are accustomed to write out memoranda of the sums which they lend, the purposes for which funds are desired, and the payments which a borrower makes, in order that his receipts and his payments may be known to them for their accounts.It was then, in the archonship of Socratidas, The archonship of Socratidas fell in 374 - 373 B.C. in the month Munichion, Munichion corresponds to the latter half of April and the prior half of May. when the defendant Timotheus was about to sail on his second expedition and was already in the Peiraeus on the point of putting to sea, that, being in want of money, he came to my father in the port and urged him to lend him one thousand three hundred and fifty-one drachmae two obols, declaring that he needed that additional sum; and he bade him give the money to his treasurer Antimachus, who at that time managed everything for him.It was Timotheus who borrowed the money from my father, and who bade him give it to his treasurer Antimachus, but the one who received the money from Phormio at the bank was Autonomus, who throughout all that time served as secretary to Antimachus.When, therefore, the money was paid out, the bank recorded as debtor Timotheus, who had requested the loan, but made a memorandum in the name of Antimachus, to whom Timotheus had ordered the money to be paid, and also named Autonomus, whom Antimachus had sent to the bank to receive the money, the amount being one thousand three hundred and fifty-one drachmae two obols. The first loan, then, which Timotheus contracted at the time of his going to sea, when he was serving as general the second time, was for this amount.Again, when you had removed him from his command as general because he failed to sail round the Peloponnesus, and he had been given over to the popular assembly for trial under a very heavy charge, when he was being prosecuted by Callistratus and Iphicrates, Important figures in the political life of Athens. The former was an orator, the latter one of the generals. men of power both in action and in speech, and they and their fellow-pleaders so influenced your minds by their accusations against him ,that you condemned and put to death Antimachus, his treasurer and a man most devoted to him,—yes, and confiscated his property; while Timotheus himself, thanks to the intercession of all his friends and relatives, and also of Alcetas and Jason, Alcetas was king of the Molossi in Epeirus, Jason tyrant of Pherae in Thessaly. With both of these men Timotheus had formed connections while in command of the fleet. who were allies of yours, you were reluctantly induced to pardon, but you deposed him from his command;— ,such were the charges under which he lay, and he was in desperate need of money. For all his property had been mortgaged, pillars had been set up on it, and other people were in control. His farm in the plain had been taken over as security by the son of Eumelidas; the rest of his property was mortgaged, for seven minae each, to the sixty trierarchs who set out on the voyage with him, which money he as admiral had forced them to distribute among their crews for maintece.When he was deposed, he reported in the account which he rendered, that he had at that time himself given those seven minae for the ships from the military fund, but, fearing lest the trierarchs should give evidence against him and he should be convicted of lying, he borrowed privately from each one of them seven minae, and gave them a mortgage on his property. Yet he is now seeking to rob them of this money, and he has dug up the pillars.He was hard pressed on every side, his life was in extreme danger because of the gravity of the misfortunes which had befallen the state, the army in Calaureia Calaureia was an island off the east coast of Peloponnesus, the modern Poros. had been broken up for want of pay, the allies around Peloponnesus were being besieged by the Lacedaemonians, Iphicrates and Callistratus were accusing him of being responsible for the present disaster, and, furthermore, those who came from the army were reporting before the assembly the distress and need that existed, and at the same time individuals kept receiving word from their relatives and friends telling of their plight. These things you all heard in the popular assembly at that time, and you remember how each man of you felt toward him; you are not without knowledge of what people were saying.Well, then, when he was on the point of sailing home for his trial, the defendant, while still in Calaureia, borrowed from Antiphanes of Lamptrae, Lamptrae was a deme of the tribe Erectheis. who sailed with Philip the shipowner as his treasurer, the sum of one thousand drachmae to distribute among the Boeotian trierarchs, that they might remain with the fleet until his trial should come off, for fear lest, if the Boeotian fleet should first be broken up and the troops scattered here and there to their homes, you might be the more incensed against him.For although our countrymen endured their privations and remained at their posts, the Boeotians declared that they would not stay, unless somebody should furnish them with their daily rations. Under stress of necessity, then, at that time he borrowed the thousand drachmae from Antiphanes, who sailed with Philip, the shipowner, as his treasurer, and gave them to the admiral of the Boeotian fleet.But when he got back to Athens, both Philip and Antiphanes demanded of him the thousand drachmae which he had borrowed in Calaureia, and were angry at not receiving their money at once. Timotheus, then, fearing that his enemies might learn that the thousand drachmae, which in his report he stated he had paid for the Boeotian fleet out of the military fund, had in fact been lent by Philip, who could not get them back, ,and fearing also that Philip might give testimony against him at his trial, came to my father and begged him to settle with Philip, and to lend him the thousand drachmae to pay Philip. And my father, seeing the seriousness of the trial in which the defendant was involved, and in what plight he was, felt pity for him, and, taking him to the bank, bade Phormio, who was cashier, to pay Philip the thousand drachmae, and to enter on the books Timotheus as owing that amount.To prove that these statements are true, I shall bring forward Phormio, who paid the money, as a witness, as soon as I shall have explained to you the other loan, in order that, being informed through the same deposition about the whole of the debt, you may know that I am speaking the truth. I shall also call before you Antiphanes, who lent the sum of one thousand drachmae to the defendant in Calaureia, and who was present when Philip received payment of the money from my father here in Athens.That I did not put the deposition in the box before the arbitrator was due to a trick of Antiphanes, who kept saying that he would give evidence for me on the day set for the decision; but when the hearing was in progress before the arbitrator, although he was summoned from his house (for he was nowhere to be seen), he was persuaded by Timotheus to fail to appear as a witness. On my depositing a drachma in his name on a charge of failing to appear, as the law prescribes, the arbitrator did not make an award against the defendant, but decided in his favor, and then went off, for it was already late.Now, however, I have entered suit on my own account for damages against Antiphanes because he neither gave testimony for me, nor asked under oath for a postponement, as the law provides. And I demand of him that he get up and state under oath before you, first, whether he lent Timotheus a thousand drachmae in Calaureia, and secondly, whether Philip received here payment of that sum from my father. The defendant himself practically admitted before the arbitrator that my father paid Philip the thousand drachmae; but he declared that it was not to him (Timotheus) that my father lent the money, but to the Boeotian admiral, who, he alleges, gave some copper as security for the sum. However, that in this he was not stating the truth, but that he borrowed the money himself and is seeking to avoid payment, I shall prove to you, when I shall have informed you in detail regarding his other debts also.In the month Maimacterion Maimacterion corresponds to the latter half of November and the prior half of December. in the archonship of Asteius, The archonship of Asteius falls in 373- 372 B.C. Alcetas and Jason came to visit Timotheus to be present at his trial and give him their support, and they arrived at his house in Peiraeus in the Hippodameia This was an agora built by the architect Hippodamus. when it was already evening. Being at a loss how to entertain them, he sent his body servant Aeschrion to my father and bade him ask for the loan of some bedding and cloaks and two silver bowls and to borrow a mina of silver.And my father, hearing from Aeschrion, the body-servant of the defendant, that they had arrived and the urgent need for which the request was made, both supplied the objects for which the slave had come and lent the mina of silver which he asked to borrow. Well, when he had been acquitted of the charge, the defendant found himself in sore straits for money to pay his private debts and the taxes to the state, and my father, seeing this, did not venture to demand repayment of the money at once. for, while he did not think that Timotheus would defraud him when he had the means to pay, he did not himself see any way to exact payment from him when he was without means. So, after the departure of Alcetas and Jason, Aeschrion, the defendant’s body-servant, brought back the bedding and the cloaks, but he did not return the two bowls, for which he had asked at the time he borrowed the bedding and the mina of silver. when Alcetas and Jason arrived at the defendant’s house.Then, when he was about to leave the country to take service with the king, and had arranged to sail as the king’s general to carry on the Egyptian war, in order that he might not have to submit an account and vouchers for his military administration here, he sent for my father to come to the Paralion, The monument in the Peiraeus of the Attic hero Paralus. thanked him for his former services to him, ,and, introducing to him Philondas, a Megarian by birth, but one who resided as an alien at Athens,—a man who at that time was loyally devoted to the defendant and was employed in his service—he begged my father, that when Philonidas (whom he then introduced to him) should come back from Macedonia bringing some timber, which had been given to the defendant by Amyntas, Amyntas was king of Macedonia. he would supply him with money for the freight of the timber, and let him deliver the timber to the defendant’s house in Peiraeus; for he declared the timber belonged to him.At the same time in preferring this request, he made statements which are quite inconsistent with his present actions. For he said that even if he should not obtain what he asked of my father, he would not be angry, as another might who failed to obtain what he wanted, but would show his gratitude, if he should ever find himself able to do so, for the services which my father had rendered him at his request. On hearing this my father was pleased at his words and commended him for remembering the favors shown him, and promised to do all that he asked.Timotheus, then, after this set sail to join the king’s generals, but Philondas, to whom he had presented my father as one who would pay the freight, when he should come back with the timber, set out on his journey to Macedonia. The time was about the month Thargelion, Thargelion corresponds to the latter half of May and the prior half of June. in the archonship of Asteius.In the following year Philondas came back from Macedonia, bringing the timber, while Timotheus was absent in the king’s service. He approached my father and asked him to furnish the freight for the timber, in order that he might settle with the shipowner, as Timotheus had begged my father to do, when he was about to sail and had introduced Philondas to him. So my father took him to the bank and ordered Phormio to pay him the freight of the timber, one thousand seven hundred and fifty drachmae.And Phormio counted out the money, and set down Timotheus as owing it (for it was he who had asked my father to furnish the freight for the timber, and the timber was his), and he wrote a memorandum of the purpose for which the money was received, and the name of the person who received it. The date of the transaction was the archonship of Alcisthenes, The archonship of Alcisthenes falls in 372-371 B.C. the year after Timotheus set sail to take service with the king.About the same time Timosthenes of Aegilia Aegilia was a deme of the tribe Antiochis. also arrived home from a journey abroad which he had made on private business. Timosthenes was a friend and partner of Phormio, and when he set sail he had given to Phormio to put away for him along with other articles two bowls of Lycian workmanship. By chance the boy, not knowing that these bowls were the property of someone else, gave them to Aeschrion, the body-servant of the defendant, when he was sent to my father by Timotheus and requested the bedding and the cloaks and the bowls, and borrowed the mina of silver at the time when Alcetas and Jason came to the defendant’s house.When Timosthenes reached home and asked for the return of the bowls, Timotheus being still abroad in the king’s service, my father persuaded him to accept the value of the bowls, as much as they were worth by weight, namely two hundred and thirty-seven drachmae. So he paid to Timosthenes the value of the bowls and entered on his books the defendant as owing what he paid to Timosthenes for the bowls in addition to the rest of the debt which the defendant owed him.To prove that all these statements of mine are true the clerk shall read you the depositions which bear upon them; first, that of those who were at that time clerks in the bank and paid the money from its funds to the persons to whom Timotheus bade them pay it, and then that of the man who received the price of the bowls. The Depositions You have learned, then, from the depositions which have just been read, that I am telling you nothing but the truth regarding the matters which I mentioned. And that the defendant himself admits that the timber brought by Philondas was delivered to his house in the Peiraeus,—this, too, is proved by the deposition which will be read to you. The Deposition ,That the timber, then, which Philondas brought was the property of the defendant I have his own testimony to prove; for he admitted before the arbitrator that it was delivered to his house in Peiraeus, as those who heard him have testified. But besides this I shall try to prove to you by circumstantial evidence that I am telling the truth.For do you suppose, men of the jury, that, if the timber had not been the property of Timotheus, and if he had not begged my father—at the time he introduced Philondas to him, when he was about to set sail to join the king’s generals—to provide the freight, my father would ever have allowed Philondas to carry the timber away from the harbor, seeing that it was pledeged as security to him for the freight, and would not rather have set one of his servants to keep watch and to receive the price as the timber was sold, until he had recovered his money, if we suppose that the timber was the property of Philondas and was brought in for the sake of trade?Then, besides this, does it seem to anyone likely, that if Timotheus had not bidden my father to supply the freight for the timber given to him by Amyntas, my father would have trusted Philondas, and have suffered him to deliver the timber to the defendant’s house? Or, how is it possible that Philondas, as is stated by the defendant, brought in the timber for the sake of trade, and yet that the defendant on his return used this timber for the building of his house?And observe this also, that many worthy citizens were friends of the defendant and looked after his affairs while Timotheus was abroad in the service of the king, and yet not one of these has dared to testify on his behalf either that Philondas did not receive from the bank the freight of the timber, or that, having received it, he paid it back; or, again, that any one of them settled for the freight of the timber which Philondas brought and which had been given to the defendant by Amyntas. For they deem it a matter of higher import to themselves to preserve their character as worthy and honorable men than to do a favor to Timotheus by giving false testimony.But they declared that they would not testify to the truth against him; for they said he was their friend. Since, then, no one of those who are his friends, and who looked after his affairs when he was abroad in the service of the king, has ventured to testify either that Philondas did not receive from the bank the freight for the timber, or that any one of them paid it, is it not reasonable that you should believe that I am speaking the truth? ,Surely he will not venture to say this, that anyone other than my father paid the freight for the timber which Philondas brought. If he does insist upon this argument, demand of him that he produce before you the deposition of the person who paid the freight for the timber. For it is admitted that he was himself abroad in the king’s service, and as for Philondas, whom he sent to fetch the timber and whom he introduced to my father—you found on your return from the king’s service, Timotheus, that he was dead.It must be, then, that some other of your relatives and friends, whom you left to look after your affairs when you were about to go abroad, knows from what source Philondas got the freight for the timber and paid the shipowner, if you deny that you introduced my father to Philondas, or that Philondas got the freight for the timber from my father.However, you cannot produce a deposition from any of your friends to prove that the freight for the timber was not received from the bank, while you were abroad; therefore one or the other of two things follows: either you are on good terms with no one of your friends and have no confidence in any of your connections, or else, though knowing well that Philondas did receive the freight for the timber from my father, to whom you introduced him when you were about to set out on your voyage, you see fit to rob us, if you can, and enrich yourself.On my part, men of the jury, in addition to the deposition which I have produced before you of those who at the time were serving as clerks in the bank and who paid the money to the persons to whom Timotheus bade them pay it, I was ready also to confirm my statements by an oath, which the clerk will read to you. The Oath Now, men of the jury, my father not only wrote out and left to me a record of his credits, but also during his illness told me of each particular debt that was due to him, the person in whose possession the money was, and the purpose for which it was received; and he made these statements to my brother also. To prove that I am speaking the truth in this, (to the clerk) read, please, the deposition of my brother. The Deposition ,Well then, that Timotheus was left by my father owing us the money as a debtor for which I am suing him, and that this is a part of my share, my brother has testified, and so has Phormio, who paid the money; and I was ready confirm the fact by an oath. But when the defendant challenged me before the arbitrator, bidding me bring the books from the bank and demanding copies, and sent Phrasiendes to the bank, I brought out the books and allowed Phrasiendes to examine them and to copy out the entries of all the sums that Timotheus owed. To prove that the defendant himself admitted having received the copies, (to the clerk) please read the deposition. The Deposition ,I therefore brought the books to the arbitrator. Phormio and Euphraeus, who had paid the money to the persons designated by Timotheus, were present, and they exposed his falsehoods by showing the date at which he had contracted each loan, the person who received the money, and the use for which he expended it. Regarding the one thousand three hundred and fifty-one drachmae two obols, which he borrowed as the first loan in the month Munichion in the archonship of Socratidas, when he was about to set out on his voyage, and which the defendant ordered to be paid to Antimachus, his treasurer, he declared that my father lent the money to Antimachus on his own private account, and that he (the defendant) did not himself receive it.To prove the truth of this statement he has produced no witness, but is vigorous in his assertion, in order that it may not appear that he is himself defrauding us, but that Antimachus borrowed the money. And yet, men of the jury, I will give you a convincing proof that my father lent the money, not to Antimachus, but to Timotheus when he was about to sail. For which do you think would have been the easier course for my father, to file a claim against the estate of Antimachus, when his property was confiscated, for this sum as due to him, supposing he had lent it to Antimachus, ,or to wait until the defendant might be in better circumstances so as to collect it from him, seeing that he had at that time little hope of deliverance? Surely, if he had filed the claim, he would not have been at a loss to find the deposit money, This was a small sum to cover court charges. nor would you have had any cause to disbelieve him. For you all know that my father had no wish unjustly to acquire public funds, but that he willingly expended his own money in your service whenever you bade him do so. and besides, Callistratus, who sold the goods of Antimachus, was a friend of his, so that my father was meeting no opposition. What possible motive then, could my father have had to leave Timotheus inscribed in his books is our debtor, if he did not really owe the money, rather than file his claim and recover his debt from the confiscated estate of Antimachus?Now with regard to the one thousand drachmae which he borrowed from Antiphanes in Calaureia to distribute to the Boeotian trierarchs,when he was about to sail home for his trial, and which he paid to Philip the shipowner after he had got them from my father, he maintains that the Boeotian admiral borrowed the money and gave my father some copper as security for it. That this, however, is untrue, I will give you a convincing proof.In the first place, it is proved that the defendant borrowed the thousand drachmae in Calaureia, and not the Boeotian admiral; secondly, that Philip demanded payment of the thousand drachmae here from Timotheus and not from the Boeotian admiral, and that Timotheus made payment and not the Boeotian admiral; for it was quite proper that the Boeotian admiral should receive from Timotheus the maintece for the crews of his ships, since the pay for the troops came out of a common contribution, and it was you, Timotheus, who collected all the money from the allies, and you were bound to account for it.Again, supposing the Boeotian fleet had disbanded and the troops had dispersed to their various homes, the Boeotian admiral was in no danger from the Athenians, nor was any trial impending over him; you, however, were in very great danger, and in your utter terror you thought it would be a great aid to your defence, if the Boeotian triremes should stay with the fleet until your trial should come off. Besides, from what motive of friendship pray, would my father have lent the one thousand drachmae to the Boeotian admiral whom he did not even know?Ah, but he says the admiral pledged some copper as security. How much, then? and from what country was it imported? And from what source did the Boeotian admiral get the copper? Was it imported by way of trade, or was it obtained from prisoners? Then who were the persons who brought the copper to my father? Were they hired men, or slaves? ,And which one of our slaves was it who received it? For, if slaves brought it, he ought to have delivered them up for the torture, but if hired men, he ought to have demanded for the torture the slave of ours who received and weighed the copper; for, I fancy, neither would the one taking the copper in pledge accept it, nor the one offering it give it over, without weighing; nor was my father likely to carry the copper and weigh it himself, since he had slaves who were accustomed to receive the articles given as security for loans.And I certainly wonder for what possible reason the Boeotian admiral should have given the copper to my father as security, if he owed a thousand drachmae to Philip. Was it that Philip would not have been glad to receive interest, if his money was lent safely and on security? or that Philip had no money? So, what need was there for the Boeotian admiral to ask my father to lend the thousand drachmae and pay Philip, rather than give the copper as security to Philip? ,But, men of the jury, the copper was not given as security, nor did the Boeotian admiral borrow the thousand drachmae from my father, but this man Timotheus borrowed them, being in great distress; and the urgent need, to meet which he used the money, I have told you. But instead of evincing gratitude for the confidence shown him and the loan which he received from my father, he thinks it proper to defraud us, if he can, even of the principal.Now, as to the bowls and the mina of silver, which he borrowed from my father when he sent his bodyservant Aeschrion to my father in the night, I asked him before the arbitrator if Aeschrion was still a slave, and demanded that he be put to the test in his hide. That is, under the torture; in this case apparently scourging. He answered that Aeschrion was free, so I desisted from my demand; but I required him to put in a deposition made by Aeschrion as being a free man.He, however, neither provided a deposition from Aeschrion, as being free, nor would he deliver him up as a slave that proof might be had from his body; for he was afraid that, if he produced a deposition from him as being free, I should bring suit for false testimony, and after proving that Aeschrion had testified falsely, should proceed against Timotheus himself for subornation, as the law provides; and if, again, he should deliver him up for the torture, he was afraid that Aeschrion would state the truth against him.And yet it was a fine opportunity for him, if he was unable to produce witnesses concerning the other receipts of money, to prove this at any rate by the words of Aeschrion—that the bowls and the mina of silver were not received, and that Aeschrion was not sent by him to my father; and then to use this as evidence to you that I am uttering falsehoods in regard to my other claims upon him, seeing that his slave, whom I declare to have received the bowls and the mina of silver, was proved by the torture not to have received them.If, then, this would have been a strong piece of evidence for him to use before you, that, namely, he offered to deliver up Aeschrion, whom I declare to have been sent by the defendant and to have received the bowls from my father and to have borrowed the mina of silver, let it also be evidence for me to use before you, that knowing my claims to be true, he does not dare to deliver up Aeschrion for the torture.Well, he will make the defence that he was listed in the books of the bank in the archonship of Alcisthenes as having received the freight of the timber and the price of the bowls, which my father paid to Timosthenes on his behalf, and that he was not at that time in the country, but was in the service of the king. About this I wish to give you accurate information, that you may understand clearly how the books of the bank are kept.The defendant in the month Thargelion in the archonship of Asteius when he was about to sail to take service with the king, introduced Philondas to my father; and in the following year in the archonship of Alcisthenes, Philondas arrived bringing the timber from Macedonia and received the freight from my father, while Timotheus was abroad in the service of the king. Accordingly they entered the defendant as debtor at the time they paid the money, not at the time when, being in Athens, he had introduced Philondas to my father.For, when he introduced him, the timber had not yet come, but Philondas was about to make the journey to fetch it; when, however, he came back, bringing the timber, the defendant was abroad, but Philondas received the freight for the timber according to the defendant’s orders, and the timber was delivered to the defendant’s house in Peiraeus. That Timotheus was not well provided with funds when he sailed from Athens is already known to all of you to whom his estate was mortgaged, and whom he is now seeking to defraud. However, to prove that he borrowed money from some of our citizens without security, since he had no equivalent security to give, please read the deposition. The Deposition ,Now regarding the bowls which Aeschrion, the body-servant of the defendant, requested of me in the month Maimacterion in the archonship of Asteius, when Timotheus was in Athens at the time when he entertained Alcetas and Jason, and with the value of which he was debited in the archonship of Alcisthenes—for some time my father supposed he would return the bowls which he had borrowed; but when he went off without having returned them, and the bowls of Timosthenes were no longer in the custody of Phormio, and the one who had deposited them came and demanded their return, my father paid the price of the bowls to Timosthenes, and wrote the defendant down as owing this sum in addition to the rest of his debt.If, then, he makes use of this defence, that he was not in Athens at the time when he was debited with the cost of the bowls, make this reply to him: You received them, when here, and since you did not return them, and were abroad, and the bowls which the depositor claimed were not there, you were debited with their value, that sum, namely, which was paid for the bowls. Ah but, he will perhaps say, my father ought to have demanded the return of the bowls from him. But my father saw in what straits you were, Timotheus. He trusted you in regard to the rest of your debt, and believed that after your return to Athens he would recover his money from you, when you should be better off for funds. Was he, then, going to distrust you in the matter of the bowls? He promised at your request that he would provide the freight for the timber when you were sailing to take service with the king; was he, then, going to distrust you because of a couple of bowls? He did not demand of you that you pay the rest of the debt, because he saw that you were without funds. Was he, then, going to demand the bowls?I wish now to speak about the challenge to an oath, which I tendered the defendant, and he tendered me. For after I had put an oath in the evidence-box, he thought that, by taking an oath himself, he could be quit of the affair. And, if I had not known that he had flagrantly perjured himself in many solemn oaths both to states and to individuals, I should have allowed him to take the oath; but as it was, seeing that I had witnesses to prove that the persons appointed by him had in fact received the money from the bank, and conclusive circumstantial evidence as well, it seemed to me a monstrous thing to give an oath to one who would not only take no care to swear honestly, but who, when it was a question of gain, has not spared even temples.The specific instances of the perjuries which he has committed without scruple would make a long story; but I will call to your minds the most flagrant instances and those of which you are all well aware. You know that he swore in the assembly, imprecating destruction upon himself and dedicating his property to sacred uses, if he should fail to indict Iphicrates as a usurper of the rights of citizenship. Yet, although he had sworn and promised this in the assembly, no long time afterwards, in order to serve his own interests, he gave his daughter in marraige to the son of Iphicrates.When a man, then, felt no shame in deceiving you to whom he had pledged his word, though there are laws which declare that, if a man deceive the people by a promise, he shall be liable to impeachment,—when, after swearing and imprecating destruction upon himself, he had no fear of the gods in whose name he had perjured himself—was it strange that I was unwilling to allow him to take an oath? Again, not very long ago, he once more solemnly declared in the assembly that he had not adequate provision for his old age—he, who possesses so large an estate; so insatiate and grasping is his character.I should be glad, however, to ask you whether you feel anger against bankers who have failed. For, if you have reason to feel anger against them because they do you injury, is it not reasonable for you to support those who do you no injury? Surely it is through men like Timotheus that banks are caused to fail; for when they are in need they borrow money, and think they should obtain credit because of their reputation; but when they are in funds they do not make payments but seek to defraud their creditors.All matters, men of the jury, in proof of which I was able to provide witnesses, have been proved to you by witnesses; further, I have shown you by circumstantial evidence that Timotheus owes the money to my father. I beg you therefore to aid me in recovering from my father’s debtors the estate which he left me.

NA>

^5.6 Then he crossed over to attack the Ammonites, where he found a strong band and many people with Timothy as their leader.

^15.33.4 After this Agesilaüs returned with his army to the Peloponnese, while the Thebans, saved by the generalship of Chabrias, though he had performed many gallant deeds in war, was particularly proud of this bit of strategy and he caused the statues which had been granted to him by his people to be erected to display that posture.

^1.1 ΠΕΤΡΟΣ ἀπόστολος Ἰησοῦ Χριστοῦ ἐκλεκτοῖς παρεπιδήμοις διασπορᾶς Πόντου, Γαλατίας, Καππαδοκίας, Ἀσίας, καὶ Βιθυνίας,

^1.1 Peter, an apostle of Jesus Christ, to the chosen ones who are living as strangers in the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia,

^1.1 ΠΑΥΛΟΣ κλητὸς ἀπόστολος Ἰησοῦ Χριστοῦ διὰ θελήματος θεοῦ καὶ Σωσθένης ὁ ἀδελφὸς, ^1.15 ἵνα μή τις εἴπῃ ὅτι εἰς τὸ ἐμὸν ὄνομα ἐβαπτίσθητε· ἐβάπτισα δὲ καὶ τὸν Στεφανᾶ οἶκον·, ^1.16 λοιπὸν οὐκ οἶδα εἴ τινα ἄλλον ἐβάπτισα. ^4.9 δοκῶ γάρ, ὁ θεὸς ἡμᾶς τοὺς ἀποστόλους ἐσχάτους ἀπέδειξεν ὡς ἐπιθανατίους, ὅτι θέατρον ἐγενήθημεν τῷ κόσμῳ καὶ ἀγγέλοις καὶ ἀνθρώποις. ^8.1 Περὶ δὲ τῶν εἰδωλοθύτων, οἴδαμεν ὅτι πάντες γνῶσιν ἔχομεν. ^9.1 Οὐκ εἰμὶ ἐλεύθερος; οὐκ εἰμὶ ἀπόστολος; οὐχὶ Ἰησοῦν τὸν κύριον ἡμῶν ἑόρακα; οὐ τὸ ἔργον μου ὑμεῖς ἐστὲ ἐν κυρίῳ; ^9.2 εἰ ἄλλοις οὐκ εἰμὶ ἀπόστολος, ἀλλά γε ὑμῖν εἰμί, ἡ γὰρ σφραγίς μου τῆς ἀποστολῆς ὑμεῖς ἐστὲ ἐν κυρίῳ. ^16.21 Ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου.

^1.1 Paul, called to be an apostle of Jesus Christ through the willof God, and our brother Sosthenes,

^1.15 o that no oneshould say that I had baptized you into my own name. "
^1.16 (I alsobaptized the household of Stephanas; besides them, I dont know whetherI baptized any other.)",
^4.9 For,I think that God has displayed us, the apostles, last of all, like mensentenced to death. For we are made a spectacle to the world, both toangels and men.
^8.1 Now concerning things sacrificed to idols: We know that we allhave knowledge. Knowledge puffs up, but love builds up. "
^9.1 Am I not free? Am I not an apostle? Havent I seen JesusChrist, our Lord? Arent you my work in the Lord?", ^9.2 If to others Iam not an apostle, yet at least I am to you; for you are the seal of myapostleship in the Lord.
^16.21 This greeting is by me, Paul, with my own hand.

^1.1 ΠΑΥΛΟΣ ΚΑΙ ΣΙΛΟΥΑΝΟΣ ΚΑΙ ΤΙΜΟΘΕΟΣ τῇ ἐκκλησίᾳ Θεσσαλονικέων ἐν θεῷ πατρὶ καὶ κυρίῳ Ἰησοῦ Χριστῷ· χάρις ὑμῖν καὶ εἰρήνη. ^1.5 ὅτι τὸ εὐαγγέλιον ἡμῶν οὐκ ἐγενήθη εἰς ὑμᾶς ἐν λόγῳ μόνον ἀλλὰ καὶ ἐν δυνάμει καὶ ἐν πνεύματι ἁγίῳ καὶ πληροφορίᾳ πολλῇ, καθὼς οἴδατε οἷοι ἐγενήθημεν ὑμῖν διʼ ὑμᾶς·, ^1.6 καὶ ὑμεῖς μιμηταὶ ἡμῶν ἐγενήθητε καὶ τοῦ κυρίου, δεξάμενοι τὸν λόγον ἐν θλίψει πολλῇ μετὰ χαρᾶς πνεύματος ἁγίου, ^1.9 αὐτοὶ γὰρ περὶ ἡμῶν ἀπαγγέλλουσιν ὁποίαν εἴσοδον ἔσχομεν πρὸς ὑμᾶς, καὶ πῶς ἐπεστρέψατε πρὸς τὸν θεὸν ἀπὸ τῶν εἰδώλων δουλεύειν θεῷ ζῶντι καὶ ἀληθινῷ, ^1.10 καὶ ἀναμένειν τὸν υἱὸν αὐτοῦ ἐκ τῶν οὐρανῶν, ὃν ἤγειρεν ἐκ τῶν νεκρῶν, Ἰησοῦν τὸν ῥυόμενον ἡμᾶς ἐκ τῆς ὀργῆς τῆς ἐρχομένης. ^2.2 ἀλλὰ προπαθόντες καὶ ὑβρισθέντες καθὼς οἴδατε ἐν Φιλίπποις ἐπαρρησιασάμεθα ἐν τῷ θεῷ ἡμῶν λαλῆσαι πρὸς ὑμᾶς τὸ εὐαγγέλιον τοῦ θεοῦ ἐν πολλῷ ἀγῶνι. ^2.7 δυνάμενοι ἐν βάρει εἶναι ὡς Χριστοῦ ἀπόστολοι· ἀλλὰ ἐγενήθημεν νήπιοι ἐν μέσῳ ὑμῶν, ὡς ἐὰν τροφὸς θάλπῃ τὰ ἑαυτῆς τέκνα·, ^2.8 οὕτως ὀμειρόμενοι ὑμῶν ηὐδοκοῦμεν μεταδοῦναι ὑμῖν οὐ μόνον τὸ εὐαγγέλιον τοῦ θεοῦ ἀλλὰ καὶ τὰς ἑαυτῶν ψυχάς, διότι ἀγαπητοὶ ἡμῖν ἐγενήθητε·, ^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. ^2.14 ὑμεῖς γὰρ μιμηταὶ ἐγενήθητε, ἀδελφοί, τῶν ἐκκλησιῶν τοῦ θεοῦ τῶν οὐσῶν ἐν τῇ Ἰουδαίᾳ ἐν Χριστῷ Ἰησοῦ, ὅτι τὰ αὐτὰ ἐπάθετε καὶ ὑμεῖς ὑπὸ τῶν ἰδίων συμφυλετῶν καθὼς καὶ αὐτοὶ ὑπὸ τῶν Ἰουδαίων, ^2.15 τῶν καὶ τὸν κύριον ἀποκτεινάντων Ἰησοῦν καὶ τοὺς προφήτας καὶ ἡμᾶς ἐκδιωξάντων, καὶ θεῷ μὴ ἀρεσκόντων, καὶ πᾶσιν ἀνθρώποις ἐναντίων, ^2.16 κωλυόντων ἡμᾶς τοῖς ἔθνεσιν λαλῆσαι ἵνα σωθῶσιν, εἰς τὸἀναπληρῶσαιαὐτῶντὰς ἁμαρτίαςπάντοτε. ἔφθασεν δὲ ἐπʼ αὐτοὺς ἡ ὀργὴ εἰς τέλος. ^3.1 Διὸ μηκέτι στέγοντες ηὐδοκήσαμεν καταλειφθῆναι ἐν Ἀθήναις μόνοι, ^3.2 καὶ ἐπέμψαμεν Τιμό θεον, τὸν ἀδελφὸν ἡμῶν καὶ διάκονον τοῦ θεοῦ ἐν τῷ εὐαγγελίῳ τοῦ χριστοῦ, εἰς τὸ στηρίξαι ὑμᾶς καὶ παρακαλέσαιὑπὲρ τῆς πίστεως ὑμῶν, ^3.3 τὸ μηδένα σαίνεσθαι ἐν ταῖς θλίψεσιν ταύταις. αὐτοὶ γὰρ οἴδατε ὅτι εἰς τοῦτο κείμεθα·, ^3.4 καὶ γὰρ ὅτε πρὸς ὑμᾶς ἦμεν, προελέγομεν ὑμῖν ὅτι μέλλομεν θλίβεσθαι, καθὼς καὶ ἐγένετο καὶ οἴδατε. ^3.5 διὰ τοῦτο κἀγὼ μηκέτι στέγων ἔπεμψα εἰς τὸ γνῶναι τὴν πίστιν ὑμῶν, μή πως ἐπείρασεν ὑμᾶς ὁ πειράζων καὶ εἰς κενὸν γένηται ὁ κόπος ἡμῶν. ^3.6 Ἄρτι δὲ ἐλθόντος Τιμοθέου πρὸς ἡμᾶς ἀφʼ ὑμῶν καὶ εὐαγγελισαμένου ἡμῖν τὴν πίστιν καὶ τὴν ἀγάπην ὑμῶν, καὶ ὅτι ἔχετε μνείαν ἡμῶν ἀγαθὴν πάντοτε ἐπιποθοῦντες ἡμᾶς ἰδεῖν καθάπερ καὶ ἡμεῖς ὑμᾶς, ^3.11 Αὐτὸς δὲ ὁ θεὸς καὶ πατὴρ ἡμῶν καὶ ὁ κύριος ἡμῶν Ἰησοῦς κατευθύναι τὴν ὁδὸν ἡμῶν πρὸς ὑμᾶς·, ^4.1 Λοιπὸν, ἀδελφοί, ἐρωτῶμεν ὑμᾶς καὶ παρακαλοῦ μεν ἐν κυρίῳ Ἰησοῦ, ἵνα καθὼς παρελάβετε παρʼ ἡμῶν τὸ πῶς δεῖ ὑμᾶς περιπατεῖν καὶ ἀρέσκειν θεῷ, καθὼς καὶ περιπατεῖτε,— ἵνα περισσεύητε μᾶλλον. ^4.3 Τοῦτο γάρ ἐστιν θέλημα τοῦ θεοῦ, ὁ ἁγιασμὸς ὑμῶν, ἀπέχεσθαι ὑμᾶς ἀπὸ τῆς πορνείας, ^4.4 εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι ἐν ἁγιασμῷ καὶ τιμῇ, ^4.5 μὴ ἐν πάθει ἐπιθυμίας καθάπερ καὶτὰ ἔθνη τὰ μὴ εἰδότα τὸν θεόν, ^4.6 τὸ μὴ ὑπερβαίνειν καὶ πλεονεκτεῖν ἐν τῷ πράγματι τὸν ἀδελφὸν αὐτοῦ, διότιἔκδικος Κύριοςπερὶ πάντων τούτων, καθὼς καὶ προείπαμεν ὑμῖν καὶ διεμαρτυράμεθα. ^4.7 οὐ γὰρ ἐκάλεσεν ἡμᾶς ὁ θεὸς ἐπὶ ἀκαθαρσίᾳ ἀλλʼ ἐν ἁγιασμῷ. ^4.8 τοιγαροῦν ὁ ἀθετῶν οὐκ ἄνθρωπον ἀθετεῖ ἀλλὰ τὸν θεὸν τὸνδιδόντα τὸ πνεῦμα αὐτοῦτὸ ἅγιονεἰς ὑμᾶς. ^4.9 Περὶ δὲ τῆς φιλαδελφίας οὐ χρείαν ἔχετε γράφειν ὑμῖν, αὐτοὶ γὰρ ὑμεῖς θεοδίδακτοί ἐστε εἰς τὸ ἀγαπᾷν ἀλλήλους·, ^4.10 καὶ γὰρ ποιεῖτε αὐτὸ εἰς πάντας τοὺς ἀδελφοὺς τοὺς ἐν ὅλῃ τῇ Μακεδονίᾳ. Παρακαλοῦμεν δὲ ὑμᾶς, ἀδελφοί, περισσεύειν μᾶλλον, ^4.11 καὶ φιλοτιμεῖσθαι ἡσυχάζειν καὶ πράσσειν τὰ ἴδια καὶ ἐργάζεσθαι ταῖς χερσὶν ὑμῶν, καθὼς ὑμῖν παρηγγείλαμεν, ^4.12 ἵνα περιπατῆτε εὐσχημόνως πρὸς τοὺς ἔξω καὶ μηδενὸς χρείαν ἔχητε. ^4.13 Οὐ θέλομεν δὲ ὑμᾶς ἀγνοεῖν, ἀδελφοί, περὶ τῶν κοιμωμένων, ἵνα μὴ λυπῆσθε καθὼς καὶ οἱ λοιποὶ οἱ μὴ ἔχοντες ἐλπίδα. ^4.14 εἰ γὰρ πιστεύομεν ὅτι Ἰησοῦς ἀπέθανεν καὶ ἀνέστη, οὕτως καὶ ὁ θεὸς τοὺς κοιμηθέντας διὰ τοῦ Ἰησοῦ ἄξει σὺν αὐτῷ. ^4.15 Τοῦτο γὰρ ὑμῖν λέγομεν ἐν λόγῳ κυρίου, ὅτι ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι εἰς τὴν παρουσίαν τοῦ κυρίου οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας·, ^4.17 ἔπειτα ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάντησιν τοῦ κυρίου εἰς ἀέρα· καὶ οὕτως πάντοτε σὺν κυρίῳ ἐσόμεθα. ^5.12 Ἐρωτῶμεν δὲ ὑμᾶς, ἀδελφοί, εἰδέναι τοὺς κοπιῶντας ἐν ὑμῖν καὶ προϊσταμένους ὑμῶν ἐν κυρίῳ καὶ νουθετοῦντας ὑμᾶς, ^5.13 καὶ ἡγεῖσθαι αὐτοὺς ὑπερεκπερισσοῦ ἐν ἀγάπῃ διὰ τὸ ἔργον αὐτῶν. ^5.14 εἰρηνεύετε ἐν ἑαυτοῖς. Παρακαλοῦμεν δὲ ὑμᾶς, ἀδελφοί, νουθετεῖτε τοὺς ἀτάκτους, παραμυθεῖσθε τοὺς ὀλιγοψύχους, ἀντέχεσθε τῶν ἀσθενῶν, μακροθυμεῖτε πρὸς πάντας. ^5.15 ὁρᾶτε μή τις κακὸν ἀντὶ κακοῦ τινὶ ἀποδῷ, ^5.16 ἀλλὰ πάντοτε τὸ ἀγαθὸν διώκετε εἰς ἀλλήλους καὶ εἰς πάντας. Πάντοτε χαίρετε, ^5.17 ἀδιαλείπτως προσεύχεσθε, ^5.23 Αὐτὸς δὲ ὁ θεὸς τῆς εἰρήνης ἁγιάσαι ὑμᾶς ὁλοτελεῖς, καὶ ὁλόκληρον ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα ἀμέμπτως ἐν τῇ παρουσίᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τηρηθείη.

^1.1 Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace from God our Father and the Lord Jesus Christ.
^1.5 and that our gospel came to you not in word only, but also in power, and in the Holy Spirit, and with much assurance. You know what kind of men we showed ourselves to be among you for your sake. ^1.6 You became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit,
^1.9 For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God,
^1.10 and to wait for his Son from heaven, whom he raised from the dead -- Jesus, who delivers us from the wrath to come.
^2.2 but having suffered before and been shamefully treated, as you know, at Philippi, we grew bold in our God to tell you the gospel of God in much conflict.
^2.7 But we were gentle in the midst of you, as when a nurse cherishes her own children. ^2.8 Even so, affectionately longing for you, we were well pleased to impart to you, not the gospel of God only, but also our own souls, because you had become very dear to us.
^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. ^2.14 For you, brothers, became imitators of the assemblies of God which are in Judea in Christ Jesus; for you also suffered the same things from your own countrymen, even as they did from the Jews; " ^2.15 who killed both the Lord Jesus and their own prophets, and drove us out, and didnt please God, and are contrary to all men;", ^2.16 forbidding us to speak to the Gentiles that they may be saved; to fill up their sins always. But wrath has come on them to the uttermost. "
^3.1 Therefore, when we couldnt stand it any longer, we thought it good to be left behind at Athens alone,", " ^3.2 and sent Timothy, our brother and Gods servant in the gospel of Christ, to establish you, and to comfort you concerning your faith;", ^3.3 that no one be moved by these afflictions. For you know that we are appointed to this task. ^3.4 For most assuredly, when we were with you, we told you beforehand that we are to suffer affliction, even as it happened, and you know. " ^3.5 For this cause I also, when I couldnt stand it any longer, sent that I might know your faith, for fear that by any means the tempter had tempted you, and our labor would have been in vain.", ^3.6 But when Timothy came just now to us from you, and brought us glad news of your faith and love, and that you have good memories of us always, longing to see us, even as we also long to see you;

^3.11 Now may our God and Father himself, and our Lord Jesus Christ, direct our way to you;
^4.1 Finally then, brothers, we beg and exhort you in the Lord Jesus, that as you received from us how you ought to walk and to please God, that you abound more and more.
^4.3 For this is the will of God: your sanctification, that you abstain from sexual immorality, ^4.4 that each one of you know how to possess himself of his own vessel in sanctification and honor, " ^4.5 not in the passion of lust, even as the Gentiles who dont know God;", ^4.6 that no one should take advantage of and wrong a brother or sister in this matter; because the Lord is an avenger in all these things, as also we forewarned you and testified. ^4.7 For God called us not for uncleanness, but in sanctification. " ^4.8 Therefore he who rejects doesnt reject man, but God, who has also given his Holy Spirit to you.", ^4.9 But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another,
^4.10 for indeed you do it toward all the brothers who are in all Macedonia. But we exhort you, brothers, that you abound more and more;
^4.11 and that you make it your ambition to lead a quiet life, and to do your own business, and to work with your own hands, even as we charged you;
^4.12 that you may walk properly toward those who are outside, and may have need of nothing. "
^4.13 But we dont want you to be ignorant, brothers, concerning those who have fallen asleep, so that you dont grieve like the rest, who have no hope.",
^4.14 For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him.
^4.15 For this we tell you by the word of the Lord, that we who are alive, who are left to the coming of the Lord, will in no way precede those who have fallen asleep.

^4.17 then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever.
^5.12 But we beg you, brothers, to know those who labor among you, and are over you in the Lord, and admonish you, " ^5.13 and to respect and honor them in love for their works sake. Be at peace among yourselves.", ^5.14 We exhort you, brothers, admonish the disorderly, encourage the fainthearted, support the weak, be patient toward all. ^5.15 See that no one returns evil for evil to anyone, but always follow after that which is good, for one another, and for all. ^5.16 Rejoice always. ^5.17 Pray without ceasing.
^5.23 May the God of peace himself sanctify you completely. May your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ.

^1.1 ΠΑΥΛΟΣ ἀπόστολος Χριστοῦ Ἰησοῦ κατʼ ἐπιταγὴν θεοῦ σωτῆρος ἡμῶν καὶ Χριστοῦ Ἰησοῦ τῆς ἐλπίδος ἡμῶν Τιμοθέῳ γνησίῳ τέκνῳ ἐν πίστει·, ^1.2 χάρις, ἔλεος, εἰρήνη ἀπὸ θεοῦ πατρὸς καὶ Χριστοῦ Ἰησοῦ τοῦ κυρίου ἡμῶν. ^1.3 Καθὼς παρεκάλεσά σε προσμεῖναι ἐν Ἐφέσῳ, πορευόμενος εἰς Μακεδονίαν, ἵνα παραγγείλῃς τισὶν μὴ ἑτεροδιδασκαλεῖν, ^1.4 μηδὲ προσέχειν μύθοις καὶ γενεαλογίαις ἀπεράντοις,αἵτινες ἐκζητήσεις παρέχουσι μᾶλλον ἢ οἰκονομίαν θεοῦ τὴν ἐν πίστει, ^1.5 — τὸ δὲ τέλος τῆς παραγγελίας ἐστὶν ἀγάπη ἐκ καθαρᾶς καρδίας καὶ συνειδήσεως ἀγαθῆς καὶ πίστεως ἀνυποκρίτου, ^1.7 θέλοντες εἶναι νομοδιδάσκαλοι, μὴ νοοῦντες μήτε ἃ λέγουσιν μήτε περὶ τίνων διαβεβαιοῦνται. ^1.9 εἰδὼς τοῦτο ὅτι δικαίῳ νόμος οὐ κεῖται, ἀνόμοις δὲ καὶ ἀνυποτάκτοις, ἀσεβέσι καὶ ἁμαρτωλοῖς, ἀνοσίοις καὶ βεβήλοις, πατρολῴαις καὶ μητρολῴαις, ἀνδροφόνοις, ^1.10 πόρνοις, ἀρσενοκοίταις, ἀνδραποδισταῖς, ψεύσταις, ἐπιόρκοις, καὶ εἴ τι ἕτερον τῇ ὑγιαινούσῃ διδασκαλίᾳ ἀντίκειται, ^1.14 ὑπερεπλεόνασεν δὲ ἡ χάρις τοῦ κυρίου ἡμῶν μετὰ πίστεως καὶ ἀγάπης τῆς ἐν Χριστῷ Ἰησοῦ. ^1.18 Ταύτην τὴν παραγγελίαν παρατίθεμαί σοι, τέκνον Τιμόθεε, κατὰ τὰς προαγούσας ἐπι σὲ προφητείας, ἵνα στράτεύῃ ἐν αὐταῖς τὴν καλὴν στρατείαν, ^1.19 ἔχων πίστιν καὶ ἀγαθὴν συνείδησιν, ἥν τινες ἀπωσάμενοι περὶ τὴν πίστιν ἐναυάγησαν·, ^2.1 Παρακαλῶ οὖν πρῶτον πάντων ποιεῖσθαι δεήσεις, προσευχάς, ἐντεύξεις, εὐχαριστίας, ὑπὲρ πάντων ἀνθρώπων, ^2.2 ὑπὲρ βασιλέων καὶ πάντων τῶν ἐν ὑπεροχῇ ὄντων, ἵνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι. ^2.3 τοῦτο καλὸν καὶ ἀπόδεκτον ἐνώπιον τοῦ σωτῆρος ἡμῶν θεοῦ, ^2.4 ὃς πάντας ἀνθρώπους θέλει σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν. ^2.6 ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάντων, τὸ μαρτύριον καιροῖς ἰδίοις·, ^2.8 Βούλομαι οὖν προσεύχεσθαι τοὺς ἄνδρας ἐν παντὶ τόπῳ, ἐπαίροντας ὁσίους χεῖρας χωρὶς ὀργῆς καὶ διαλογισμῶν. ^2.9 Ὡσαύτως γυναῖκας ἐν καταστολῇ κοσμίῳ μετὰ αἰδοῦς καὶ σωφροσύνης κοσμεῖν ἑαυτάς, μὴ ἐν πλέγμασιν καὶ χρυσίῳ ἢ μαργαρίταις ἢ ἱματισμῷ πολυτελεῖ, ^2.10 ἀλλʼ ὃ πρέπει γυναιξὶν ἐπαγγελλομέναις θεοσέβειαν, διʼ ἔργων ἀγαθῶν. ^2.11 Γυνὴ ἐν ἡσυχίᾳ μανθανέτω ἐν πάσῃ ὑποταγῇ·, ^2.12 διδάσκειν δὲ γυναικὶ οὐκ ἐπιτρέπω, οὐδὲ αὐθεντεῖν ἀνδρός, ἀλλʼ εἶναι ἐν ἡσυχίᾳ. ^2.13 Ἀδὰμ γὰρ πρῶτος ἐπλάσθη, εἶτα Εὕα·, ^2.14 καὶ Ἀδὰμ οὐκ ἠπατήθη, ἡ δὲ γυνὴ ἐξαπατηθεῖσα ἐν παραβάσει γέγονεν. ^2.15 σωθήσεται δὲ διὰ τῆς τεκνογονίας, ἐὰν μείνωσιν ἐνπίστει καὶ ἀγάπῃ καὶ ἁγιασμῷ μετὰ σωφροσύνης. ^3.1 πιστὸς ὁ λόγος. Εἴ τις ἐπισκοπῆς ὀρέγεται, καλοῦ ἔργου ἐπιθυμεῖ. ^3.2 δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίλημπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, νηφάλιον, σώφρονα, κόσμιον, φιλόξενον, διδακτικόν, ^3.3 μὴ πάροινον, μὴ πλήκτην, ἀλλὰ ἐπιεικῆ, ἄμαχον, ἀφιλάργυρον, ^3.4 τοῦ ἰδίου οἴκου καλῶς προϊστάμενον, τέκνα ἔχοντα ἐν ὑποταγῇ μετὰ πάσης σεμνότητος·?̔, ^3.5 εἰ δέ τις τοῦ ἰδίου οἴκου προστῆναι οὐκ οἶδεν, πῶς ἐκκλησίας θεοῦ ἐπιμελήσεται;̓, ^3.6 μὴ νεόφυτον, ἵνα μὴ τυφωθεὶς εἰς κρίμα ἐμπέσῃ τοῦ διαβόλου. ^3.7 δεῖ δὲ καὶ μαρτυρίαν καλὴν ἔχειν ἀπὸ τῶν ἔξωθεν, ἵνα μὴ εἰς ὀνειδισμὸν ἐμπέσῃ καὶ παγίδα τοῦ διαβόλου. ^3.12 διάκονοι ἔστωσαν μιᾶς γυναικὸς ἄνδρες, τέκνων καλῶς προϊστάμενοι καὶ τῶν ἰδίων οἴκων·, ^3.15 ἐὰν δὲ βραδύνω, ἵνα εἰδῇς πῶς δεῖ ἐν οἴκῳ θεοῦ ἀναστρέφεσθαι, ἥτις ἐστὶν ἐκκλησία θεοῦ ζῶντος, στύλος καὶ ἑδραίωμα τῆς ἀληθείας·, ^4.1 Τὸ δὲ πνεῦμα ῥητῶς λέγει ὅτι ἐν ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς πίστεως, προσέχοντες πνεύμασι πλάνοις καὶ διδασκαλίαις δαιμονίων, ^4.2 ἐν ὑποκρίσει ψευδολόγων, κεκαυστηριασμένων τὴν ἰδίαν συνείδησιν, ^4.3 κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων ἃ ὁ θεὸς ἔκτισεν εἰς μετάλημψιν μετὰ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν. ^4.4 ὅτι πᾶν κτίσμα θεοῦ καλόν, καὶ οὐδὲν ἀπόβλητον μετὰ εὐχαριστίας λαμβανόμενον, ^4.5 ἁγιάζεται γὰρ διὰ λόγου θεοῦ καὶ ἐντεύξεως. ^4.6 Ταῦτα ὑποτιθέμενος τοῖς ἀδελφοῖς καλὸς ἔσῃ διάκονος Χριστοῦ Ἰησοῦ, ἐντρεφόμενος τοῖς λόγοις τῆς πίστεως καὶ τῆς καλῆς διδασκαλίας ᾗ παρηκολούθηκας, ^4.7 τοὺς δὲ βεβήλους καὶ γραώδεις μύθους παραιτοῦ. γύμναζε δὲ σεαυτὸν πρὸς εὐσέβειαν·, ^4.8 ἡ γὰρ σωματικὴ γυμνασία πρὸς ὀλίγον ἐστὶν ὠφέλιμος, ἡ δὲ εὐσέβεια πρὸς πάντα ὠφέλιμός ἐστιν, ἐπαγγελίαν ἔχουσα ζωῆς τῆς νῦν καὶ τῆς μελλούσης. ^4.9 πιστὸς ὁ λόγος καὶ πάσης ἀποδοχῆς ἄξιος, ^4.10 εἰς τοῦτο γὰρ κοπιῶμεν καὶ ἀγωνιζόμεθα, ὅτι ἠλπίκαμεν ἐπὶ θεῷ ζῶντι, ὅς ἐστιν σωτὴρ πάντων ἀνθρώπων, μάλιστα πιστῶν. ^4.11 Παράγγελλε ταῦτα καὶ δίδασκε. ^4.12 μηδείς σου τῆς νεότητος καταφρονείτω, ἀλλὰ τύπος γίνου τῶν πιστῶν ἐν λόγῳ, ἐν ἀναστροφῇ, ἐν ἀγάπῃ, ἐν πίστει, ἐν ἁγνίᾳ. ^4.13 ἕως ἔρχομαι πρόσεχε τῇ ἀναγνώσει, τῇ παρακλήσει, τῇ διδασκαλίᾳ. ^4.14 μὴ ἀμέλει τοῦ ἐν σοὶ χαρίσματος, ὃ ἐδόθη σοι διὰ προφητείας μετὰ ἐπιθέσεως τῶν χειρῶν τοῦ πρεσβυτερίου. ^4.15 ταῦτα μελέτα, ἐν τούτοις ἴσθι, ἵνα σου ἡ προκοπὴ φανερὰ ᾖ πᾶσιν·, ^4.16 ἔπεχε σεαυτῷ καὶ τῇ διδασκαλίᾳ· ἐπίμενε αὐτοῖς· τοῦτο γὰρ ποιῶν καὶ σεαυτὸν σώσεις καὶ τοὺς ἀκούοντάς σου. ^5.1 Πρεσβυτέρῳ μὴ ἐπιπλήξῃς, ἀλλὰ παρακάλει ὡς πατέρα, νεωτέρους ὡς ἀδελφούς, ^5.2 πρεσβυτέρας ὡς μητέρας, νεωτέρας ὡς ἀδελφὰς ἐν πάσῃ ἁγνίᾳ. ^5.4 εἰ δέ τις χήρα τέκνα ἢ ἔκγονα ἔχει, μανθανέτωσαν πρῶτον τὸν ἴδιον οἶκον εὐσεβεῖν καὶ ἀμοιβὰς ἀποδιδόναι τοῖς προγόνοις, τοῦτο γάρ ἐστιν ἀπόδεκτον ἐνώπιον τοῦ θεοῦ. ^5.7 καὶ ταῦτα παράγγελλε, ἵνα ἀνεπίλημπτοι ὦσιν·, ^5.17 Οἱ καλῶς προεστῶτες πρεσβύτεροι διπλῆς τιμῆς ἀξιούσθωσαν, μάλιστα οἱ κοπιῶντες ἐν λόγῳ καὶ διδασκαλίᾳ·, ^5.18 λέγει γὰρ ἡ γραφήΒοῦν ἀλοῶντα οὐ φιμώσεις·καὶ Ἄξιος ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ. ^5.19 κατὰ πρεσβυτέρου κατηγορίαν μὴ παραδέχου, ἐκτὸς εἰ μὴἐπὶ δύο ἢ τριῶν μαρτύρων·, ^5.20 τοὺς δὲ ἁμαρτάνοντας ἐνώπιον πάντων ἔλεγχε, ἵνα καὶ οἱ λοιποὶ φόβον ἔχωσιν. ^5.21 Διαμαρτύρομαι ἐνώπιον τοῦ θεοῦ καὶ Χριστοῦ Ἰησοῦ καὶ τῶν ἐκλεκτῶν ἀγγέλων, ἵνα ταῦτα φυλάξῃς χωρὶς προκρίματος, μηδὲν ποιῶν κατὰ πρόσκλισιν. ^5.22 Χεῖρας ταχέως μηδενὶ ἐπιτίθει, μηδὲ κοινωνει ἁμαρτίαις ἀλλοτρίαις· σεαυτὸν ἁγνὸν τήρει. ^5.23 Μηκέτι ὑδροπότει, ἀλλὰ οἴνῳ ὀλίγῳ χρῶ διὰ τὸν στόμαχον καὶ τὰς πυκνάς σου ἀσθενείας. ^6.1 Ὅσοι εἰσὶν ὑπὸ ζυγὸν δοῦλοι, τοὺς ἰδίους δεσπότας πάσης τιμῆς ἀξίους ἡγείσθωσαν, ἵνα μὴ τὸ ὄνομα τοῦ θεοῦ καὶ ἡ διδασκαλία βλασφημῆται. ^6.2 οἱ δὲ πιστοὺς ἔχοντες δεσπότας μὴ καταφρονείτωσαν, ὅτι ἀδελφοί εἰσιν· ἀλλὰ μᾶλλον δουλευέτωσαν, ὅτι πιστοί εἰσιν καὶ ἀγαπητοὶ οἱ τῆς εὐεργεσίας ἀντιλαμβανόμενοι. ^6.3 Ταῦτα δίδασκε καὶ παρακάλει. εἴ τις ἑτεροδιδασκαλεῖ καὶ μὴ προσέρχεται ὑγιαίνουσι λόγοις, τοῖς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ τῇ κατʼ εὐσέβειαν διδασκαλίᾳ, ^6.4 τετύφωται, μηδὲν ἐπιστάμενος, ἀλλὰ νοσῶν περὶ ζητήσεις καὶ λογομαχίας, ἐξ ὧν γίνεται φθόνος, ἔρις, βλασφημίαι, ὑπόνοιαι πονηραί, ^6.5 διαπαρατριβαὶ διεφθαρμένων ἀνθρώπων τὸν νοῦν καὶ ἀπεστερημένων τῆς ἀληθείας, νομιζόντων πορισμὸν εἶναι τὴν εὐσέβειαν. ^6.6 ἔστιν δὲ πορισμὸς μέγας ἡ εὐσέβεια μετὰ αὐταρκείας·, ^6.7 οὐδὲν γὰρ εἰσηνέγκαμεν εἰς τὸν κόσμον, ὅτι οὐδὲ ἐξενεγκεῖν τι δυνάμεθα·, ^6.8 ἔχοντες δὲ διατροφὰς καὶ σκεπάσματα, τούτοις ἀρκεσθησόμεθα. ^6.9 οἱ δὲ βουλόμενοι πλουτεῖν ἐμπίπτουσιν εἰς πειρασμὸν καὶ παγίδα καὶ ἐπιθυμίας πολλὰς ἀνοήτους καὶ βλαβεράς, αἵτινες βυθίζουσι τοὺς ἀνθρώπους εἰς ὄλεθρον καὶ ἀπώλειαν·, ^6.10 ῥίζα γὰρ πάντων τῶν κακῶν ἐστὶν ἡ φιλαργυρία, ἧς τινὲς ὀρεγόμενοι ἀπεπλανήθησαν ἀπὸ τῆς πίστεως καὶ ἑαυτοὺς περιέπειραν ὀδύναις πολλαῖς. ^6.11 Σὺ δέ, ὦ ἄν θρωπε θεοῦ, ταῦτα φεῦγε· δίωκε δὲ δικαιοσύνην, εὐσέβειαν, πίστιν, ἀγάπην, ὑπομονήν, πραϋπαθίαν. ^6.12 ἀγωνίζου τὸν καλὸν ἀγῶνα τῆς πίστεως, ἐπιλαβοῦ τῆς αἰωνίου ζωῆς, εἰς ἣν ἐκλήθης καὶ ὡμολόγησας τὴν καλὴν ὁμολογίαν ἐνώπιον πολλῶν μαρτύρων. ^6.13 παραγγέλλω σοι ἐνώπιον τοῦ θεοῦ τοῦ ζωογονοῦντος τὰ πάντα καὶ Χριστοῦ Ἰησοῦ τοῦ μαρτυρήσαντος ἐπὶ Ποντίου Πειλάτου τὴν καλὴν ὁμολογίαν, ^6.14 τηρῆσαί σε τὴν ἐντολὴν ἄσπιλον ἀνεπίλημπτον μέχρι τῆς ἐπιφανείας τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ^6.15 ἣν καιροῖς ἰδίοις δείξει ὁ μακάριος καὶ μόνος δυνάστης, ὁ βασιλεὺς τῶν βασιλευόντων καὶ κύριος τῶν κυριευόντων, ^6.16 ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον, ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται· ᾧ τιμὴ καὶ κράτος αἰώνιον· ἀμήν. ^6.17 Τοῖς πλουσίοις ἐν τῷ νῦν αἰῶνι παράγγελλε μὴ ὑψηλοφρονεῖν μηδὲ ἠλπικέναι ἐπὶ πλού του ἀδηλότητι, ἀλλʼ ἐπὶ θεῷ τῷ παρέχοντι ἡμῖν πάντα πλουσίως εἰς ἀπόλαυσιν, ^6.18 ἀγαθοεργεῖν, πλουτεῖν ἐν ἔργοις καλοῖς, εὐμεταδότους εἶναι, κοινωνικούς, ^6.19 ἀποθησαυρίζοντας ἑαυτοῖς θεμέλιον καλὸν εἰς τὸ μέλλον, ἵνα ἐπιλάβωνται τῆς ὄντως ζωῆς. ^6.20 Ὦ Τιμόθεε, τὴν παραθήκην φύλαξον, ἐκτρεπόμενος τὰς βεβήλους κενοφωνίας καὶ ἀντιθέσεις τῆς ψευδωνύμου γνώσεως, ^6.21 ἥν τινες ἐπαγγελλόμενοι περὶ τὴν πίστιν ἠστόχησαν. Ἡ χάρις μεθʼ ὑμῶν.

^1.1 Paul, an apostle of Christ Jesus according to the commandment of God our Savior, and Christ Jesus our hope; ^1.2 to Timothy, my true child in faith: Grace, mercy, and peace, from God our Father and Christ Jesus our Lord. ^1.3 As I exhorted you to stay at Ephesus when I was going into Macedonia, that you might charge certain men not to teach a different doctrine, " ^1.4 neither to pay attention to myths and endless genealogies, which cause disputes, rather than Gods stewardship, which is in faith --", ^1.5 but the end of the charge is love, out of a pure heart and a good conscience and unfeigned faith;
^1.7 desiring to be teachers of the law, though they understand neither what they say, nor about what they strongly affirm.
^1.9 as knowing this, that law is not made for a righteous man, but for the lawless and insubordinate, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,
^1.10 for the sexually immoral, for homosexuals, for slave-traders, for liars, for perjurers, and for any other thing contrary to the sound doctrine;

^1.14 The grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus.

^1.18 This charge I commit to you, my child Timothy, according to the prophecies which led the way to you, that by them you may wage the good warfare;
^1.19 holding faith and a good conscience; which some having thrust away made a shipwreck concerning the faith;
^2.1 I exhort therefore, first of all, that petitions, prayers, intercessions, and givings of thanks, be made for all men: ^2.2 for kings and all who are in high places; that we may lead a tranquil and quiet life in all godliness and reverence. ^2.3 For this is good and acceptable in the sight of God our Savior; ^2.4 who desires all people to be saved and come to full knowledge of the truth.
^2.6 who gave himself as a ransom for all; the testimony in its own times;
^2.8 I desire therefore that the men in every place pray, lifting up holy hands without wrath and doubting. ^2.9 In the same way, that women also adorn themselves in decent clothing, with modesty and propriety; not just with braided hair, gold, pearls, or expensive clothing;
^2.10 but (which becomes women professing godliness) with good works.
^2.11 Let a woman learn in quietness with all subjection. "
^2.12 But I dont permit a woman to teach, nor to exercise authority over a man, but to be in quietness.",
^2.13 For Adam was first formed, then Eve. "
^2.14 Adam wasnt deceived, but the woman, being deceived, has fallen into disobedience;",
^2.15 but she will be saved through her child-bearing, if they continue in faith, love, and sanctification with sobriety.
^3.1 This is a faithful saying: if a man seeks the office of an overseer, he desires a good work. ^3.2 The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching; ^3.3 not a drinker, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; ^3.4 one who rules his own house well, having children in subjection with all reverence; " ^3.5 (but if a man doesnt know how to rule his own house, how will he take care of the assembly of God?)", ^3.6 not a new convert, lest being puffed up he fall into the same condemnation as the devil. ^3.7 Moreover he must have good testimony from those who are outside, to avoid falling into reproach and the snare of the devil.

^3.12 Let deacons be husbands of one wife, ruling their children and their own houses well.

^3.15 but if I wait long, that you may know how men ought to behave themselves in the house of God, which is the assembly of the living God, the pillar and ground of the truth.
^4.1 But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons, ^4.2 through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron; ^4.3 forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. ^4.4 For every creature of God is good, and nothing is to be rejected, if it is received with thanksgiving. ^4.5 For it is sanctified through the word of God and prayer. ^4.6 If you instruct the brothers of these things, you will be a good servant of Christ Jesus, nourished in the words of the faith, and of the good doctrine which you have followed. " ^4.7 But refuse profane and old wives fables. Exercise yourself toward godliness.", ^4.8 For bodily exercise has some value, but godliness has value for all things, having the promise of the life which is now, and of that which is to come. ^4.9 This saying is faithful and worthy of all acceptance.
^4.10 For to this end we both labor and suffer reproach, because we have set our trust in the living God, who is the Savior of all men, especially of those who believe.
^4.11 Command and teach these things.
^4.12 Let no man despise your youth; but be an example to those who believe, in word, in your way of life, in love, in spirit, in faith, and in purity.
^4.13 Until I come, pay attention to reading, to exhortation, and to teaching. "
^4.14 Dont neglect the gift that is in you, which was given to you by prophecy, with the laying on of the hands of the elders.",
^4.15 Be diligent in these things. Give yourself wholly to them, that your progress may be revealed to all.
^4.16 Pay attention to yourself, and to your teaching. Continue in these things, for in doing this you will save both yourself and those who hear you. "
^5.1 Dont rebuke an older man, but exhort him as a father; the younger men as brothers;", ^5.2 the elder women as mothers; the younger as sisters, in all purity.
^5.4 But if any widow has children or grandchildren, let them learn first to show piety towards their own family, and to repay their parents, for this is acceptable in the sight of God.
^5.7 Also command these things, that they may be without reproach.

^5.17 Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching.
^5.18 For the Scripture says, "You shall not muzzle the ox when it treads out the grain." And, "The laborer is worthy of his wages.", "
^5.19 Dont receive an accusation against an elder, except at the word of two or three witnesses.", ^5.20 Those who sin, reprove in the sight of all, that the rest also may be in fear. ^5.21 I charge you in the sight of God, and Christ Jesus, and the elect angels, that you observe these things without prejudice, doing nothing by partiality. " ^5.22 Lay hands hastily on no one, neither be a participant in other mens sins. Keep yourself pure.", " ^5.23 Be no longer a drinker of water only, but use a little wine for your stomachs sake and your frequent infirmities.",
^6.1 Let as many as are bondservants under the yoke count their own masters worthy of all honor, that the name of God and the doctrine not be blasphemed. ^6.2 Those who have believing masters, let them not despise them, because they are brothers, but rather let them serve them, because those who partake of the benefit are believing and beloved. Teach and exhort these things. " ^6.3 If anyone teaches a different doctrine, and doesnt consent to sound words, the words of our Lord Jesus Christ, and to the doctrine which is according to godliness,", ^6.4 he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, reviling, evil suspicions, ^6.5 constant friction of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself from such. ^6.6 But godliness with contentment is great gain. " ^6.7 For we brought nothing into the world, and we certainly cant carry anything out.", ^6.8 But having food and clothing, we will be content with that. ^6.9 But those who are determined to be rich fall into a temptation and a snare and many foolish and harmful lusts, such as drown men in ruin and destruction.
^6.10 For the love of money is a root of all kinds of evil. Some have been led astray from the faith in their greed, and have pierced themselves through with many sorrows.
^6.11 But you, man of God, flee these things, and follow after righteousness, godliness, faith, love, patience, and gentleness.
^6.12 Fight the good fight of faith. Lay hold of the eternal life to which you were called, and you confessed the good confession in the sight of many witnesses.
^6.13 I charge you before God, who gives life to all things, and before Christ Jesus, who before Pontius Pilate testified the good confession,
^6.14 that you keep the commandment without spot, blameless, until the appearing of our Lord Jesus Christ;
^6.15 which in its own times he will show, who is the blessed and only Ruler, the King of kings, and Lord of lords;
^6.16 who alone has immortality, dwelling in unapproachable light; whom no man has seen, nor can see: to whom be honor and eternal power. Amen.
^6.17 Charge those who are rich in this present world that they not be haughty, nor have their hope set on the uncertainty of riches, but on the living God, who richly provides us with everything to enjoy;
^6.18 that they do good, that they be rich in good works, that they be ready to distribute, willing to communicate;
^6.19 laying up in store for themselves a good foundation against the time to come, that they may lay hold of eternal life. ^6.20 Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of the knowledge which is falsely so called; ^6.21 which some professing have erred concerning the faith. Grace be with you. Amen.

λογίζομαι γὰρ μηδὲν ὑστερηκέναι τῶν ὑπερλίαν ἀποστόλων·

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^1.1 ΠΑΥΛΟΣ ἀπόστολος Χριστοῦ Ἰησοῦ διὰ θελήματος θεοῦ κατʼ ἐπαγγελίαν ζωῆς τῆς ἐν Χριστῷ Ἰησοῦ, ^1.2 Τιμοθέῳ ἀγαπητῷ τέκνῳ· χάρις, ἔλεος, εἰρήνη ἀπὸ θεοῦ πατρὸς καὶΧριστοῦ Ἰησοῦ τοῦ κυρίου ἡμῶν. ^1.5 ἵνα χαρᾶς πληρωθῶ ὑπόμνησιν λαβὼν τῆς ἐν σοὶ ἀνυποκρίτου πίστεως, ἥτις ἐνῴκησεν πρῶτον ἐν τῇ μάμμῃ σου Λωίδι καὶ τῇ μητρί σου Εὐνίκῃ, πέπεισμαι δὲ ὅτι καὶ ἐν σοί. ^1.6 διʼ ἣν αἰτίαν ἀναμιμνήσκω σε ἀναζωπυρεῖν τὸ χάρισμα τοῦ θεοῦ, ὅ ἐστιν ἐν σοὶ διὰ τῆς ἐπιθέσεως τῶν χειρῶν μου·, ^1.7 οὐ γὰρ ἔδωκεν ἡμῖν ὁ θεὸς πνεῦμα δειλίας, ἀλλὰ δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ. ^1.8 μὴ οὖν ἐπαισχυνθῇς τὸ μαρτύριον τοῦ κυρίου ἡμῶν μηδὲ ἐμὲ τὸν δέσμιον αὐτοῦ, ἀλλὰ συνκακοπάθησον τῷ εὐαγγελίῳ κατὰ δύναμιν θεοῦ, ^1.10 φανερωθεῖσαν δὲ νῦν διὰ τῆς ἐπιφανείας τοῦ σωτῆρος ἡμῶν Χριστοῦ Ἰησοῦ, καταργήσαντος μὲν τὸν θάνατον φωτίσαντος δὲ ζωὴν καὶ ἀφθαρσίαν διὰ τοῦ εὐαγγελίου, ^1.12 διʼ ἣν αἰτίαν καὶ ταῦτα πάσχω, ἀλλʼ οὐκ ἐπαισχύνομαι, οἶδα γὰρ ᾧ πεπίστευκα, καὶ πέπεισμαι ὅτι δυνατός ἐστιν τὴν παραθήκην μου φυλάξαι εἰς ἐκείνην τὴν ἡμέραν. ^1.13 ὑποτύπωσιν ἔχε ὑγιαινόντων λόγων ὧν παρʼ ἐμοῦ ἤκουσας ἐν πίστει καὶ ἀγάπῃ τῇ ἐν Χριστῷ Ἰησοῦ·, ^1.14 τὴν καλὴν παραθήκην φύλαξον διὰ πνεύματος ἁγίου τοῦ ἐνοικοῦντος ἐν ἡμῖν. ^2.1 Σὺ οὖν, τέκνον μου, ἐνδυναμοῦ ἐν τῇ χάριτι τῇ ἐν Χριστῷ Ἰησοῦ, ^2.2 καὶ ἃ ἤκουσας παρʼ ἐμοῦ διὰ πολλῶν μαρτύρων, ταῦτα παράθου πιστοῖς ἀνθρώποις, οἵτινες ἱκανοὶ ἔσονται καὶ ἑτέρους διδάξαι. ^2.3 συνκακοπάθησον ὡς καλὸς στρατιώτης Χριστοῦ Ἰησοῦ. ^2.8 μνημόνευε Ἰησοῦν Χριστὸν ἐγηγερμένον ἐκ νεκρῶν, ἐκ σπέρματος Δαυείδ, κατὰ τὸ εὐαγγέλιόν μου·, ^2.11 πιστὸς ὁ λόγος· εἰ γὰρ συναπεθάνομεν, καὶ συνζήσομεν·, ^2.12 εἰ ὑπομένομεν, καὶ συμβασιλεύσομεν· εἰ ἀρνησόμεθα, κἀκεῖνος ἀρνήσεται ἡμᾶς·, ^2.13 εἰ ἀπιστοῦμεν, ἐκεῖνος πιστὸς μένει, ἀρνήσασθαι γὰρ ἑαυτὸν οὐ δύναται. ^2.14 Ταῦτα ὑπο μίμνησκε, διαμαρτυρόμενος ἐνώπιον τοῦ θεοῦ, μὴ λογομαχεῖν, ἐπʼ οὐδὲν χρήσιμον, ἐπὶ καταστροφῇ τῶν ἀκουόντων. ^2.15 σπούδασον σεαυτὸν δόκιμον παραστῆσαι τῷ θεῷ, ἐργάτην ἀνεπαίσχυντον, ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας. ^2.16 τὰς δὲ βεβήλους κενοφωνιας περιίστασο· ἐπὶ πλεῖον γὰρ προκόψουσιν ἀσεβείας, ^2.17 καὶ ὁ λόγος αὐτῶν ὡς γάγγραινα νομὴν ἕξει· ὧν ἐστὶν Ὑμέναιος καὶ Φίλητος, ^2.22 τὰς δὲ νεωτερικὰς ἐπιθυμίας φεῦγε, δίωκε δὲ δικαιοσύνην, πίστιν, ἀγάπην, εἰρήνην μετὰ τῶν ἐπικαλουμένων τὸν κύριον ἐκ καθαρᾶς καρδίας. ^2.23 τὰς δὲ μωρὰς καὶ ἀπαιδεύτους ζητήσεις παραιτοῦ, εἰδὼς ὅτι γεννῶσι μάχας·, ^2.24 δοῦλον δὲ κυρίου οὐ δεῖ μάχεσθαι, ἀλλὰ ἤπιον εἶναι πρὸς πάντας, διδακτικόν, ἀνεξίκακον, ^2.25 ἐν πραΰτητι παιδεύοντα τοὺς ἀντιδιατιθεμένους, μή ποτε δῴη αὐτοῖς ὁ θεὸς μετάνοιαν εἰς ἐπίγνωσιν ἀληθείας, ^2.26 καὶ ἀνανήψωσιν ἐκ τῆς τοῦ διαβόλου παγίδος, ἐζωγρημένοι ὑπʼ αὐτοῦ εἰς τὸ ἐκείνου θέλημα. ^3.1 Τοῦτο δὲ γίνωσκε ὅτι ἐν ἐσχάταις ἡμέραις ἐνστήσονται καιροὶ χαλεποί·, ^3.2 ἔσονται γὰρ οἱ ἄνθρωποι φίλαυτοι, φιλάργυροι ἀλαζόνες, ὑπερήφανοι, βλάσφημοι, γονεῦσιν ἀπειθεῖς, ἀχάριστοι, ἀνόσιοι, ^3.3 ἄστοργοι, ἄσπονδοι, διάβολοι, ἀκρατεῖς, ἀνήμεροι, ἀφιλάγαθοι, ^3.4 προδόται, προπετεῖς, τετυφωμένοι, φιλήδονοι μᾶλλον ἢ φιλόθεοι, ^3.5 ἔχοντες μόρφωσιν εὐσεβείας τὴν δὲ δύναμιν αὐτῆς ἠρνημένοι· καὶ τούτους ἀποτρέπου. ^3.6 ἐκ τούτων γάρ εἰσιν οἱ ἐνδύνοιτες εἰς τὰς οἰκίας καὶ αἰχμαλωτίζοντες γυναικάρια σεσωρευμένα ἁμαρτίαις, ἀγόμενα ἐπιθυμίαις ποικίλαις, ^3.7 πάντοτε μανθάνοντα καὶ μηδέποτε εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν δυνάμενα. ^3.8 ὃν τρόπον δὲ Ἰαννῆς καὶ Ἰαμβρῆς ἀντέστησαν Μωυσεῖ, οὕτως καὶ οὗτοι ἀνθίστανται τῇ ἀληθείᾳ, ἄνθρωποι κατεφθαρμένοι τὸν νοῦν, ἀδόκιμοι περὶ τὴν πίστιν. ^3.9 ἀλλʼ οὐ προκόψουσιν ἐπὶ πλεῖον, ἡ γὰρ ἄνοια αὐτῶν ἔκδη λος ἔσται πᾶσιν, ὡς καὶ ἡ ἐκείνων ἐγένετο. ^3.10 Σὺ δὲ παρηκολοίθησάς μου τῇ διδασκαλίᾳ, τῇ ἀγωγῇ, τῇ προθέσει, τῇ πίστει, τῇ μακροθυμίᾳ, τῇ ἀγάπῃ, τῇ ὑπομονῇ, τοῖς, ^3.11 διωγμοῖς, τοῖς παθήμασιν, οἷά μοι ἐγένετο ἐν Ἀντιοχείᾳ, ἐν Ἰκονίῳ, ἐν Λύστροις, οἵους διωγμοὺς ὑπήνεγκα· καὶ ἐκ πάντων με ἐρύσατο ὁ κύριος. ^3.14 σὺ δὲ μένε ἐν οἷς ἔμαθες καὶ ἐπιστώθης, εἰδὼς παρὰ τίνων ἔμαθες, ^3.15 καὶ ὅτι ἀπὸ βρέφους ἱερὰ γράμματα οἶδας, τὰ δυνάμενά σε σοφίσαι εἰς σωτηρίαν διὰ πίστεως τῆς ἐν Χριστῷ Ἰησοῦ·, ^3.16 πᾶσα γραφὴ θεόπνευστος καὶ ὠφέλιμος πρὸς διδασκαλίαν, πρὸς ἐλεγμόν, πρὸς ἐπανόρθωσιν, πρὸς παιδείαν τὴν ἐν δικαιοσύνῃ, ^3.17 ἵνα ἄρτιος ᾖ ὁ τοῦ θεοῦ ἄνθρωπος, πρὸς πᾶν ἔργον ἀγαθὸν ἐξηρτισμένος. ^4.2 κήρυξον τὸν λόγον, ἐπίστηθι εὐκαίρως ἀκαίρως, ἔλεγξον, ἐπιτίμησον, παρακάλεσον, ἐν πάσῃ μακροθυμίᾳ καὶ διδαχῇ. ^4.3 ἔσται γὰρ καιρὸς ὅτε τῆς ὑγιαινούσης διδασκαλίας οὐκ ἀνέξονται, ἀλλὰ κατὰ τὰς ἰδίας ἐπιθυμίας ἑαυτοῖς ἐπισωρεύσουσιν διδασκάλους κνηθόμενοι τὴν ἀκοήν, ^4.4 καὶ ἀπὸ μὲν τῇς ἀληθείας τὴν ἀκοὴν ἀποστρέψουσιν, ἐπὶ δὲ τοὺς μύθους ἐκτραπήσονται. ^4.5 σὺ δὲ νῆφε ἐν πᾶσιν, κακοπάlt*gtησον, ἔργον ποίησον εὐαγγελιστοῦ, τὴν διακονίαν σου πληροφόρησον. ^4.6 Ἐγὼ γὰρ ἤδη σπένδομαι, καὶ ὁ καιρὸς τῆς ἀναλύσεώς μου ἐφέστηκεν. ^4.7 τὸν καλὸν ἀγῶνα ἠγώνισμαι, τὸν δρόμον τετέλεκα, τὴν πίστιν τετήρηκα·, ^4.8 λοιπὸν ἀπόκειταί μοι ὁ τῆς δικαιοσύνης στέφανος, ὃν ἀποδώσει μοι ὁ κύριος ἐν ἐκείνῃ τῇ ἡμέρᾳ, ὁ δίκαιος κριτής, οὐ μόνον δὲ ἐμοὶ ἀλλὰ καὶ πᾶσιν τοῖς ἠγαπηκόσι τὴν ἐπιφάνειαν αὐτοῦ. ^4.13 τὸν φελόνην, ὃν ἀπέλειπον ἐν Τρῳάδι παρὰ Κάρπῳ, ἐρχόμενος φέρε, καὶ τὰ βιβλία, μάλιστα τὰς μεμβράνας. ^4.15 ὃν καὶ σὺ φυλάσσου, λίαν γὰρ ἀντέστη τοῖς ἡμετέροις λόγοις.

^1.1 Paul, an apostle of Jesus Christ through the will of God, according to the promise of the life which is in Christ Jesus, ^1.2 to Timothy, my beloved child: Grace, mercy, and peace, from God the Father and Christ Jesus our Lord.
^1.5 having been reminded of the unfeigned faith that is in you; which lived first in your grandmother Lois, and your mother Eunice, and, I am persuaded, in you also. ^1.6 For this cause, I remind you that you should stir up the gift of God which is in you through the laying on of my hands. " ^1.7 For God didnt give us a spirit of fear, but of power, love, and self-control.", " ^1.8 Therefore dont be ashamed of the testimony of our Lord, nor of me his prisoner; but endure hardship for the gospel according to the power of God,",

^1.10 but has now been revealed by the appearing of our Savior, Christ Jesus, who abolished death, and brought life and immortality to light through the gospel.

^1.12 For this cause I suffer also these things. Yet I am not ashamed, for I know him whom I have believed, and I am persuaded that he is able to guard that which I have committed to him against that day.
^1.13 Hold the pattern of sound words which you have heard from me, in faith and love which is in Christ Jesus.
^1.14 That good thing which was committed to you, guard through the Holy Spirit who dwells in us.
^2.1 You therefore, my child, be strengthened in the grace that is in Christ Jesus. ^2.2 The things which you have heard from me among many witnesses, commit the same to faithful men, who will be able to teach others also. ^2.3 You therefore must endure hardship, as a good soldier of Christ Jesus.
^2.8 Remember Jesus Christ, risen from the dead, of the seed of David, according to my gospel,

^2.11 This saying is faithful: For if we died with him, We will also live with him.
^2.12 If we endure, We will also reign with him. If we deny him, He also will deny us. "
^2.13 If we are faithless, He remains faithful. He cant deny himself.", "
^2.14 Remind them of these things, charging them in the sight of the Lord, that they dont argue about words, to no profit, to the subverting of those who hear.", "
^2.15 Give diligence to present yourself approved by God, a workman who doesnt need to be ashamed, properly handling the Word of Truth.",
^2.16 But shun empty chatter, for they will proceed further in ungodliness,
^2.17 and their word will consume like gangrene, of whom is Hymenaeus and Philetus;
^2.22 Flee from youthful lusts; but pursue righteousness, faith, love, and peace with those who call on the Lord out of a pure heart. ^2.23 But refuse foolish and ignorant questionings, knowing that they generate strife. " ^2.24 The Lords servant must not quarrel, but be gentle towards all, able to teach, patient,", ^2.25 in gentleness correcting those who oppose him: perhaps God may give them repentance leading to a full knowledge of the truth, " ^2.26 and they may recover themselves out of the devils snare, having been taken captive by him to his will.",
^3.1 But know this, that in the last days, grievous times will come. ^3.2 For men will be lovers of self, lovers of money, boastful, arrogant, blasphemers, disobedient to parents, unthankful, unholy, ^3.3 without natural affection, unforgiving, slanderers, without self-control, fierce, no lovers of good, ^3.4 traitors, headstrong, conceited, lovers of pleasure rather than lovers of God; ^3.5 holding a form of godliness, but having denied the power thereof. Turn away from these, also. ^3.6 For of these are those who creep into houses, and take captive gullible women loaded down with sins, led away by various lusts, ^3.7 always learning, and never able to come to the knowledge of the truth. ^3.8 Even as Jannes and Jambres opposed Moses, so do these also oppose the truth; men corrupted in mind, reprobate concerning the faith. ^3.9 But they will proceed no further. For their folly will be evident to all men, as theirs also came to be.
^3.10 But you did follow my teaching, conduct, purpose, faith, patience, love, steadfastness,
^3.11 persecutions, and sufferings: those things that happened to me at Antioch, Iconium, and Lystra. I endured those persecutions. Out of them all the Lord delivered me.

^3.14 But you remain in the things which you have learned and have been assured of, knowing from whom you have learned them.
^3.15 From infancy, you have known the sacred writings which are able to make you wise for salvation through faith, which is in Christ Jesus.
^3.16 Every writing inspired by God is profitable for teaching, for reproof, for correction, and for instruction which is in righteousness,
^3.17 that the man of God may be complete, thoroughly equipped for every good work.
^4.2 preach the word; be urgent in season and out of season; reprove, rebuke, and exhort, with all patience and teaching. ^4.3 For the time will come when they will not listen to the sound doctrine, but, having itching ears, will heap up for themselves teachers after their own lusts; ^4.4 and will turn away their ears from the truth, and turn aside to fables. ^4.5 But you be sober in all things, suffer hardship, do the work of an evangelist, and fulfill your ministry. ^4.6 For I am already being offered, and the time of my departure has come. ^4.7 I have fought the good fight. I have finished the course. I have kept the faith. ^4.8 From now on, there is stored up for me the crown of righteousness, which the Lord, the righteous judge, will give to me on that day; and not to me only, but also to all those who have loved his appearing.
^4.13 Bring the cloak that I left at Troas with Carpus when you come, and the books, especially the parchments.
^4.15 of whom you also must beware; for he greatly opposed our words.

^2.9 Πάρθοι καὶ Μῆδοι καὶ Ἐλαμεῖται, καὶ οἱ κατοικοῦντες τὴν Μεσοποταμίαν, Ἰουδαίαν τε καὶ Καππαδοκίαν, Πόντον καὶ τὴν Ἀσίαν, ^2.10 Φρυγίαν τε καὶ Παμφυλίαν, Αἴγυπτον καὶ τὰ μέρη τῆς Λιβύης τῆς κατὰ Κυρήνην, καὶ οἱ ἐπιδημοῦντες Ῥωμαῖοι, ^2.11 Ἰουδαῖοί τε καὶ προσήλυτοι, Κρῆτες καὶ Ἄραβες, ἀκούομεν λαλούντων αὐτῶν ταῖς ἡμετέραις γλώσσαις τὰ μεγαλεῖα τοῦ θεοῦ. ^14.1 Ἐγένετο δὲ ἐν Ἰκονίῳ κατὰ τὸ αὐτὸ εἰσελθεῖν αὐτοὺς εἰς τὴν συναγωγὴν τῶν Ἰουδαίων καὶ λαλῆσαι οὕτως ὥστε πιστεῦσαι Ἰουδαίων τε καὶ Ἑλλήνων πολὺ πλῆθος. ^15.14 Συμεὼν ἐξηγήσατο καθὼς πρῶτον ὁ θεὸς ἐπεσκέψατο λαβεῖν ἐξ ἐθνῶν λαὸν τῷ ὀνόματι αὐτοῦ. ^16.1 Κατήντησεν δὲ καὶ εἰς Δέρβην καὶ εἰς Λύστραν. καὶ ἰδοὺ μαθητής τις ἦν ἐκεῖ ὀνόματι Τιμόθεος, υἱὸς γυναικὸς Ἰουδαίας πιστῆς πατρὸς δὲ Ἕλληνος, ^16.2 ὃς ἐμαρτυρεῖτο ὑπὸ τῶν ἐν Λύστροις καὶ Ἰκονίῳ ἀδελφῶν·, ^16.3 τοῦτον ἠθέλησεν ὁ Παῦλος σὺν αὐτῷ ἐξελθεῖν, καὶ λαβὼν περιέτεμεν αὐτὸν διὰ τοὺς Ἰουδαίους τοὺς ὄντας ἐν τοῖς τόποις ἐκείνοις, ᾔδεισαν γὰρ ἅπαντες ὅτι Ἕλλην ὁ πατὴρ αὐτοῦ ὑπῆρχεν. ^16.20 καὶ προσαγαγόντες αὐτοὺς τοῖς στρατηγοῖς εἶπαν Οὗτοι οἱ ἄνθρωποι ἐκταράσσουσιν ἡμῶν τὴν πόλιν Ἰουδαῖοι ὑπάρχοντες, ^17.4 καί τινες ἐξ αὐτῶν ἐπείσθησαν καὶ προσεκληρώθησαν τῷ Παύλῳ καὶ τῷ Σίλᾳ, τῶν τε σεβομένων Ἑλλήνων πλῆθος πολὺ γυναικῶν τε τῶν πρώτων οὐκ ὀλίγαι. ^17.5 Ζηλώσαντες δὲ οἱ Ἰουδαῖοι καὶ προσλαβόμενοι τῶν ἀγοραίων ἄνδρας τινὰς πονηροὺς καὶ ὀχλοποιήσαντες ἐθορύβουν τὴν πόλιν, καὶ ἐπιστάντες τῇ οἰκίᾳ Ἰάσονος ἐζήτουν αὐτοὺς προαγαγεῖν εἰς τὸν δῆμον·, ^17.9 καὶ λαβόντες τὸ ἱκανὸν παρὰ τοῦ Ἰάσονος καὶ τῶν λοιπῶν ἀπέλυσαν αὐτούς. ^17.12 πολλοὶ μὲν οὖν ἐξ αὐτῶν ἐπίστευσαν, καὶ τῶν Ἑλληνίδων γυναικῶν τῶν εὐσχημόνων καὶ ἀνδρῶν οὐκ ὀλίγοι. ^17.13 Ὡς δὲ ἔγνωσαν οἱ ἀπὸ τῆς Θεσσαλονίκης Ἰουδαῖοι ὅτι καὶ ἐν τῇ Βεροίᾳ κατηγγέλη ὑπὸ τοῦ Παύλου ὁ λόγος τοῦ θεοῦ, ἦλθον κἀκεῖ σαλεύοντες καὶ ταράσσοντες τοὺς ὄχλους. ^17.14 εὐθέως δὲ τότε τὸν Παῦλον ἐξαπέστειλαν οἱ ἀδελφοὶ πορεύεσθαι-ἕως ἐπὶ τὴν θάλασσαν· ὑπέμεινάν τε ὅ τε Σίλας καὶ ὁ Τιμόθεος ἐκεῖ. ^17.15 οἱ δὲ καθιστάνοντες τὸν Παῦλον ἤγαγον ἕως Ἀθηνῶν, καὶ λαβόντες ἐντολὴν πρὸς τὸν Σίλαν καὶ τὸν Τιμόθεον ἵνα ὡς τάχιστα ἔλθωσιν πρὸς αὐτὸν ἐξῄεσαν. ^17.16 Ἐν δὲ ταῖς Ἀθήναις ἐκδεχομένου αὐτοὺς τοῦ Παύλου, παρωξύνετο τὸ πνεῦμα αὐτοῦ ἐν αὐτῷ θεωροῦντος κατείδωλον οὖσαν τὴν πόλιν. ^17.17 διελέγετο μὲν οὖν ἐν τῇ συναγωγῇ τοῖς Ἰουδαίοις καὶ τοῖς σεβομένοις καὶ ἐν τῇ ἀγορᾷ κατὰ πᾶσαν ἡμέραν πρὸς τοὺς παρατυγχάνοντας. ^18.4 ἔπειθέν τε Ἰουδαίους καὶ Ἕλληνας. ^18.5 Ὡς δὲ κατῆλθον ἀπὸ τῆς Μακεδονίας ὅ τε Σίλας καὶ ὁ Τιμόθεος, συνείχετο τῷ λόγῳ ὁ Παῦλος, διαμαρτυρόμενος τοῖς Ἰουδαίοις εἶναι τὸν χριστὸν Ἰησοῦν. ^18.12 Γαλλίωνος δὲ ἀνθυπάτου ὄντος τῆς Ἀχαίας κατεπέστησαν οἱ Ἰουδαῖοι ὁμοθυμαδὸν τῷ Παύλῳ καὶ ἤγαγον αὐτὸν ἐπὶ τὸ βῆμα, ^20.2 διελθὼν δὲ τὰ μέρη ἐκεῖνα καὶ παρακαλέσας αὐτοὺς λόγῳ πολλῷ ἢλθεν εἰς τὴν Ἑλλάδα, ^20.4 συνεί πετο δὲ αὐτῷ Σώπατρος Πύρρου Βεροιαῖος, Θεσσαλονικέων δὲ Ἀρίσταρχος καὶ Σέκουνδος καὶ Γαῖος Δερβαῖος καὶ Τιμόθεος, Ἀσιανοὶ δὲ Τύχικος καὶ Τρόφιμος·, ^20.21 διαμαρτυρόμενος Ἰουδαίοις τε καὶ Ἕλλησιν τὴν εἰς θεὸν μετάνοιαν καὶ πίστιν εἰς τὸν κύριον ἡμῶν Ἰησοῦν. ^21.21 κατηχήθησαν δὲ περὶ σοῦ ὅτι ἀποστασίαν διδάσκεις ἀπὸ Μωυσέως τοὺς κατὰ τὰ ἔθνη πάντας Ἰουδαίους, λέγων μὴ περιτέμνειν αὐτοὺς τὰ τέκνα μηδὲ τοῖς ἔθεσιν περιπατεῖν. ^21.25 περὶ δὲ τῶν πεπιστευκότων ἐθνῶν ἡμεῖς ἀπεστείλαμεν κρίναντες φυλάσσεσθαι αὐτοὺς τό τε εἰδωλόθυτον καὶ αἷμα καὶ πνικτὸν καὶ πορνείαν.

^2.9 Parthians, Medes, Elamites, and people from Mesopotamia, Judea, Cappadocia, Pontus, Asia, ^2.10 Phrygia, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes, ^2.11 Cretans and Arabians: we hear them speaking in our languages the mighty works of God!",
^14.1 It happened in Iconium that they entered together into the synagogue of the Jews, and so spoke that a great multitude both of Jews and of Greeks believed.
^15.14 Simeon has reported how God first visited the Gentiles, to take out of them a people for his name.
^16.1 He came to Derbe and Lystra: and behold, a certain disciple was there, named Timothy, the son of a Jewess who believed; but his father was a Greek. ^16.2 The brothers who were at Lystra and Iconium gave a good testimony about him. ^16.3 Paul wanted to have him go out with him, and he took and circumcised him because of the Jews who were in those parts; for they all knew that his father was a Greek.
^16.20 When they had brought them to the magistrates, they said, "These men, being Jews, are agitating our city,
^17.4 Some of them were persuaded, and joined Paul and Silas, of the devout Greeks a great multitude, and not a few of the chief women. ^17.5 But the disobedient Jews gathered some wicked men from the marketplace, and gathering a crowd, set the city in an uproar. Assaulting the house of Jason, they sought to bring them out to the people.
^17.9 When they had taken security from Jason and the rest, they let them go.
^17.12 Many of them therefore believed; also of the Greek women of honorable estate, and not a few men. ^17.13 But when the Jews of Thessalonica had knowledge that the word of God was proclaimed by Paul at Beroea also, they came there likewise, agitating the multitudes. ^17.14 Then the brothers immediately sent out Paul to go as far as to the sea, and Silas and Timothy still stayed there. ^17.15 But those who escorted Paul brought him as far as Athens. Receiving a commandment to Silas and Timothy that they should come to him with all speed, they departed. ^17.16 Now while Paul waited for them at Athens, his spirit was provoked within him as he saw the city full of idols. ^17.17 So he reasoned in the synagogue with Jews and the devout persons, and in the marketplace every day with those who met him.
^18.4 He reasoned in the synagogue every Sabbath, and persuaded Jews and Greeks. ^18.5 But when Silas and Timothy came down from Macedonia, Paul was compelled by the Spirit, testifying to the Jews that Jesus was the Christ.
^18.12 But when Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him before the judgment seat,
^20.2 When he had gone through those parts, and had encouraged them with many words, he came into Greece.
^20.4 These accompanied him as far as Asia: Sopater of Beroea; Aristarchus and Secundus of the Thessalonians; Gaius of Derbe; Timothy; and Tychicus and Trophimus of Asia.

^20.21 testifying both to Jews and to Greeks repentance toward God, and faith toward our Lord Jesus Christ.
^21.21 They have been informed about you, that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children neither to walk after the customs.
^21.25 But concerning the Gentiles who believe, we have written our decision that they should observe no such thing, except that they should keep themselves from food offered to idols, from blood, from strangled things, and from sexual immorality."

^1.1 ΙΑΚΩΒΟΣ θεοῦ καὶ κυρίου Ἰησοῦ Χριστοῦ δοῦλος ταῖς δώδεκα φυλαῖς ταῖς ἐν τῇ διασπορᾷ χαίρειν.

^1.1 James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are in the Dispersion: Greetings.

^1.1 ΠΑΥΛΟΣ ἀπόστολος Χριστοῦ Ἰησοῦ διὰ θελήματος θεοῦ καὶ Τιμόθεος ὁ ἀδελφὸς, ^1.2 τοῖς ἐν Κολοσσαῖς ἁγίοις καὶ πιστοῖς ἀδελφοῖς ἐν Χριστῷ· χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν. ^1.3 Εὐχαριστοῦμεν τῷ θεῷ πατρὶ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ πάντοτε περὶ ὑμῶν προσευχόμενοι, ^1.7 καθὼς ἐμάθετε ἀπὸ Ἐπαφρᾶ τοῦ ἀγαπητοῦ συνδούλου ἡμῶν, ὅς ἐστιν πιστὸς ὑπὲρ ἡμῶν διάκονος τοῦ χριστοῦ, ^2.18 μηδεὶς ὑμᾶς καταβραβευέτω θέλων ἐν ταπεινοφροσύνῃ καὶ θρησκείᾳ τῶν ἀγγέλων, ἃ ἑόρακεν ἐμβατεύων, εἰκῇ φυσιούμενος ὑπὸ τοῦ νοὸς τῆς σαρκὸς αὐτοῦ, ^3.1 Εἰ οὖν συνηγέρθητε τῷ χριστῷ, τὰ ἄνω ζητεῖτε, οὗ ὁ χριστός ἐστινἐν δεξιᾷ τοῦ θεοῦ καθήμενος·, ^3.6 διʼ ἃ ἔρχεται ἡ ὀργὴ τοῦ θεοῦ·, ^3.17 καὶ πᾶν ὅτι ἐὰν ποιῆτε ἐν λόγῳ ἢ ἐν ἔργῳ, πάντα ἐν ὀνόματι κυρίου Ἰησοῦ, εὐχαριστοῦντες τῷ θεῷ πατρὶ διʼ αὐτοῦ. ^4.18 Ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου. μνημονεύετέ μου τῶν δεσμῶν. ἡ χάρις μεθʼ ὑμῶν.

^1.1 Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother, ^1.2 to the saints and faithful brothers in Christ at Colossae: Grace to you and peace from God our Father, and the Lord Jesus Christ. ^1.3 We give thanks to God the Father of our Lord Jesus Christ, praying always for you,
^1.7 even as you learned of Epaphras our beloved fellow servant, who is a faithful minister of Christ on our behalf,
^2.18 Let no one rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he has not seen, vainly puffed up by his fleshly mind,
^3.1 If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. "
^3.6 for which things sake the wrath of God comes on the sons of disobedience.",

^3.17 Whatever you do, in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father, through him.
^4.18 The salutation of me, Paul, with my own hand: remember my bonds. Grace be with you. Amen.

^1.1 ΠΑΥΛΟΣ ἀπόστολος, οὐκ ἀπʼ ἀνθρώπων οὐδὲ διʼ ἀνθρώπου ἀλλὰ διὰ Ἰησοῦ Χριστοῦ καὶ θεοῦ πατρὸς τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν, ^2.13 καὶ συνυπεκρίθησαν αὐτῷ καὶ οἱ λοιποὶ Ἰουδαῖοι, ὥστε καὶ Βαρνάβας συναπήχθη αὐτῶν τῇ ὑποκρίσει. ^6.11 Ἴδετε πηλίκοις ὑμῖν γράμμασιν ἔγραψα τῇ ἐμῇ χειρί.

^1.1 Paul, an apostle (not from men, neither through man, but through Jesus Christ, and God the Father, who raised him from the dead),
^2.13 And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy.
^6.11 See with what large letters I write to you with my own hand.

^3.1 Ὅθεν, ἀδελφοὶ ἅγιοι, κλήσεως ἐπουρανίου μέτοχοι, κατανοήσατε τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν Ἰησοῦν, ^13.22 Παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, ἀνέχεσθε τοῦ λόγου τῆς παρακλήσεως, καὶ γὰρ διὰ βραχέων ἐπέστειλα ὑμῖν.

^3.1 Therefore, holy brothers, partakers of a heavenly calling, consider the Apostle and High Priest of our confession, Jesus;
^13.22 But I exhort you, brothers, endure the word of exhortation, for I have written to you in few words.

^1.1 ΠΑΥΛΟΣ ΚΑΙ ΤΙΜΟΘΕΟΣ δοῦλοι Χριστοῦ Ἰησοῦ πᾶσιν τοῖς ἁγίοις ἐν Χριστῷ Ἰησοῦ τοῖς οὖσιν ἐν Φιλίπποιςσὺν ἐπισκόποις καὶ διακόνοις·, ^1.18 τί γάρ; πλὴν ὅτι παντὶ τρόπῳ, εἴτε προφάσει εἴτε ἀληθείᾳ, Χριστὸς καταγγέλλεται, καὶ ἐν τούτῳ χαίρω· ἀλλὰ καὶ χαρήσομαι, ^1.19 οἶδα γὰρ ὅτιτοῦτό μοι ἀποβήσεται εἰς σωτηρίανδιὰ τῆς ὑμῶν δεήσεως καὶ ἐπιχορηγίας τοῦ πνεύματος Ἰησοῦ Χριστοῦ, ^2.19 Ἐλπίζω δὲ ἐν κυρίῳ Ἰησοῦ Τιμόθεον ταχέως πέμψαι ὑμῖν, ἵνα κἀγὼ εὐψυχῶ γνοὺς τὰ περὶ ὑμῶν. ^2.20 οὐδένα γὰρ ἔχω ἰσόψυχον ὅστις γνησίως τὰ περὶ ὑμῶν μεριμνήσει, ^2.21 οἱ πάντες γὰρ τὰ ἑαυτῶν ζητοῦσιν, οὐ τὰ Χριστοῦ Ἰησοῦ. τὴν δὲ δοκιμὴν αὐτοῦ γινώσκετε, ^2.22 ὅτι ὡς πατρὶ τέκνον σὺν ἐμοὶ ἐδούλευσεν εἰς τὸ εὐαγγέλιον. ^2.23 Τοῦτον μὲν οὖν ἐλπίζω πέμψαι ὡς ἂν ἀφίδω τὰ περὶ ἐμὲ ἐξαυτῆς·, ^2.24 πέποιθα δὲ ἐν κυρίῳ ὅτι καὶ αὐτὸς ταχέως ἐλεύσομαι. ^2.25 ἀναγκαῖον δὲ ἡγησάμην Ἐπαφρόδιτον τὸν ἀδελφὸν καὶ συνεργὸν καὶ συνστρατιώτην μ́ου, ὑμῶν δὲ ἀπόστολον καὶ λειτουργὸν τῆς χρείας μου, πέμψαι πρὸς ὑμᾶς, ^2.26 ἐπειδὴ ἐπιποθῶν ἦν πάντας ὑμᾶς ἰδεῖν, καὶ ἀδημονῶν διότι ἠκούσατε ὅτι ἠσθένησεν. ^2.27 καὶ γὰρ ἠσθένησεν παραπλήσιον θανάτου· ἀλλὰ ὁ θεὸς ἠλέησεν αὐτόν, οὐκ αὐτὸν δὲ μόνον ἀλλὰ καὶ ἐμέ, ἵνα μὴ λύπην ἐπὶ λύπην σχῶ. ^2.28 σπουδαιοτέρως οὖν ἔπεμψα αὐτὸν ἵνα ἰδόντες αὐτὸν πάλιν χαρῆτε κἀγὼ ἀλυπότερος ὦ. ^2.29 προσδέχεσθε οὖν αὐτὸν ἐν κυρίῳ μετὰ πάσης χαρᾶς, καὶ τοὺς τοιούτους ἐντίμους ἔχετε, ^2.30 ὅτι διὰ τὸ ἔργον Κυρίου μέχρι θανάτου ἤγγισεν, παραβολευσάμενος τῇ ψυχῇ ἵνα ἀναπληρώσῃ τὸ ὑμῶν ὑστέρημα τῆς πρός με λειτουργίας. ^3.2 Βλέπετε τοὺς κύνας, βλέπετε τοὺς κακοὺς ἐργάτας, βλέπετε τὴν κατατομήν. ^3.3 ἡμεῖς γάρ ἐσμεν ἡ περιτομή, οἱ πνεύματι θεοῦ λατρεύοντες καὶ καυχώμενοι ἐν Χριστῷ Ἰησοῦ καὶ οὐκ ἐν σαρκὶ πεποιθότες, ^3.4 καίπερ ἐγὼ ἔχων πεποίθησιν καὶ ἐν σαρκί. Εἴ τις δοκεῖ ἄλλος πεποιθέναι ἐν σαρκί, ἐγὼ μᾶλλον·, ^3.5 περιτομῇ ὀκταήμερος, ἐκ γένους Ἰσραήλ, φυλῆς Βενιαμείν, Ἐβραῖος ἐξ Ἐβραίων, κατὰ νόμον Φαρισαῖος, ^3.6 κατὰ ζῆλος διώκων τὴν ἐκκλησίαν, κατὰ δικαιοσύνην τὴν ἐν νόμῳ γενόμενος ἄμεμπτος. ^4.1 Ὥστε, ἀδελφοί μου ἀγαπητοὶ καὶ ἐπιπόθητοι, χαρὰ καὶ στέφανός μου, οὕτως στήκετε ἐν κυρίῳ, ἀγαπητοί. ^4.3 ναὶ ἐρωτῶ καὶ σέ, γνήσιε σύνζυγε, συνλαμβάνου αὐταῖς, αἵτινες ἐν τῷ εὐαγγελίῳ συνήθλησάν μοι μετὰ καὶ Κλήμεντος καὶ τῶν λοιπῶν συνεργῶν μου, ὧν τὰ ὀνόματα ἐνβίβλῳ ζωῆς. ^4.10 Ἐχάρην δὲ ἐν κυρίῳ μεγάλως ὅτι ἤδη ποτὲ ἀνεθάλετε τὸ ὑπὲρ ἐμοῦ φρονεῖν, ἐφʼ ᾧ καὶ ἐφρονεῖτε ἠκαιρεῖσθε δέ. ^4.11 οὐχ ὅτι καθʼ ὑστέρησιν λέγω, ἐγὼ γὰρ ἔμαθον ἐν οἷς εἰμὶ αὐτάρκης εἶναι· οἶδα καὶ ταπεινοῦσθαι, ^4.12 οἶδα καὶ περισσεύειν· ἐν παντὶ καὶ ἐν πᾶσιν μεμύημαι, καὶ χορτάζεσθαι καὶ πεινᾷν, καὶ περισσεύειν καὶ ὑστερεῖσθαι·, ^4.13 πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με. ^4.14 πλὴν καλῶς ἐποιήσατε συνκοινωνήσαντές μου τῇ θλίψει. ^4.15 οἴδατε δὲ καὶ ὑμεῖς, Φιλιππήσιοι, ὅτι ἐν ἀρχῇ τοῦ εὐαγγελίου, ὅτε ἐξῆλθον ἀπὸ Μακεδονίας, οὐδεμία μοι ἐκκλησία ἐκοινώνησεν εἰς λόγον δόσεως καὶ λήμψεως εἰ μὴ ὑμεῖς μόνοι, ^4.16 ὅτι καὶ ἐν Θεσσαλονίκῃ καὶ ἅπαξ καὶ δὶς εἰς τὴν χρείαν μοι ἐπέμψατε. ^4.17 οὐχ ὅτι ἐπιζητῶ τὸ δόμα, ἀλλὰ ἐπιζητῶ τὸν καρπὸν τὸν πλεονάζοντα εἰς λόγον ὑμῶν. ^4.18 ἀπέχω δὲ πάντα καὶ περισσεύω· πεπλήρωμαι δεξάμενος παρὰ Ἐπαφροδίτου τὰ παρʼ ὑμῶν,ὀσμὴν εὐωδίας,θυσίαν δεκτήν, εὐάρεστον τῷ θεῷ. ^4.19 ὁ δὲ θεός μου πληρώσει πᾶσαν χρείαν ὑμῶν κατὰ τὸ πλοῦτος αὐτοῦ ἐν δόξῃ ἐν Χριστῷ Ἰησοῦ. ^4.22 ἀσπάζονται ὑμᾶς πάντες οἱ ἅγιοι, μάλιστα δὲ οἱ ἐκ τῆς Καίσαρος οἰκίας.

^1.1 Paul and Timothy, servants of Jesus Christ; To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons:

^1.18 What does it matter? Only that in every way, whether in pretense or in truth, Christ is proclaimed. I rejoice in this, yes, and will rejoice.
^1.19 For I know that this will turn out to my salvation, through your supplication and the supply of the Spirit of Jesus Christ,
^2.19 But I hope in the Lord Jesus to send Timothy to you soon, that I also may be cheered up when I know how you are doing. ^2.20 For I have no one else like-minded, who will truly care about you. ^2.21 For they all seek their own, not the things of Jesus Christ. ^2.22 But you know the proof of him, that, as a child serves a father, so he served with me in furtherance of the gospel. ^2.23 Therefore I hope to send him at once, as soon as I see how it will go with me. ^2.24 But I trust in the Lord that I myself also will come shortly. ^2.25 But I counted it necessary to send to you Epaphroditus, my brother, fellow worker, fellow soldier, and your apostle and minister to my need; ^2.26 since he longed for you all, and was very troubled, because you had heard that he was sick. ^2.27 For indeed he was sick, nearly to death, but God had mercy on him; and not on him only, but on me also, that I might not have sorrow on sorrow. ^2.28 I have sent him therefore the more diligently, that, when you see him again, you may rejoice, and that I may be the less sorrowful. ^2.29 Receive him therefore in the Lord with all joy, and hold such in honor, ^2.30 because for the work of Christ he came near to death, risking his life to supply that which was lacking in your service toward me.
^3.2 Beware of the dogs, beware of the evil workers, beware of the false circumcision. ^3.3 For we are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh; ^3.4 though I myself might have confidence even in the flesh. If any other man thinks that he has confidence in the flesh, I yet more: ^3.5 circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee; ^3.6 concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless.
^4.1 Therefore, my brothers, beloved and longed for, my joy and crown, so stand firm in the Lord, my beloved.
^4.3 Yes, I beg you also, true yoke-fellow, help these women, for they labored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in the book of life.

^4.10 But I rejoice in the Lord greatly, that now at length you have revived your thought for me; in which you did indeed take thought, but you lacked opportunity.
^4.11 Not that I speak in respect to lack, for I have learned in whatever state I am, to be content in it.
^4.12 I know how to be humbled, and I know also how to abound. In everything and in all things I have learned the secret both to be filled and to be hungry, both to abound and to be in need.
^4.13 I can do all things through Christ, who strengthens me.
^4.14 However you did well that you had fellowship with my affliction.
^4.15 You yourselves also know, you Philippians, that in the beginning of the gospel, when I departed from Macedonia, no assembly had fellowship with me in the matter of giving and receiving but you only.
^4.16 For even in Thessalonica you sent once and again to my need.
^4.17 Not that I seek for the gift, but I seek for the fruit that increases to your account.
^4.18 But I have all things, and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God.
^4.19 My God will supply every need of yours according to his riches in glory in Christ Jesus. "
^4.22 All the saints greet you, especially those who are of Caesars household."

^1.1 ΠΑΥΛΟΣ δοῦλος Ἰησοῦ Χριστοῦ, κλητὸς ἀπόστολος, ἀφωρισμένος εἰς εὐαγγέλιον θεοῦ, ^1.12 τοῦτο δέ ἐστιν συνπαρακληθῆναι ἐν ὑμῖν διὰ τῆς ἐν ἀλλήλοις πίστεως ὑμῶν τε καὶ ἐμοῦ. ^16.21 Ἀσπάζεται ὑμᾶς Τιμόθεος ὁ συνεργός μου, καὶ Λούκιος καὶ Ἰάσων καὶ Σωσίπατρος οἱ συγγενεῖς μου.

^1.1 Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God, "

^1.12 that is, that I with you may be encouraged in you, each of us by the others faith, both yours and mine.",
^16.21 Timothy, my fellow worker, greets you, as do Lucius, Jason, and Sosipater, my relatives.

^1.1 ΠΑΥΛΟΣ δοῦλος θεοῦ, ἀπόστολος δὲ Ἰησοῦ Χριστοῦ κατὰ πίστιν ἐκλεκτῶν θεοῦ καὶ ἐπίγνωσιν ἀληθείας τῆς κατʼ εὐσέβειαν, ^1.3 ἐφανέρωσεν δὲ καιροῖς ἰδίοις, τὸν λόγον αὐτοῦ ἐν κηρύγματι ὃ ἐπιστεύθην ἐγὼ κατʼ ἐπιταγὴν τοῦ σωτῆρος ἡμῶν θεοῦ, ^1.4 Τίτῳ γνησίῳ τέκνῳ κατὰ κοινὴν πίστιν· χάρις καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς καὶ Χριστοῦ Ἰησοῦ τοῦ σωτῆρος ἡμῶν. ^1.5 Τούτου χάριν ἀπέλειπόν σε ἐν Κρήτῃ ἵνα τὰ λείποντα ἐπιδιορθώσῃ, καὶ καταστήσῃς κατὰ πόλιν πρεσβυτέρους, ὡς ἐγώ σοι διεταξάμην, ^1.6 εἴ τίς ἐστιν ἀνέγκλητος, μιᾶς γυναικὸς ἀνήρ, τέκνα ἔχων πιστά, μὴ ἐν κατηγορίᾳ ἀσωτίας ἢ ἀνυπότακτα. ^1.7 δεῖ γὰρ τὸν ἐπίσκοπον ἀνέγκλητον εἶναι ὡς θεοῦ οἰκονόμον, μὴ αὐθάδη, μὴ ὀργίλον, μὴ πάροινον, μὴ πλήκτην, μὴ αἰσχροκερδῆ, ^1.8 ἀλλὰ φιλόξενον, φιλάγαθον, σώφρονα, δίκαιον, ὅσιον, ἐγκρατῆ, ἀντεχόμενον τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου, ^1.9 ἵνα δυνατὸς ᾖ καὶ παρακαλεῖν ἐν τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ καὶ τοὺς ἀντιλέγοντας ἐλέγχειν. ^1.10 Εἰσὶν γὰρ πολλοὶ ἀνυπότακτοι, ματαιολόγοι καὶ φρεναπάται, μάλιστα οἱ ἐκ τῆς περιτομῆς, ^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. ^2.4 ἵνα lt*gtωφρονίζωσι τὰς νέας φιλάνδρους εἶναι, φιλοτέκνους, ^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. ^2.11 Ἐπεφάνη γὰρ ἡ χάρις τοῦ θεοῦ σωτήριος πᾶσιν ἀνθρώποις παιδεύουσα ἡμᾶς, ^2.15 Ταῦτα λάλει καὶ παρακάλει καὶ ἔλεγχε μετὰ πάσης ἐπιταγῆς· μηδείς σου περιφρονείτω.

" ^1.1 Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of Gods elect, and the knowledge of the truth which is according to godliness,",
^1.3 but in his own time revealed his word in the message with which I was entrusted according to the commandment of God our Savior; ^1.4 to Titus, my true child according to a common faith: Grace, mercy, and peace from God the Father and the Lord Jesus Christ our Savior. ^1.5 I left you in Crete for this reason, that you would set in order the things that were lacking, and appoint elders in every city, as I directed you; ^1.6 if anyone is blameless, the husband of one wife, having children who believe, who are not accused of loose or unruly behavior. " ^1.7 For the overseer must be blameless, as Gods steward; not self-pleasing, not easily angered, not given to wine, not violent, not greedy for dishonest gain;", ^1.8 but given to hospitality, as a lover of good, sober-minded, fair, holy, self-controlled; ^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.
^1.10 For there are also many unruly men, vain talkers and deceivers, especially those of the circumcision, "
^1.11 whose mouths must be stopped; men who overthrow whole houses, teaching things which they ought not, for dishonest gains 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:
^2.4 that they may train the young women to love their husbands, to love their children,
^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 cant 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.
^2.11 For the grace of God has appeared, bringing salvation to all men,

^2.15 Say these things and exhort and reprove with all authority. Let no man despise you.

^3.13 Τότε παραγίνεται ὁ Ἰησοῦς ἀπὸ τῆς Γαλιλαίας ἐπὶ τὸν Ἰορδάνην πρὸς τὸν Ἰωάνην τοῦ βαπτισθῆναι ὑπʼ αὐτοῦ.

^3.13 Then Jesus came from Galilee to the Jordan to John, to be baptized by him.

" ^36.24 But this is indeed the moment for us to pass on to the wonders of our own city, to review the resources derived from the experiences of 800 years, and to show that here too in our buildings we have vanquished the world; and the frequency of this occurrence will be proved to match within a little the number of marvels that we shall describe. If we imagine the whole agglomeration of our buildings massed together and placed on one great heap, we shall see such grandeur towering above us as to make us think that some other world were being described, all concentrated in one single place. Even if we are not to include among our great achievements the Circus Maximus built by Julius Caesar, three furlongs in length and one in breadth, but with nearly three acres of buildings and seats for 250,000, should we not mention among our truly noble buildings the Basilica of Paulus, so remarkable for its columns from Phrygia, or the Forum of Augustus of revered memory or the Temple of Peace built by his Imperial Majesty the Emperor Vespasian, buildings the most beautiful the world has ever seen? Should we not mention also the roof of Agrippas Ballot office, although at Rome long before this the architect Valerius of Ostia had roofed a whole theatre for Libos games? We admire the pyramids of kings when Julius Caesar gave 100,000,000 sesterces merely for the ground on which his forum was to be built, and Clodius, who was killed by Milo, paid 14,800,000 sesterces (if references to expenditure can impress anyone now that miserliness has become an obsession) just for the house in which he lived. This amazes me for my part just as much as the mad schemes of kings; and therefore I regard the fact that Milo himself incurred debts amounting to 70,000,000 sesterces as one of the oddest manifestations of the human character. But at that time elderly men still admired the vast dimensions of the Rampart, the substructures of the Capitol and, furthermore, the city sewers, the most noteworthy achievement of all, seeing that hills were tunnelled and Rome, as we mentioned a little earlier, became a hanging city, beneath which men travelled in boats during Marcus Agrippas term as aedile after his consulship. Through the city there flow seven rivers meeting in one channel. These, rushing downwards like mountain torrents, are constrained to sweep away and remove everything in their path, and when they are thrust forward by an additional volume of rain water, they batter the bottom and sides of the sewers. Sometimes the backwash of the Tiber floods the sewers and makes its way along them upstream. Then the raging flood waters meet head on within the sewers, and even so the unyielding strength of the fabric resists the strain. In the streets above, massive blocks of stone are dragged along, and yet the tunnels do not cave in. They are pounded by falling buildings, which collapse of their own accord or are brought crashing to the ground by fire. The ground is shaken by earth tremors; but in spite of all, for 700 years from the time of Tarquinius Priscus, the channels have remained well-nigh impregnable. We should not fail to mention an occasion that is all the more worthy of record because the best-known historians have overlooked it. Tarquinius Priscus was carrying out the work using the common folk as his labourers, and it became doubtful whether the toil was to be more notable for its intensity or for its duration. Since the citizens were seeking to escape from their exhaustion by committing suicide wholesale, the king devised a strange remedy that was never contrived except on that one occasion. He crucified the bodies of all who had died by their own hands, leaving them to be gazed at by their fellow-citizens and also torn to pieces by beasts and birds of prey. Consequently, the sense of shame, which is so characteristic of the Romans as a nation and has so often restored a desperate situation on the battlefield, then too came to their aid; but this time it imposed upon them at the very moment when they blushed for their honour, since they felt ashamed while alive under the illusion that they would feel equally ashamed when dead. Tarquin is said to have made the tunnels large enough to allow the passage of a waggon fully loaded with hay.The works that we have so far mentioned amount in all to little; and before we touch upon fresh topics we will show that just one marvel by itself bears comparison with them all. Our most scrupulous authorities are agreed that in the consulship of Marcus Lepidus and Quintus Catulus as fine a house as any in Rome was that of Lepidus himself; but, I swear, within 35 years the same house was not among the first hundred. Confronted by this assessment, anyone who so wishes may count the cost of the masses of marble, the paintings, the regal budgets, the cost, in fact, of a hundred houses, each of which rivalled one that had been the finest and the most highly appreciated in its time, houses that were themselves to be surpassed by countless others right up to the present day. Fires, we may be sure, are punishments inflicted upon us for our extravagance; and even so, human nature cannot be made to understand that there are things more mortal than man himself.However, all these houses were surpassed by two. Twice have we seen the whole city girdled by imperial palaces, those of Gaius and Nero, the latters palace, to crown all, being indeed a House of Gold. Such, doubtless, were the dwellings of those who made this empire great, who went straight from plough or hearth to conquer nations and win triumphs, whose very lands occupied a smaller space than those emperors sitting-rooms! Indeed, one begins to reflect how small in comparison with those palaces were the building-sites formally granted by the state to invincible generals for their private houses. The highest distinction that these houses displayed was one accorded, for example, after his many services to Publius Valerius Publicola, the first of our consuls along with Lucius Brutus, and to his brother, who — also as consul — inflicted two crushing defeats on the Sabines. I refer to the additional decree which provided that the doors of their houses should be made to open outwards so that the portals could be flung open on to the public highway. This was the most notable mark of distinction in the houses even of men who had celebrated a triumph.I shall not allow these two birds of a feather, two Gaiuses or two Neros as you please, to enjoy unchallenged even renown such as this; and so I shall show that even their madness was outdone by the resources of a private individual, Marcus Scaurus, whose aedileship may perhaps have done more than anything to undermine morality, and whose powerful ascendancy may have been a more mischievous achievement on the part of his stepfather Sulla than the killing by proscription of so many thousands of people. As aedile he constructed the greatest of all the works ever made by man, a work that surpassed not merely those erected for a limited period but even those intended to last for ever. This was his theatre, which had a stage arranged in three storeys with 360 columns; and this, if you please, in a community that had not tolerated the presence of six columns of Hymettus marble without reviling a leading citizen. The lowest storey of the stage was of marble, and the middle one of glass (an extravagance unparalleled even in later times), while the top storey was made of gilded planks. The columns of the lowest storey were, as I have stated, each 38 feet high. The bronze statues in the spaces between the columns numbered 3000, as I mentioned earlier. As for the auditorium, it accommodated 80,000; and yet that of Pompeys theatre amply meets all requirements with seats for 40,000 even though the city is so many times larger and the population so much more numerous than it was at that time. The rest of the equipment, with dresses of cloth of gold, scene paintings and other properties was on so lavish a scale that when the surplus knick-knacks that could be put to ordinary use were taken to Scaurus villa at Tusculum and the villa itself set on fire and burnt down by the indigt servants, the loss was estimated at 30,000,000 sesterces.Thoughts of this wasteful behaviour distract our attention and force us to leave our intended course, since with this theatre they cause us to associate another, even more frenzied, fantasy in wood. Gaius Curio, who died during the Civil War while fighting on Caesars side, could not hope, in the entertainment which he provided in honour of his fathers funeral, to outstrip Scaurus in the matter of costly embellishments. For where was he to find a stepfather like Sulla or a mother like Metella, who speculated by buying up the property of the proscribed, or a father like Marcus Scaurus, who was for so long a leader in the government and acted for Marius and his cronies as their receiver of goods plundered from the provinces? Even Scaurus himself could no longer have matched his own achievement, for since he had collected his material from all parts of the world, he gained at any rate one advantage from that fire, namely that it was impossible in the future for anyone to emulate his madness. Curio, therefore, had to use his wits and devise some ingenious scheme. It is worth our while to be acquainted with his discovery, and so to be thankful for our modern code of morality and call ourselves elders and betters, reversing the usual meaning of the term. He built close to each other two very large wooden theatres, each poised and balanced on a revolving pivot. During the forenoon, a performance of a play was given in both of them and they faced in opposite directions so that the two casts should not drown each others words. Then all of a sudden the theatres revolved (and it is agreed that after the first few days they did so with some of the spectators actually remaining in their seats), their corners met, and thus Curio provided an amphitheatre in which he produced fights between gladiators, though they were less in chancery than the Roman people itself as it was whirled around by Curio. Truly, what should first astonish one in this, the inventor or the invention, the designer or the sponsor, the fact that a man dared to plan the work, or to undertake it, or to commission it? What will prove to be more amazing than anything is the madness of a people that was bold enough to take its place in such treacherous, rickety seats. Here we have the nation that has conquered the earth, that has subdued the whole world, that distributes tribes and kingdoms, that despatches its dictates to foreign peoples, that is heavens representative, so to speak, among mankind, swaying on a contraption and applauding its own danger! What a contempt for life this showed! What force now have our complaints of the lives lost at Cannae! What a disaster it could have been! When the earth yawns and cities are engulfed, whole communities grieve. Here the entire Roman people, as if on board two frail boats, was supported by a couple of pivots, and was entertained with the spectacle of its very self risking its life in the fighting arena, doomed, as it was, to perish at some moment or other if the framework were wrenched out of place. And the aim, after all, was merely to win favour for the speeches that Curio would make as tribune, so that he might continue to agitate the swaying voters, since on the speakers platform he would shrink from nothing in addressing men whom he had persuaded to submit to such treatment. For, if we must confess the truth, it was the whole Roman people that struggled for its life in the arena at the funeral games held at his fathers tomb. When the pivots of the theatres were worn and displaced he altered this ostentatious display of his. He kept to the shape of the amphitheatre, and on the final day gave athletic displays on the two stages as they stood back to back across the middle of the arena. Then suddenly the platforms were swept away on either side, and during the same day he brought on those of his gladiators who had won their earlier contests. And Curio was not a king nor an emperor nor, indeed, was he particularly rich, seeing that his only ficial asset was the feud that had arisen between the heads of state.But we must go on to describe marvels which are unsurpassed in virtue of their genuine value. Quintus Marcius Rex, having been ordered by the senate to repair the conduits of the Aqua Appia, the Anio, and the Tepula, drove underground passages through the mountains and brought to Rome a new water-supply called by his own name and completed within the period of his praetorship. Agrippa, moreover, as aedile added to these the Aqua Virgo, repaired the channels of the others and put them in order, and constructed 700 basins, not to speak of 500 fountains and 130 distribution-reservoirs, many of the latter being richly decorated. He erected on these works 300 bronze or marble statues and 400 marble pillars; and all of this he carried out in a year. He himself in the memoirs of his aedileship adds that in celebration games lasting for 59 days were held, and the bathing establishments were thrown open to the public free of charge, all 170 of them, a number which at Rome has now been infinitely increased. But all previous aqueducts have been surpassed by the most recent and very costly work inaugurated by the Emperor Gaius and completed by Claudius, inasmuch as the Curtian and Caerulean Springs, as well as the Anio Novus, were made to flow into Rome from the 40th milestone at such a high level as to supply water to all the seven hills of the city, the sum spent on the work amounting to 350,000,000 sesterces. If we take into careful consideration the abundant supplies of water in public buildings, baths, pools, open channels, private houses, gardens and country estates near the city; if we consider the distances traversed by the water before it arrives, the raising of arches, the tunnelling of mountains and the building of level routes across deep valleys, we shall readily admit that there has never been anything more remarkable in the whole world. One of the most remarkable achievements of the same emperor, Claudius, neglected, though it was, by his malicious successor, is, in my opinion at least, the channel that he dug through a mountain to drain the Fucine Lake. This, I need hardly say, entailed the expenditure of an indescribably large sum of money and the employment for many years of a horde of workers because, where earth formed the interior of the mountain, the water channel had to be cleared by lifting the spoil to the top of the shafts on hoists and everywhere else solid rock had to be cut away, and operations underground (and how vast they were!) had to be carried out in darkness, operations which only those who witnessed them can envisage and no human utterance can describe. Incidentally, I must forbear to mention the harbour works at Ostia, and likewise the roads driven through hills in cuttings, the moles that were built to separate the Tyrrhenian sea from the Lucrine Lake, and all the bridges erected at such great cost. Among the many marvels of Italy itself is one for which the accomplished natural scientist Papirius Fabianus vouches, namely that marble actually grows in its quarries; and the quarrymen, moreover, assert that the scars on the mountain sides fill up of their own accord. If this is true, there is reason to hope that there will always be marble sufficient to satisfy luxurys demands.", " ^36.25 As we pass from marble to the other remarkable varieties of stone, no one can doubt that it is the magnet that first of all comes to mind. For what is more strange than this stone? In what field has Nature displayed a more perverse wilfulness? She has given to rocks a voice which, as I have explained, echoes that of Man, or rather interrupts it as well. What is more impassive than the stiffness of stone? And yet we see that she has endowed the magnet with senses and hands. What is more recalcitrant than the hardness of iron? We see that she has bestowed on it feet and instincts. For iron is attracted by the magnet, and the substance that vanquishes all other things rushes into a kind of vacuum and, as it approaches the magnet, it leaps towards it and is held by it and clasped in its embrace. And so the magnet is called by the Greeks by another name, the iron stone, and by some of them the stone of Heracles. According to Nicander, it was called magnes from the name of its discover, who found it on Mount Ida. Incidentally, it is to be found in many places, including Spain. However, the story goes that Magnes discovered the stone when the nails of his sandals and the tip of his staff stuck to it as he was pasturing his herds. Sotacus describes five kinds of magnet: an Ethiopian; another from Magnesia, which borders on Macedonia and is on the travellers right as he makes for Iolcus from Boebe; a third from Hyettus in Boeotia; a fourth from the neighbourhood of Alexandria in the Troad; and a fifth from Magnesia in Asia Minor. The most important distinction is between the male and female varieties, while the next lies in their colour. Those found in the Magnesia that is close to Macedonia are red and black, whereas the Boeotian have more red than black in them. Those found in the Troad are black and female, and therefore exert no force, while the most worthless kind is that of Magnesia in Asia Minor, which is white, has no power of attracting iron and resembles pumice. It has been ascertained that, the bluer a magnet is, the better it is. The palm goes to the Ethiopian variety, which in the market is worth its weight in silver. It is found in the sandy district of Ethiopia known as Zmiris. There, too, is found the haematite magnet, which is blood-red in colour and, when ground, produces not only blood-red but also saffron-yellow powder. But haematite has not the same property of attracting iron as the magnet. The test of an Ethiopian magnet is its ability to attract another magnet to itself. All magnets, incidentally, are useful for making up eye-salves if each is used in its correct quantity, and are particularly effective in stopping acute watering of the eyes. They also cure burns when ground and calcined. Also in Ethiopia and at no great distance is another mountain, (the ore from) which on the contrary repels and rejects all iron. Both of these properties have already been discussed by me on several occasions.",
^36.32 Geodes receive their name in token of their earthy character, since earth is enclosed within them. They are of great use as ingredients of eye-salves and also in treating affections of the breasts and testicles.

^18.4 σάμιοι δὲ τὰ παρʼ αὐτοῖς Ἡραῖα Λυσάνδρεια καλεῖν ἐψηφίσαντο. τῶν δὲ ποιητῶν Χοιρίλον μὲν ἀεὶ περὶ αὑτὸν εἶχεν ὡς κοσμήσοντα τὰς πράξεις διὰ ποιητικῆς, Ἀντιλόχῳ δὲ ποιήσαντι μετρίους τινὰς εἰς αὐτὸν στίχους ἡσθεὶς ἔδωκε πλήσας ἀργυρίου τὸν πῖλον. Ἀντιμάχου δὲ τοῦ Κολοφωνίου καὶ Νικηράτου τινὸς Ἡρακλεώτου ποιήμασι Λυσάνδρεια διαγωνισαμένων ἐπʼ αὐτοῦ τὸν Νικήρατον ἐστεφάνωσεν, ὁ δὲ Ἀντίμαχος ἀχθεσθεὶς ἠφάνισε τὸ ποίημα.

^18.4 The Samians, too, voted that their festival of Hera should be called Lysandreia. And the poet Choerilus was always kept in his retinue, to adorn his achievements with verse; while with Antilochus, who composed some verses in his honour, he was so pleased that he filled his cap with silver and gave it to him. And when Antimachus of Colophon and a certain Niceratus of Heracleia competed one another at the Lysandreia in poems celebrating his achievements, he awarded the crown to Niceratus, and Antimachus, in vexation, suppressed his poem.

3υαε δομινυμ Some MSS. of L read deum instead of dominum. σολαξ τυνξ ξογνοϝεραντ; νος αυτεμ νονδυμ ξογνοϝεραμυς. 3υι Cf. Phil. 4, 15 εστις ιν πρινξιπιο επιστυλαε ειυς. δε ϝοβις ετενιμ II Thess. 1, 4 γλοριατυρ ιν ομνιβυς εξξλεσιις, 3υιβυς λαβοραϝιτ βεατυς παυλυς, <εγο αυτεμ νιηιλ ταλε σενσι ιν ϝοβις ϝελ αυδιϝι, ιν

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^4.83 The origin of this god has not yet been generally treated by our authors: the Egyptian priests tell the following story, that when King Ptolemy, the first of the Macedonians to put the power of Egypt on a firm foundation, was giving the new city of Alexandria walls, temples, and religious rites, there appeared to him in his sleep a vision of a young man of extraordinary beauty and of more than human stature, who warned him to send his most faithful friends to Pontus and bring his statue hither; the vision said that this act would be a happy thing for the kingdom and that the city that received the god would be great and famous: after these words the youth seemed to be carried to heaven in a blaze of fire. Ptolemy, moved by this miraculous omen, disclosed this nocturnal vision to the Egyptian priests, whose business it is to interpret such things. When they proved to know little of Pontus and foreign countries, he questioned Timotheus, an Athenian of the clan of the Eumolpidae, whom he had called from Eleusis to preside over the sacred rites, and asked him what this religion was and what the divinity meant. Timotheus learned by questioning men who had travelled to Pontus that there was a city there called Sinope, and that not far from it there was a temple of Jupiter Dis, long famous among the natives: for there sits beside the god a female figure which most call Proserpina. But Ptolemy, although prone to superstitious fears after the nature of kings, when he once more felt secure, being more eager for pleasures than religious rites, began gradually to neglect the matter and to turn his attention to other things, until the same vision, now more terrible and insistent, threatened ruin upon the king himself and his kingdom unless his orders were carried out. Then Ptolemy directed that ambassadors and gifts should be despatched to King Scydrothemis âx80x94 he ruled over the people of Sinope at that time âx80x94 and when the embassy was about to sail he instructed them to visit Pythian Apollo. The ambassadors found the sea favourable; and the answer of the oracle was not uncertain: Apollo bade them go on and bring back the image of his father, but leave that of his sister.

^1.3.2 πλησίον δὲ τῆς στοᾶς Κόνων ἕστηκε καὶ Τιμόθεος υἱὸς Κόνωνος καὶ βασιλεὺς Κυπρίων Εὐαγόρας, ὃς καὶ τὰς τριήρεις τὰς Φοινίσσας ἔπραξε παρὰ βασιλέως Ἀρταξέρξου δοθῆναι Κόνωνι· ἔπραξε δὲ ὡς Ἀθηναῖος καὶ τὸ ἀνέκαθεν ἐκ Σαλαμῖνος, ἐπεὶ καὶ γενεαλογῶν ἐς προγόνους ἀνέβαινε Τεῦκρον καὶ Κινύρου θυγατέρα. ἐνταῦθα ἕστηκε Ζεὺς ὀνομαζόμενος Ἐλευθέριος καὶ βασιλεὺς Ἀδριανός, ἐς ἄλλους τε ὧν ἦρχεν εὐεργεσίας καὶ ἐς τὴν πόλιν μάλιστα ἀποδειξάμενος τὴν Ἀθηναίων. ^1.24.3 πολλὰ δʼ ἄν τις ἐθέλων εἰκάζοι. λέλεκται δέ μοι καὶ πρότερον ὡς Ἀθηναίοις περισσότερόν τι ἢ τοῖς ἄλλοις ἐς τὰ θεῖά ἐστι σπουδῆς· πρῶτοι μὲν γὰρ Ἀθηνᾶν ἐπωνόμασαν Ἐργάνην, πρῶτοι δʼ ἀκώλους Ἑρμᾶς ἀνέθεσαν, ὁμοῦ δέ σφισιν ἐν τῷ ναῷ †σπουδαίων δαίμων ἐστίν. ὅστις δὲ τὰ σὺν τέχνῃ πεποιημένα ἐπίπροσθε τίθεται τῶν ἐς ἀρχαιότητα ἡκόντων, καὶ τάδε ἔστιν οἱ θεάσασθαι. κράνος ἐστὶν ἐπικείμενος ἀνὴρ Κλεοίτου, καί οἱ τοὺς ὄνυχας ἀργυροῦς ἐνεποίησεν ὁ Κλεοίτας· ἔστι δὲ καὶ Γῆς ἄγαλμα ἱκετευούσης ὗσαί οἱ τὸν Δία, εἴτε αὐτοῖς ὄμβρου δεῆσαν Ἀθηναίοις εἴτε καὶ τοῖς πᾶσιν Ἕλλησι συμβὰς αὐχμός. ἐνταῦθα καὶ Τιμόθεος ὁ Κόνωνος καὶ αὐτὸς κεῖται Κόνων· Πρόκνην δὲ τὰ ἐς τὸν παῖδα βεβουλευμένην αὐτήν τε καὶ τὸν Ἴτυν ἀνέθηκεν Ἀλκαμένης. πεποίηται δὲ καὶ τὸ φυτὸν τῆς ἐλαίας Ἀθηνᾶ καὶ κῦμα ἀναφαίνων Ποσειδῶν·

^1.3.2 Near the portico stand Conon, Timotheus his son and Evagoras Evagoras was a king of Salamis in Cyprus, who reigned from about 410 to 374 B.C. He favoured the Athenians, and helped Conon to defeat the Spartan fleet off Cnidus in 394 B.C. King of Cyprus, who caused the Phoenician men-of-war to be given to Conon by King Artaxerxes. This he did as an Athenian whose ancestry connected him with Salamis, for he traced his pedigree back to Teucer and the daughter of Cinyras. Here stands Zeus, called Zeus of Freedom, and the Emperor Hadrian, a benefactor to all his subjects and especially to the city of the Athenians.
^1.24.3 I have already stated that the Athenians are far more devoted to religion than other men. They were the first to surname Athena Ergane (Worker); they were the first to set up limbless Hermae, and the temple of their goddess is shared by the Spirit of Good men. Those who prefer artistic workmanship to mere antiquity may look at the following: a man wearing a helmet, by Cleoetas, whose nails the artist has made of silver, and an image of Earth beseeching Zeus to rain upon her; perhaps the Athenians them selves needed showers, or may be all the Greeks had been plagued with a drought. There also are set up Timotheus the son of Conon and Conon himself; Procne too, who has already made up her mind about the boy, and Itys as well—a group dedicated by Alcamenes. Athena is represented displaying the olive plant, and Poseidon the wave,

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\r\nIdem aa. Curtio praefecto praetorio.\r\nOmnia, quae in donatistas, qui et montenses vocantur, manichaeos sive priscillianistas vel in gentiles a nobis generalium legum auctoritate decreta sunt, non solum manere decernimus, verum in executionem plenissimam effectumque deduci, ita ut aedificia quoque vel horum vel caelicolarum etiam, qui nescio cuius dogmatis novi conventus habent, ecclesiis vindicentur. Poena vero lege proposita veluti convictos tenere debebit eos, qui donatistas se confessi fuerint vel catholicorum communionem refugerint scaevae religionis obtentu, quamvis christianos esse se simulent. Et cetera.\r\nDat. XVII kal. dec. Romae Basso et Philippo conss. (408 407 nov. 15).

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^3.187 Again, in the Metroön you may see the reward that you gave to the band from Phyle , who brought the people back from exile. For Archinus of Coele, one of the men who brought back the people, was the author of the resolution. He moved, first, to give them for sacrifice and dedicatory offerings a thousand drachmas, less than ten drachmas per man; then that they be crowned each with a crown of olive (not of gold, for then the crown of olive was prized, but today even a crown of gold is held in disdain). And not even this will he allow to be done carelessly, but only after careful examination by the Senate, to determine who of them actually stood siege at Phyle when the Lacedaemonians and the Thirty made their attack, not those who deserted their post—as at Chaeroneia—in the face of the advancing enemy. As proof of what I say, the clerk shall read the resolution to you. Resolution as to the Reward of the Band from Phyle, ^3.188 Now over against this read the resolution which Ctesiphon has proposed for Demosthenes, the man who is responsible for our greatest disasters. Resolution By this resolution the reward of those who restored the democracy is annulled. If this resolution is good, the other was bad. If they were worthily honored, this man is unworthy of the crown that is proposed. ^3.189 And yet I am told that he intends to say that I am unfair in holding up his deeds for comparison with those of our fathers. For he will say that Philammon the boxer was crowned at Olympia , not as having defeated Glaucus, that famous man of ancient days, but because he beat the antagonists of his own time; as though you did not know that in the case of boxers the contest is of one man against another, but for those who claim a crown, the standard is virtue itself; since it is for this that they are crowned. For the herald must not lie when he makes his proclamation in the theater before the Greeks. Do not, then, recount to us how you have been a better citizen than Pataecion, but first attain unto nobility of character, and then call on the people for their grateful acknowledgment. ^3.190 But lest I lead you away from the subject, the clerk shall read to you the epigram that is inscribed in honor of the band from Phyle, who restored the democracy. Epigram “These men, noble of heart, hath the ancient Athenian people Crowned with an olive crown. First were they to oppose Tyrants who knew not the laws, whose rule was the rule of injustice. Danger they met unafraid, pledging their lives to the cause.” unknown,
^3.243 Or is the man whom you have moved to crown so obscure a man as not to be known by those whom he has served, unless some one shall help you to describe him? Pray ask the jury whether they knew Chabrias and Iphicrates and Timotheus, and inquire why they gave them those rewards and set up their statues. All will answer with one voice, that they honored Chabrias for the battle of Naxos , and Iphicrates because he destroyed a regiment of the Lacedaemonians, and Timotheus because of his voyage to Corcyra , and other men, each because of many a glorious deed in war.