| 1. Septuagint, Tobit, 7.23, 14.46 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •valentinians Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 47 |
| 2. Septuagint, Psalms, 33.6 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •valentinus, valentinianism Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 206 |
| 3. Septuagint, Genesis, None (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •valentinus, valentinians Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 73, 92 |
4. Hebrew Bible, Proverbs, 1.7, 3.18, 8.22-8.25, 8.35, 9.15, 10.12, 10.17, 11.1, 16.31, 21.22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •valentinians •valentinians, notion of faith •valentinus, valentinians •valentinians, doctrine of •valentinian the catholic Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 288, 289, 492, 501, 502, 559, 560; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 137; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 179; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 295| 1.7. "יִרְאַת יְהוָה רֵאשִׁית דָּעַת חָכְמָה וּמוּסָר אֱוִילִים בָּזוּ׃", 3.18. "עֵץ־חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר׃", 8.22. "יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃", 8.23. "מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃", 8.24. "בְּאֵין־תְּהֹמוֹת חוֹלָלְתִּי בְּאֵין מַעְיָנוֹת נִכְבַּדֵּי־מָיִם׃", 8.25. "בְּטֶרֶם הָרִים הָטְבָּעוּ לִפְנֵי גְבָעוֹת חוֹלָלְתִּי׃", 8.35. "כִּי מֹצְאִי מצאי [מָצָא] חַיִּים וַיָּפֶק רָצוֹן מֵיְהוָה׃", 9.15. "לִקְרֹא לְעֹבְרֵי־דָרֶךְ הַמְיַשְּׁרִים אֹרְחוֹתָם׃", 10.12. "שִׂנְאָה תְּעוֹרֵר מְדָנִים וְעַל כָּל־פְּשָׁעִים תְּכַסֶּה אַהֲבָה׃", 10.17. "אֹרַח לְחַיִּים שׁוֹמֵר מוּסָר וְעוֹזֵב תּוֹכַחַת מַתְעֶה׃", 11.1. "מֹאזְנֵי מִרְמָה תּוֹעֲבַת יְהוָה וְאֶבֶן שְׁלֵמָה רְצוֹנוֹ׃", 11.1. "בְּטוּב צַדִּיקִים תַּעֲלֹץ קִרְיָה וּבַאֲבֹד רְשָׁעִים רִנָּה׃", 16.31. "עֲטֶרֶת תִּפְאֶרֶת שֵׂיבָה בְּדֶרֶךְ צְדָקָה תִּמָּצֵא׃", 21.22. "עִיר גִּבֹּרִים עָלָה חָכָם וַיֹּרֶד עֹז מִבְטֶחָה׃", | 1.7. "The fear of the LORD is the beginning of knowledge; But the foolish despise wisdom and discipline.", 3.18. "She is a tree of life to them that lay hold upon her, And happy is every one that holdest her fast.", 8.22. "The LORD made me as the beginning of His way, The first of His works of old.", 8.23. "I was set up from everlasting, from the beginning, Or ever the earth was.", 8.24. "When there were no depths, I was brought forth; When there were no fountains abounding with water.", 8.25. "Before the mountains were settled, Before the hills was I brought forth;", 8.35. "For whoso findeth me findeth life, And obtaineth favour of the LORD.", 9.15. "To call to them that pass by, Who go right on their ways:", 10.12. "Hatred stirreth up strifes; but love covereth all transgressions.", 10.17. "He is in the way of life that heedeth instruction; But he that forsaketh reproof erreth.", 11.1. "A false balance is an abomination to the LORD; But a perfect weight is His delight.", 16.31. "The hoary head is a crown of glory, It is found in the way of righteousness.", 21.22. "A wise man scaleth the city of the mighty, And bringeth down the stronghold wherein it trusteth.", |
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| 5. Hebrew Bible, Exodus, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 28, 29 |
6. Hebrew Bible, Genesis, 1.1, 1.3, 1.26-1.27, 2.7, 2.16-2.20, 3.1, 3.8, 3.16, 3.19-3.24, 4.1, 4.7, 4.25, 5.1-5.3, 5.24, 6.1-6.4, 6.14, 9.24-9.27, 10.32, 11.1-11.9, 12.8, 13.4, 14.14, 15.5, 15.8, 17.23, 18.8, 18.22, 23.4, 24.17, 28.21, 30.11, 37.26-37.27, 38.18, 49.8-49.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 80, 206, 207, 306, 307, 339, 340, 341, 363, 365, 456, 492, 496, 543; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 212, 344, 395, 404; Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 37, 42, 55, 56; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 12, 52, 57, 110, 114, 125; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 113, 114, 116, 130, 143; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 28; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 340; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 168; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 73, 108, 137, 142, 147, 165, 167, 175, 250; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 114, 118, 273; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 15; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 31; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 158; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 20, 29| 1.1. "וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃", 1.1. "בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃", 1.3. "וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃", 1.3. "וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃", 1.26. "וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃", 1.27. "וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃", 2.7. "וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃", 2.16. "וַיְצַו יְהוָה אֱלֹהִים עַל־הָאָדָם לֵאמֹר מִכֹּל עֵץ־הַגָּן אָכֹל תֹּאכֵל׃", 2.17. "וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת׃", 2.18. "וַיֹּאמֶר יְהוָה אֱלֹהִים לֹא־טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ אֶעֱשֶׂהּ־לּוֹ עֵזֶר כְּנֶגְדּוֹ׃", 2.19. "וַיִּצֶר יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־חַיַּת הַשָּׂדֶה וְאֵת כָּל־עוֹף הַשָּׁמַיִם וַיָּבֵא אֶל־הָאָדָם לִרְאוֹת מַה־יִּקְרָא־לוֹ וְכֹל אֲשֶׁר יִקְרָא־לוֹ הָאָדָם נֶפֶשׁ חַיָּה הוּא שְׁמוֹ׃", 3.1. "וַיֹּאמֶר אֶת־קֹלְךָ שָׁמַעְתִּי בַּגָּן וָאִירָא כִּי־עֵירֹם אָנֹכִי וָאֵחָבֵא׃", 3.1. "וְהַנָּחָשׁ הָיָה עָרוּם מִכֹּל חַיַּת הַשָּׂדֶה אֲשֶׁר עָשָׂה יְהוָה אֱלֹהִים וַיֹּאמֶר אֶל־הָאִשָּׁה אַף כִּי־אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִכֹּל עֵץ הַגָּן׃", 3.8. "וַיִּשְׁמְעוּ אֶת־קוֹל יְהוָה אֱלֹהִים מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיּוֹם וַיִּתְחַבֵּא הָאָדָם וְאִשְׁתּוֹ מִפְּנֵי יְהוָה אֱלֹהִים בְּתוֹךְ עֵץ הַגָּן׃", 3.16. "אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃", 3.19. "בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃", 3.21. "וַיַּעַשׂ יְהוָה אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּשֵׁם׃", 3.22. "וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃", 3.23. "וַיְשַׁלְּחֵהוּ יְהוָה אֱלֹהִים מִגַּן־עֵדֶן לַעֲבֹד אֶת־הָאֲדָמָה אֲשֶׁר לֻקַּח מִשָּׁם׃", 3.24. "וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃", 4.1. "וַיֹּאמֶר מֶה עָשִׂיתָ קוֹל דְּמֵי אָחִיךָ צֹעֲקִים אֵלַי מִן־הָאֲדָמָה׃", 4.1. "וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת־יְהוָה׃", 4.7. "הֲלוֹא אִם־תֵּיטִיב שְׂאֵת וְאִם לֹא תֵיטִיב לַפֶּתַח חַטָּאת רֹבֵץ וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה תִּמְשָׁל־בּוֹ׃", 4.25. "וַיֵּדַע אָדָם עוֹד אֶת־אִשְׁתּוֹ וַתֵּלֶד בֵּן וַתִּקְרָא אֶת־שְׁמוֹ שֵׁת כִּי שָׁת־לִי אֱלֹהִים זֶרַע אַחֵר תַּחַת הֶבֶל כִּי הֲרָגוֹ קָיִן׃", 5.1. "זֶה סֵפֶר תּוֹלְדֹת אָדָם בְּיוֹם בְּרֹא אֱלֹהִים אָדָם בִּדְמוּת אֱלֹהִים עָשָׂה אֹתוֹ׃", 5.1. "וַיְחִי אֱנוֹשׁ אַחֲרֵי הוֹלִידוֹ אֶת־קֵינָן חֲמֵשׁ עֶשְׂרֵה שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃", 5.2. "וַיִּהְיוּ כָּל־יְמֵי־יֶרֶד שְׁתַּיִם וְשִׁשִּׁים שָׁנָה וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃", 5.2. "זָכָר וּנְקֵבָה בְּרָאָם וַיְבָרֶךְ אֹתָם וַיִּקְרָא אֶת־שְׁמָם אָדָם בְּיוֹם הִבָּרְאָם׃", 5.3. "וַיְחִי אָדָם שְׁלֹשִׁים וּמְאַת שָׁנָה וַיּוֹלֶד בִּדְמוּתוֹ כְּצַלְמוֹ וַיִּקְרָא אֶת־שְׁמוֹ שֵׁת׃", 5.3. "וַיְחִי־לֶמֶךְ אַחֲרֵי הוֹלִידוֹ אֶת־נֹחַ חָמֵשׁ וְתִשְׁעִים שָׁנָה וַחֲמֵשׁ מֵאֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃", 5.24. "וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃", 6.1. "וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃", 6.1. "וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃", 6.2. "וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃", 6.2. "מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃", 6.3. "וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃", 6.4. "הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃", 6.14. "עֲשֵׂה לְךָ תֵּבַת עֲצֵי־גֹפֶר קִנִּים תַּעֲשֶׂה אֶת־הַתֵּבָה וְכָפַרְתָּ אֹתָהּ מִבַּיִת וּמִחוּץ בַּכֹּפֶר׃", 9.24. "וַיִּיקֶץ נֹחַ מִיֵּינוֹ וַיֵּדַע אֵת אֲשֶׁר־עָשָׂה־לוֹ בְּנוֹ הַקָּטָן׃", 9.25. "וַיֹּאמֶר אָרוּר כְּנָעַן עֶבֶד עֲבָדִים יִהְיֶה לְאֶחָיו׃", 9.26. "וַיֹּאמֶר בָּרוּךְ יְהֹוָה אֱלֹהֵי שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ׃", 9.27. "יַפְתְּ אֱלֹהִים לְיֶפֶת וְיִשְׁכֹּן בְּאָהֳלֵי־שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ׃", 10.32. "אֵלֶּה מִשְׁפְּחֹת בְּנֵי־נֹחַ לְתוֹלְדֹתָם בְּגוֹיֵהֶם וּמֵאֵלֶּה נִפְרְדוּ הַגּוֹיִם בָּאָרֶץ אַחַר הַמַּבּוּל׃", 11.1. "וַיְהִי כָל־הָאָרֶץ שָׂפָה אֶחָת וּדְבָרִים אֲחָדִים׃", 11.1. "אֵלֶּה תּוֹלְדֹת שֵׁם שֵׁם בֶּן־מְאַת שָׁנָה וַיּוֹלֶד אֶת־אַרְפַּכְשָׁד שְׁנָתַיִם אַחַר הַמַּבּוּל׃", 11.2. "וַיְחִי רְעוּ שְׁתַּיִם וּשְׁלֹשִׁים שָׁנָה וַיּוֹלֶד אֶת־שְׂרוּג׃", 11.2. "וַיְהִי בְּנָסְעָם מִקֶּדֶם וַיִּמְצְאוּ בִקְעָה בְּאֶרֶץ שִׁנְעָר וַיֵּשְׁבוּ שָׁם׃", 11.3. "וַיֹּאמְרוּ אִישׁ אֶל־רֵעֵהוּ הָבָה נִלְבְּנָה לְבֵנִים וְנִשְׂרְפָה לִשְׂרֵפָה וַתְּהִי לָהֶם הַלְּבֵנָה לְאָבֶן וְהַחֵמָר הָיָה לָהֶם לַחֹמֶר׃", 11.3. "וַתְּהִי שָׂרַי עֲקָרָה אֵין לָהּ וָלָד׃", 11.4. "וַיֹּאמְרוּ הָבָה נִבְנֶה־לָּנוּ עִיר וּמִגְדָּל וְרֹאשׁוֹ בַשָּׁמַיִם וְנַעֲשֶׂה־לָּנוּ שֵׁם פֶּן־נָפוּץ עַל־פְּנֵי כָל־הָאָרֶץ׃", 11.5. "וַיֵּרֶד יְהוָה לִרְאֹת אֶת־הָעִיר וְאֶת־הַמִּגְדָּל אֲשֶׁר בָּנוּ בְּנֵי הָאָדָם׃", 11.6. "וַיֹּאמֶר יְהוָה הֵן עַם אֶחָד וְשָׂפָה אַחַת לְכֻלָּם וְזֶה הַחִלָּם לַעֲשׂוֹת וְעַתָּה לֹא־יִבָּצֵר מֵהֶם כֹּל אֲשֶׁר יָזְמוּ לַעֲשׂוֹת׃", 11.7. "הָבָה נֵרְדָה וְנָבְלָה שָׁם שְׂפָתָם אֲשֶׁר לֹא יִשְׁמְעוּ אִישׁ שְׂפַת רֵעֵהוּ׃", 11.8. "וַיָּפֶץ יְהוָה אֹתָם מִשָּׁם עַל־פְּנֵי כָל־הָאָרֶץ וַיַּחְדְּלוּ לִבְנֹת הָעִיר׃", 11.9. "עַל־כֵּן קָרָא שְׁמָהּ בָּבֶל כִּי־שָׁם בָּלַל יְהוָה שְׂפַת כָּל־הָאָרֶץ וּמִשָּׁם הֱפִיצָם יְהוָה עַל־פְּנֵי כָּל־הָאָרֶץ׃", 12.8. "וַיַּעְתֵּק מִשָּׁם הָהָרָה מִקֶּדֶם לְבֵית־אֵל וַיֵּט אָהֳלֹה בֵּית־אֵל מִיָּם וְהָעַי מִקֶּדֶם וַיִּבֶן־שָׁם מִזְבֵּחַ לַיהוָה וַיִּקְרָא בְּשֵׁם יְהוָה׃", 13.4. "אֶל־מְקוֹם הַמִּזְבֵּחַ אֲשֶׁר־עָשָׂה שָׁם בָּרִאשֹׁנָה וַיִּקְרָא שָׁם אַבְרָם בְּשֵׁם יְהוָה׃", 14.14. "וַיִּשְׁמַע אַבְרָם כִּי נִשְׁבָּה אָחִיו וַיָּרֶק אֶת־חֲנִיכָיו יְלִידֵי בֵיתוֹ שְׁמֹנָה עָשָׂר וּשְׁלֹשׁ מֵאוֹת וַיִּרְדֹּף עַד־דָּן׃", 15.5. "וַיּוֹצֵא אֹתוֹ הַחוּצָה וַיֹּאמֶר הַבֶּט־נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים אִם־תּוּכַל לִסְפֹּר אֹתָם וַיֹּאמֶר לוֹ כֹּה יִהְיֶה זַרְעֶךָ׃", 15.8. "וַיֹּאמַר אֲדֹנָי יֱהוִה בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה׃", 17.23. "וַיִּקַּח אַבְרָהָם אֶת־יִשְׁמָעֵאל בְּנוֹ וְאֵת כָּל־יְלִידֵי בֵיתוֹ וְאֵת כָּל־מִקְנַת כַּסְפּוֹ כָּל־זָכָר בְּאַנְשֵׁי בֵּית אַבְרָהָם וַיָּמָל אֶת־בְּשַׂר עָרְלָתָם בְּעֶצֶם הַיּוֹם הַזֶּה כַּאֲשֶׁר דִּבֶּר אִתּוֹ אֱלֹהִים׃", 18.8. "וַיִּקַּח חֶמְאָה וְחָלָב וּבֶן־הַבָּקָר אֲשֶׁר עָשָׂה וַיִּתֵּן לִפְנֵיהֶם וְהוּא־עֹמֵד עֲלֵיהֶם תַּחַת הָעֵץ וַיֹּאכֵלוּ׃", 18.22. "וַיִּפְנוּ מִשָּׁם הָאֲנָשִׁים וַיֵּלְכוּ סְדֹמָה וְאַבְרָהָם עוֹדֶנּוּ עֹמֵד לִפְנֵי יְהוָה׃", 23.4. "גֵּר־וְתוֹשָׁב אָנֹכִי עִמָּכֶם תְּנוּ לִי אֲחֻזַּת־קֶבֶר עִמָּכֶם וְאֶקְבְּרָה מֵתִי מִלְּפָנָי׃", 24.17. "וַיָּרָץ הָעֶבֶד לִקְרָאתָהּ וַיֹּאמֶר הַגְמִיאִינִי נָא מְעַט־מַיִם מִכַּדֵּךְ׃", 28.21. "וְשַׁבְתִּי בְשָׁלוֹם אֶל־בֵּית אָבִי וְהָיָה יְהוָה לִי לֵאלֹהִים׃", 30.11. "וַתֹּאמֶר לֵאָה בגד [בָּא] [גָד] וַתִּקְרָא אֶת־שְׁמוֹ גָּד׃", 37.26. "וַיֹּאמֶר יְהוּדָה אֶל־אֶחָיו מַה־בֶּצַע כִּי נַהֲרֹג אֶת־אָחִינוּ וְכִסִּינוּ אֶת־דָּמוֹ׃", 37.27. "לְכוּ וְנִמְכְּרֶנּוּ לַיִּשְׁמְעֵאלִים וְיָדֵנוּ אַל־תְּהִי־בוֹ כִּי־אָחִינוּ בְשָׂרֵנוּ הוּא וַיִּשְׁמְעוּ אֶחָיו׃", 38.18. "וַיֹּאמֶר מָה הָעֵרָבוֹן אֲשֶׁר אֶתֶּן־לָּךְ וַתֹּאמֶר חֹתָמְךָ וּפְתִילֶךָ וּמַטְּךָ אֲשֶׁר בְּיָדֶךָ וַיִּתֶּן־לָּהּ וַיָּבֹא אֵלֶיהָ וַתַּהַר לוֹ׃", 49.8. "יְהוּדָה אַתָּה יוֹדוּךָ אַחֶיךָ יָדְךָ בְּעֹרֶף אֹיְבֶיךָ יִשְׁתַּחֲוּוּ לְךָ בְּנֵי אָבִיךָ׃", 49.9. "גּוּר אַרְיֵה יְהוּדָה מִטֶּרֶף בְּנִי עָלִיתָ כָּרַע רָבַץ כְּאַרְיֵה וּכְלָבִיא מִי יְקִימֶנּוּ׃", | 1.1. "In the beginning God created the heaven and the earth.", 1.3. "And God said: ‘Let there be light.’ And there was light.", 1.26. "And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’", 1.27. "And God created man in His own image, in the image of God created He him; male and female created He them.", 2.7. "Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.", 2.16. "And the LORD God commanded the man, saying: ‘of every tree of the garden thou mayest freely eat;", 2.17. "but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’", 2.18. "And the LORD God said: ‘It is not good that the man should be alone; I will make him a help meet for him.’", 2.19. "And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto the man to see what he would call them; and whatsoever the man would call every living creature, that was to be the name thereof.", 2.20. "And the man gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found a help meet for him.", 3.1. "Now the serpent was more subtle than any beast of the field which the LORD God had made. And he said unto the woman: ‘Yea, hath God said: Ye shall not eat of any tree of the garden?’", 3.8. "And they heard the voice of the LORD God walking in the garden toward the cool of the day; and the man and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.", 3.16. "Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’", 3.19. "In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’", 3.20. "And the man called his wife’s name Eve; because she was the mother of all living.", 3.21. "And the LORD God made for Adam and for his wife garments of skins, and clothed them.", 3.22. "And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’", 3.23. "Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken.", 3.24. "So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life.", 4.1. "And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have agotten a man with the help of the LORD.’", 4.7. "If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door; and unto thee is its desire, but thou mayest rule over it.’", 4.25. "And Adam knew his wife again; and she bore a son, and called his name Seth: ‘for God hath appointed me another seed instead of Abel; for Cain slew him.’", 5.1. "This is the book of the generations of Adam. In the day that God created man, in the likeness of God made He him;", 5.2. "male and female created He them, and blessed them, and called their name Adam, in the day when they were created.", 5.3. "And Adam lived a hundred and thirty years, and begot a son in his own likeness, after his image; and called his name Seth.", 5.24. "And Enoch walked with God, and he was not; for God took him.", 6.1. "And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,", 6.2. "that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose.", 6.3. "And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’", 6.4. "The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.", 6.14. "Make thee an ark of gopher wood; with rooms shalt thou make the ark, and shalt pitch it within and without with pitch.", 9.24. "And Noah awoke from his wine, and knew what his youngest son had done unto him.", 9.25. "And he said: Cursed be Canaan; a servant of servants shall he be unto his brethren.", 9.26. "And he said: Blessed be the LORD, the God of Shem; And let Canaan be their servant.", 9.27. "God enlarge Japheth, and he shall dwell in the tents of Shem; And let Canaan be their servant.", 10.32. "These are the families of the sons of Noah, after their generations, in their nations; and of these were the nations divided in the earth after the flood.", 11.1. "And the whole earth was of one language and of one speech.", 11.2. "And it came to pass, as they journeyed east, that they found a plain in the land of Shinar; and they dwelt there.", 11.3. "And they said one to another: ‘Come, let us make brick, and burn them thoroughly.’ And they had brick for stone, and slime had they for mortar.", 11.4. "And they said: ‘Come, let us build us a city, and a tower, with its top in heaven, and let us make us a name; lest we be scattered abroad upon the face of the whole earth.’", 11.5. "And the LORD came down to see the city and the tower, which the children of men builded.", 11.6. "And the LORD said: ‘Behold, they are one people, and they have all one language; and this is what they begin to do; and now nothing will be withholden from them, which they purpose to do.", 11.7. "Come, let us go down, and there confound their language, that they may not understand one another’s speech.’", 11.8. "So the LORD scattered them abroad from thence upon the face of all the earth; and they left off to build the city.", 11.9. "Therefore was the name of it called Babel; because the LORD did there aconfound the language of all the earth; and from thence did the LORD scatter them abroad upon the face of all the earth.", 12.8. "And he removed from thence unto the mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Ai on the east; and he builded there an altar unto the LORD, and called upon the name of the LORD.", 13.4. "unto the place of the altar, which he had made there at the first; and Abram called there on the name of the LORD.", 14.14. "And when Abram heard that his brother was taken captive, he led forth his trained men, born in his house, three hundred and eighteen, and pursued as far as Dan.", 15.5. "And He brought him forth abroad, and said: ‘Look now toward heaven, and count the stars, if thou be able to count them’; and He said unto him: ‘So shall thy seed be.’", 15.8. "And he said: ‘O Lord GOD, whereby shall I know that I shall inherit it?’", 17.23. "And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham’s house, and circumcised the flesh of their foreskin in the selfsame day, as God had said unto him.", 18.8. "And he took curd, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat.", 18.22. "And the men turned from thence, and went toward Sodom; but Abraham stood yet before the LORD.", 23.4. "’I am a stranger and a sojourner with you: give me a possession of a burying-place with you, that I may bury my dead out of my sight.’", 24.17. "And the servant ran to meet her, and said: ‘Give me to drink, I pray thee, a little water of thy pitcher.’", 28.21. "so that I come back to my father’s house in peace, then shall the LORD be my God,", 30.11. "And Leah said: ‘Fortune is come! ’ And she called his name Gad.", 37.26. "And Judah said unto his brethren: ‘What profit is it if we slay our brother and conceal his blood?", 37.27. "Come, and let us sell him to the Ishmaelites, and let not our hand be upon him; for he is our brother, our flesh.’ And his brethren hearkened unto him.", 38.18. "And he said: ‘What pledge shall I give thee?’ And she said: ‘Thy signet and thy cord, and thy staff that is in thy hand.’ And he gave them to her, and came in unto her, and she conceived by him.", 49.8. "Judah, thee shall thy brethren praise; Thy hand shall be on the neck of thine enemies; Thy father’s sons shall bow down before thee.", 49.9. "Judah is a lion’s whelp; From the prey, my son, thou art gone up. He stooped down, he couched as a lion, And as a lioness; who shall rouse him up?", 49.10. "The sceptre shall not depart from Judah, Nor the ruler’s staff from between his feet, As long as men come to Shiloh; And unto him shall the obedience of the peoples be.", |
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7. Hebrew Bible, Job, 7.9, 7.20, 14.4, 19.26, 20.6-20.8, 21.11-21.12, 27.1, 41.11, 41.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •valentinians •valentinianism, valentinian Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 513, 514; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 217; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 37, 69, 179| 7.9. "כָּלָה עָנָן וַיֵּלַךְ כֵּן יוֹרֵד שְׁאוֹל לֹא יַעֲלֶה׃", 14.4. "מִי־יִתֵּן טָהוֹר מִטָּמֵא לֹא אֶחָד׃", 19.26. "וְאַחַר עוֹרִי נִקְּפוּ־זֹאת וּמִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ׃", 20.6. "אִם־יַעֲלֶה לַשָּׁמַיִם שִׂיאוֹ וְרֹאשׁוֹ לָעָב יַגִּיעַ׃", 20.7. "כְּגֶלֲלוֹ לָנֶצַח יֹאבֵד רֹאָיו יֹאמְרוּ אַיּוֹ׃", 20.8. "כַּחֲלוֹם יָעוּף וְלֹא יִמְצָאוּהוּ וְיֻדַּד כְּחֶזְיוֹן לָיְלָה׃", 21.11. "יְשַׁלְּחוּ כַצֹּאן עֲוִילֵיהֶם וְיַלְדֵיהֶם יְרַקֵּדוּן׃", 21.12. "יִשְׂאוּ כְּתֹף וְכִנּוֹר וְיִשְׂמְחוּ לְקוֹל עוּגָב׃", 27.1. "אִם־עַל־שַׁדַּי יִתְעַנָּג יִקְרָא אֱלוֹהַּ בְּכָל־עֵת׃", 27.1. "וַיֹּסֶף אִיּוֹב שְׂאֵת מְשָׁלוֹ וַיֹּאמַר׃", 41.11. "מִפִּיו לַפִּידִים יַהֲלֹכוּ כִּידוֹדֵי אֵשׁ יִתְמַלָּטוּ׃", 41.18. "מַשִּׂיגֵהוּ חֶרֶב בְּלִי תָקוּם חֲנִית מַסָּע וְשִׁרְיָה׃", | 7.9. "As the cloud is consumed and vanisheth away, So he that goeth down to the grave shall come up no more.", 7.20. "If I have sinned, what do I unto Thee, O Thou watcher of men? Why hast Thou set me as a mark for Thee, So that I am a burden to myself?", 14.4. "Who can bring a clean thing out of an unclean? not one.", 19.26. "And when after my skin this is destroyed, Then without my flesh shall I see God;", 20.6. "Though his excellency mount up to the heavens, And his head reach unto the clouds;", 20.7. "Yet he shall perish for ever like his own dung; They that have seen him shall say: ‘Where is he?’", 20.8. "He shall fly away as a dream, and shall not be found; Yea, he shall be chased away as a vision of the night.", 21.11. "They send forth their little ones like a flock, And their children dance.", 21.12. "They sing to the timbrel and harp, And rejoice at the sound of the pipe.", 27.1. "And Job again took up his parable, and said:", 41.11. "Out of his mouth go burning torches, and sparks of fire leap forth.", 41.18. "If one lay at him with the sword, it will not hold; nor the spear, the dart, nor the pointed shaft.", |
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8. Hebrew Bible, Leviticus, 11.7, 13.13, 15.19-15.24, 16.1, 19.18, 24.5, 26.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 127; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 180, 541; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 217; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 347; Levine (2005), The Ancient Synagogue, The First Thousand Years, 238; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 38| 11.7. "וְאֶת־הַחֲזִיר כִּי־מַפְרִיס פַּרְסָה הוּא וְשֹׁסַע שֶׁסַע פַּרְסָה וְהוּא גֵּרָה לֹא־יִגָּר טָמֵא הוּא לָכֶם׃", 13.13. "וְרָאָה הַכֹּהֵן וְהִנֵּה כִסְּתָה הַצָּרַעַת אֶת־כָּל־בְּשָׂרוֹ וְטִהַר אֶת־הַנָּגַע כֻּלּוֹ הָפַךְ לָבָן טָהוֹר הוּא׃", 15.19. "וְאִשָּׁה כִּי־תִהְיֶה זָבָה דָּם יִהְיֶה זֹבָהּ בִּבְשָׂרָהּ שִׁבְעַת יָמִים תִּהְיֶה בְנִדָּתָהּ וְכָל־הַנֹּגֵעַ בָּהּ יִטְמָא עַד־הָעָרֶב׃", 15.21. "וְכָל־הַנֹּגֵעַ בְּמִשְׁכָּבָהּ יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃", 15.22. "וְכָל־הַנֹּגֵעַ בְּכָל־כְּלִי אֲשֶׁר־תֵּשֵׁב עָלָיו יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃", 15.23. "וְאִם עַל־הַמִּשְׁכָּב הוּא אוֹ עַל־הַכְּלִי אֲשֶׁר־הִוא יֹשֶׁבֶת־עָלָיו בְּנָגְעוֹ־בוֹ יִטְמָא עַד־הָעָרֶב׃", 15.24. "וְאִם שָׁכֹב יִשְׁכַּב אִישׁ אֹתָהּ וּתְהִי נִדָּתָהּ עָלָיו וְטָמֵא שִׁבְעַת יָמִים וְכָל־הַמִּשְׁכָּב אֲשֶׁר־יִשְׁכַּב עָלָיו יִטְמָא׃", 16.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן בְּקָרְבָתָם לִפְנֵי־יְהוָה וַיָּמֻתוּ׃", 16.1. "וְהַשָּׂעִיר אֲשֶׁר עָלָה עָלָיו הַגּוֹרָל לַעֲזָאזֵל יָעֳמַד־חַי לִפְנֵי יְהוָה לְכַפֵּר עָלָיו לְשַׁלַּח אֹתוֹ לַעֲזָאזֵל הַמִּדְבָּרָה׃", 19.18. "לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃", 24.5. "וְלָקַחְתָּ סֹלֶת וְאָפִיתָ אֹתָהּ שְׁתֵּים עֶשְׂרֵה חַלּוֹת שְׁנֵי עֶשְׂרֹנִים יִהְיֶה הַחַלָּה הָאֶחָת׃", 26.1. "לֹא־תַעֲשׂוּ לָכֶם אֱלִילִם וּפֶסֶל וּמַצֵּבָה לֹא־תָקִימוּ לָכֶם וְאֶבֶן מַשְׂכִּית לֹא תִתְּנוּ בְּאַרְצְכֶם לְהִשְׁתַּחֲוֺת עָלֶיהָ כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 26.1. "וַאֲכַלְתֶּם יָשָׁן נוֹשָׁן וְיָשָׁן מִפְּנֵי חָדָשׁ תּוֹצִיאוּ׃", | 11.7. "And the swine, because he parteth the hoof, and is cloven-footed, but cheweth not the cud, he is unclean unto you.", 13.13. "then the priest shall look; and, behold, if the leprosy have covered all his flesh, he shall pronounce him clean that hath the plague; it is all turned white: he is clean.", 15.19. "And if a woman have an issue, and her issue in her flesh be blood, she shall be in her impurity seven days; and whosoever toucheth her shall be unclean until the even.", 15.20. "And every thing that she lieth upon in her impurity shall be unclean; every thing also that she sitteth upon shall be unclean.", 15.21. "And whosoever toucheth her bed shall wash his clothes, and bathe himself in water, and be unclean until the even.", 15.22. "And whosoever toucheth any thing that she sitteth upon shall wash his clothes, and bathe himself in water, and be unclean until the even.", 15.23. "And if he be on the bed, or on any thing whereon she sitteth, when he toucheth it, he shall be unclean until the even.", 15.24. "And if any man lie with her, and her impurity be upon him, he shall be unclean seven days; and every bed whereon he lieth shall be unclean. .", 16.1. "And the LORD spoke unto Moses, after the death of the two sons of Aaron, when they drew near before the LORD, and died;", 19.18. "Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.", 24.5. "And thou shalt take fine flour, and bake twelve cakes thereof: two tenth parts of an ephah shall be in one cake.", 26.1. "Ye shall make you no idols, neither shall ye rear you up a graven image, or a pillar, neither shall ye place any figured stone in your land, to bow down unto it; for I am the LORD your God.", |
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9. Hebrew Bible, Numbers, 11.17, 21.6-21.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •valentinians •life, valentinian syzygos •logos, valentinian •valentinus, valentinians Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 80; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 77, 79| 11.17. "וְיָרַדְתִּי וְדִבַּרְתִּי עִמְּךָ שָׁם וְאָצַלְתִּי מִן־הָרוּחַ אֲשֶׁר עָלֶיךָ וְשַׂמְתִּי עֲלֵיהֶם וְנָשְׂאוּ אִתְּךָ בְּמַשָּׂא הָעָם וְלֹא־תִשָּׂא אַתָּה לְבַדֶּךָ׃", 21.6. "וַיְשַׁלַּח יְהוָה בָּעָם אֵת הַנְּחָשִׁים הַשְּׂרָפִים וַיְנַשְּׁכוּ אֶת־הָעָם וַיָּמָת עַם־רָב מִיִּשְׂרָאֵל׃", 21.7. "וַיָּבֹא הָעָם אֶל־מֹשֶׁה וַיֹּאמְרוּ חָטָאנוּ כִּי־דִבַּרְנוּ בַיהוָה וָבָךְ הִתְפַּלֵּל אֶל־יְהוָה וְיָסֵר מֵעָלֵינוּ אֶת־הַנָּחָשׁ וַיִּתְפַּלֵּל מֹשֶׁה בְּעַד הָעָם׃", 21.8. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עֲשֵׂה לְךָ שָׂרָף וְשִׂים אֹתוֹ עַל־נֵס וְהָיָה כָּל־הַנָּשׁוּךְ וְרָאָה אֹתוֹ וָחָי׃", 21.9. "וַיַּעַשׂ מֹשֶׁה נְחַשׁ נְחֹשֶׁת וַיְשִׂמֵהוּ עַל־הַנֵּס וְהָיָה אִם־נָשַׁךְ הַנָּחָשׁ אֶת־אִישׁ וְהִבִּיט אֶל־נְחַשׁ הַנְּחֹשֶׁת וָחָי׃", | 11.17. "And I will come down and speak with thee there; and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone.", 21.6. "And the LORD sent fiery serpents among the people, and they bit the people; and much people of Israel died.", 21.7. "And the people came to Moses, and said: ‘We have sinned, because we have spoken against the LORD, and against thee; pray unto the LORD, that He take away the serpents from us.’ And Moses prayed for the people.", 21.8. "And the LORD said unto Moses: ‘Make thee a fiery serpent, and set it upon a pole; and it shall come to pass, that every one that is bitten, when he seeth it, shall live.’", 21.9. "And Moses made a serpent of brass, and set it upon the pole; and it came to pass, that if a serpent had bitten any man, when he looked unto the serpent of brass, he lived.", |
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10. Hebrew Bible, Ruth, 4.1-4.12, 7.18, 17.17-17.24, 22.8-22.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •valentinians Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 31, 35, 37| 4.1. "וְגַם אֶת־רוּת הַמֹּאֲבִיָּה אֵשֶׁת מַחְלוֹן קָנִיתִי לִי לְאִשָּׁה לְהָקִים שֵׁם־הַמֵּת עַל־נַחֲלָתוֹ וְלֹא־יִכָּרֵת שֵׁם־הַמֵּת מֵעִם אֶחָיו וּמִשַּׁעַר מְקוֹמוֹ עֵדִים אַתֶּם הַיּוֹם׃", 4.1. "וּבֹעַז עָלָה הַשַּׁעַר וַיֵּשֶׁב שָׁם וְהִנֵּה הַגֹּאֵל עֹבֵר אֲשֶׁר דִּבֶּר־בֹּעַז וַיֹּאמֶר סוּרָה שְׁבָה־פֹּה פְּלֹנִי אַלְמֹנִי וַיָּסַר וַיֵּשֵׁב׃", 4.2. "וַיִּקַּח עֲשָׂרָה אֲנָשִׁים מִזִּקְנֵי הָעִיר וַיֹּאמֶר שְׁבוּ־פֹה וַיֵּשֵׁבוּ׃", 4.2. "וְעַמִּינָדָב הוֹלִיד אֶת־נַחְשׁוֹן וְנַחְשׁוֹן הוֹלִיד אֶת־שַׂלְמָה׃", 4.3. "וַיֹּאמֶר לַגֹּאֵל חֶלְקַת הַשָּׂדֶה אֲשֶׁר לְאָחִינוּ לֶאֱלִימֶלֶךְ מָכְרָה נָעֳמִי הַשָּׁבָה מִשְּׂדֵה מוֹאָב׃", 4.4. "וַאֲנִי אָמַרְתִּי אֶגְלֶה אָזְנְךָ לֵאמֹר קְנֵה נֶגֶד הַיֹּשְׁבִים וְנֶגֶד זִקְנֵי עַמִּי אִם־תִּגְאַל גְּאָל וְאִם־לֹא יִגְאַל הַגִּידָה לִּי ואדע [וְאֵדְעָה] כִּי אֵין זוּלָתְךָ לִגְאוֹל וְאָנֹכִי אַחֲרֶיךָ וַיֹּאמֶר אָנֹכִי אֶגְאָל׃", 4.5. "וַיֹּאמֶר בֹּעַז בְּיוֹם־קְנוֹתְךָ הַשָּׂדֶה מִיַּד נָעֳמִי וּמֵאֵת רוּת הַמּוֹאֲבִיָּה אֵשֶׁת־הַמֵּת קניתי [קָנִיתָה] לְהָקִים שֵׁם־הַמֵּת עַל־נַחֲלָתוֹ׃", 4.6. "וַיֹּאמֶר הַגֹּאֵל לֹא אוּכַל לגאול־[לִגְאָל־] לִי פֶּן־אַשְׁחִית אֶת־נַחֲלָתִי גְּאַל־לְךָ אַתָּה אֶת־גְּאֻלָּתִי כִּי לֹא־אוּכַל לִגְאֹל׃", 4.7. "וְזֹאת לְפָנִים בְּיִשְׂרָאֵל עַל־הַגְּאוּלָּה וְעַל־הַתְּמוּרָה לְקַיֵּם כָּל־דָּבָר שָׁלַף אִישׁ נַעֲלוֹ וְנָתַן לְרֵעֵהוּ וְזֹאת הַתְּעוּדָה בְּיִשְׂרָאֵל׃", 4.8. "וַיֹּאמֶר הַגֹּאֵל לְבֹעַז קְנֵה־לָךְ וַיִּשְׁלֹף נַעֲלוֹ׃", 4.9. "וַיֹּאמֶר בֹּעַז לַזְּקֵנִים וְכָל־הָעָם עֵדִים אַתֶּם הַיּוֹם כִּי קָנִיתִי אֶת־כָּל־אֲשֶׁר לֶאֱלִימֶלֶךְ וְאֵת כָּל־אֲשֶׁר לְכִלְיוֹן וּמַחְלוֹן מִיַּד נָעֳמִי׃", 4.11. "וַיֹּאמְרוּ כָּל־הָעָם אֲשֶׁר־בַּשַּׁעַר וְהַזְּקֵנִים עֵדִים יִתֵּן יְהוָה אֶת־הָאִשָּׁה הַבָּאָה אֶל־בֵּיתֶךָ כְּרָחֵל וּכְלֵאָה אֲשֶׁר בָּנוּ שְׁתֵּיהֶם אֶת־בֵּית יִשְׂרָאֵל וַעֲשֵׂה־חַיִל בְּאֶפְרָתָה וּקְרָא־שֵׁם בְּבֵית לָחֶם׃", 4.12. "וִיהִי בֵיתְךָ כְּבֵית פֶּרֶץ אֲשֶׁר־יָלְדָה תָמָר לִיהוּדָה מִן־הַזֶּרַע אֲשֶׁר יִתֵּן יְהוָה לְךָ מִן־הַנַּעֲרָה הַזֹּאת׃", | 4.1. "Now Boaz went up to the gate, and sat him down there; and, behold, the near kinsman of whom Boaz spoke came by; unto whom he said: ‘Ho, such a one! turn aside, sit down here.’ And he turned aside, and sat down.", 4.2. "And he took ten men of the elders of the city, and said: ‘Sit ye down here.’ And they sat down.", 4.3. "And he said unto the near kinsman: ‘Naomi, that is come back out of the field of Moab, selleth the parcel of land, which was our brother Elimelech’s;", 4.4. "and I thought to disclose it unto thee, saying: Buy it before them that sit here, and before the elders of my people. If thou wilt redeem it, redeem it; but if it will not be redeemed, then tell me, that I may know; for there is none to redeem it beside thee; and I am after thee.’ And he said: ‘I will redeem it.’", 4.5. "Then said Boaz: ‘What day thou buyest the field of the hand of Naomi—hast thou also bought of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance?’", 4.6. "And the near kinsman said: ‘I cannot redeem it for myself, lest I mar mine own inheritance; take thou my right of redemption on thee; for I cannot redeem it.’—", 4.7. "Now this was the custom in former time in Israel concerning redeeming and concerning exchanging, to confirm all things: a man drew off his shoe, and gave it to his neighbour; and this was the attestation in Israel.—", 4.8. "So the near kinsman said unto Boaz: ‘Buy it for thyself.’ And he drew off his shoe.", 4.9. "And Boaz said unto the elders, and unto all the people: ‘Ye are witnesses this day, that I have bought all that was Elimelech’s, and all that was Chilion’s and Mahlon’s, of the hand of Naomi.", 4.10. "Moreover Ruth the Moabitess, the wife of Mahlon, have I acquired to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren, and from the gate of his place; ye are witnesses this day.’", 4.11. "And all the people that were in the gate, and the elders, said: ‘We are witnesses. The LORD make the woman that is come into thy house like Rachel and like Leah, which two did build the house of Israel; and do thou worthily in Ephrath, and be famous in Beth-lehem;", 4.12. "and let thy house be like the house of Perez, whom Tamar bore unto Judah, of the seed which the LORD shall give thee of this young woman.’", |
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11. Hebrew Bible, Psalms, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 204| 4.4. "וּדְעוּ כִּי־הִפְלָה יְהוָה חָסִיד לוֹ יְהוָה יִשְׁמַע בְּקָרְאִי אֵלָיו׃", | 4.4. "But know that the LORD hath set apart the godly man as His own; The LORD will hear when I call unto Him.", |
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12. Hebrew Bible, Deuteronomy, 4.35, 5.9-5.10, 5.31, 6.4-6.5, 8.14-8.16, 8.60, 10.22, 12.13, 14.8, 14.10-14.16, 16.21, 18.15.18-18.15.19, 19.19, 20.19-20.20, 25.5-25.10, 27.18, 31.16, 33.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •valentinians •valentinians, patristic appropriation of •valentinians, valentinianism •gnosticism, valentinian gnosticism, jewish thought in •valentinian exegese of paul, gnostics •exegesis, valentinian Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 140, 180, 339, 513; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 227; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 114; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 180; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 188, 206; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 37, 38, 42, 66, 179; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 28| 4.35. "אַתָּה הָרְאֵתָ לָדַעַת כִּי יְהוָה הוּא הָאֱלֹהִים אֵין עוֹד מִלְבַדּוֹ׃", 5.9. "לֹא־תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃", 6.4. "שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃", 6.5. "וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃", 8.14. "וְרָם לְבָבֶךָ וְשָׁכַחְתָּ אֶת־יְהוָה אֱלֹהֶיךָ הַמּוֹצִיאֲךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃", 8.15. "הַמּוֹלִיכֲךָ בַּמִּדְבָּר הַגָּדֹל וְהַנּוֹרָא נָחָשׁ שָׂרָף וְעַקְרָב וְצִמָּאוֹן אֲשֶׁר אֵין־מָיִם הַמּוֹצִיא לְךָ מַיִם מִצּוּר הַחַלָּמִישׁ׃", 8.16. "הַמַּאֲכִלְךָ מָן בַּמִּדְבָּר אֲשֶׁר לֹא־יָדְעוּן אֲבֹתֶיךָ לְמַעַן עַנֹּתְךָ וּלְמַעַן נַסֹּתֶךָ לְהֵיטִבְךָ בְּאַחֲרִיתֶךָ׃", 10.22. "בְּשִׁבְעִים נֶפֶשׁ יָרְדוּ אֲבֹתֶיךָ מִצְרָיְמָהּ וְעַתָּה שָׂמְךָ יְהוָה אֱלֹהֶיךָ כְּכוֹכְבֵי הַשָּׁמַיִם לָרֹב׃", 12.13. "הִשָּׁמֶר לְךָ פֶּן־תַּעֲלֶה עֹלֹתֶיךָ בְּכָל־מָקוֹם אֲשֶׁר תִּרְאֶה׃", 14.8. "וְאֶת־הַחֲזִיר כִּי־מַפְרִיס פַּרְסָה הוּא וְלֹא גֵרָה טָמֵא הוּא לָכֶם מִבְּשָׂרָם לֹא תֹאכֵלוּ וּבְנִבְלָתָם לֹא תִגָּעוּ׃", 14.11. "כָּל־צִפּוֹר טְהֹרָה תֹּאכֵלוּ׃", 14.12. "וְזֶה אֲשֶׁר לֹא־תֹאכְלוּ מֵהֶם הַנֶּשֶׁר וְהַפֶּרֶס וְהָעָזְנִיָּה׃", 14.13. "וְהָרָאָה וְאֶת־הָאַיָּה וְהַדַּיָּה לְמִינָהּ׃", 14.14. "וְאֵת כָּל־עֹרֵב לְמִינוֹ׃", 14.15. "וְאֵת בַּת הַיַּעֲנָה וְאֶת־הַתַּחְמָס וְאֶת־הַשָּׁחַף וְאֶת־הַנֵּץ לְמִינֵהוּ׃", 14.16. "אֶת־הַכּוֹס וְאֶת־הַיַּנְשׁוּף וְהַתִּנְשָׁמֶת׃", 16.21. "לֹא־תִטַּע לְךָ אֲשֵׁרָה כָּל־עֵץ אֵצֶל מִזְבַּח יְהוָה אֱלֹהֶיךָ אֲשֶׁר תַּעֲשֶׂה־לָּךְ׃", 19.19. "וַעֲשִׂיתֶם לוֹ כַּאֲשֶׁר זָמַם לַעֲשׂוֹת לְאָחִיו וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃", 20.19. "כִּי־תָצוּר אֶל־עִיר יָמִים רַבִּים לְהִלָּחֵם עָלֶיהָ לְתָפְשָׂהּ לֹא־תַשְׁחִית אֶת־עֵצָהּ לִנְדֹּחַ עָלָיו גַּרְזֶן כִּי מִמֶּנּוּ תֹאכֵל וְאֹתוֹ לֹא תִכְרֹת כִּי הָאָדָם עֵץ הַשָּׂדֶה לָבֹא מִפָּנֶיךָ בַּמָּצוֹר׃", 25.5. "כִּי־יֵשְׁבוּ אַחִים יַחְדָּו וּמֵת אַחַד מֵהֶם וּבֵן אֵין־לוֹ לֹא־תִהְיֶה אֵשֶׁת־הַמֵּת הַחוּצָה לְאִישׁ זָר יְבָמָהּ יָבֹא עָלֶיהָ וּלְקָחָהּ לוֹ לְאִשָּׁה וְיִבְּמָהּ׃", 25.6. "וְהָיָה הַבְּכוֹר אֲשֶׁר תֵּלֵד יָקוּם עַל־שֵׁם אָחִיו הַמֵּת וְלֹא־יִמָּחֶה שְׁמוֹ מִיִּשְׂרָאֵל׃", 25.7. "וְאִם־לֹא יַחְפֹּץ הָאִישׁ לָקַחַת אֶת־יְבִמְתּוֹ וְעָלְתָה יְבִמְתּוֹ הַשַּׁעְרָה אֶל־הַזְּקֵנִים וְאָמְרָה מֵאֵין יְבָמִי לְהָקִים לְאָחִיו שֵׁם בְּיִשְׂרָאֵל לֹא אָבָה יַבְּמִי׃", 25.8. "וְקָרְאוּ־לוֹ זִקְנֵי־עִירוֹ וְדִבְּרוּ אֵלָיו וְעָמַד וְאָמַר לֹא חָפַצְתִּי לְקַחְתָּהּ׃", 25.9. "וְנִגְּשָׁה יְבִמְתּוֹ אֵלָיו לְעֵינֵי הַזְּקֵנִים וְחָלְצָה נַעֲלוֹ מֵעַל רַגְלוֹ וְיָרְקָה בְּפָנָיו וְעָנְתָה וְאָמְרָה כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר לֹא־יִבְנֶה אֶת־בֵּית אָחִיו", 27.18. "אָרוּר מַשְׁגֶּה עִוֵּר בַּדָּרֶךְ וְאָמַר כָּל־הָעָם אָמֵן׃", 31.16. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הִנְּךָ שֹׁכֵב עִם־אֲבֹתֶיךָ וְקָם הָעָם הַזֶּה וְזָנָה אַחֲרֵי אֱלֹהֵי נֵכַר־הָאָרֶץ אֲשֶׁר הוּא בָא־שָׁמָּה בְּקִרְבּוֹ וַעֲזָבַנִי וְהֵפֵר אֶת־בְּרִיתִי אֲשֶׁר כָּרַתִּי אִתּוֹ׃", 33.2. "וַיֹּאמַר יְהוָה מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן וְאָתָה מֵרִבְבֹת קֹדֶשׁ מִימִינוֹ אשדת [אֵשׁ] [דָּת] לָמוֹ׃", 33.2. "וּלְגָד אָמַר בָּרוּךְ מַרְחִיב גָּד כְּלָבִיא שָׁכֵן וְטָרַף זְרוֹעַ אַף־קָדְקֹד׃", | 4.35. "Unto thee it was shown, that thou mightiest know that the LORD, He is God; there is none else beside Him.", 5.9. "Thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children, and upon the third and upon the fourth generation of them that hate Me,", 5.10. "and showing mercy unto the thousandth generation of them that love Me and keep My commandments.", 6.4. "HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE.", 6.5. "And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might.", 8.14. "then thy heart be lifted up, and thou forget the LORD thy God, who brought thee forth out of the land of Egypt, out of the house of bondage;", 8.15. "who led thee through the great and dreadful wilderness, wherein were serpents, fiery serpents, and scorpions, and thirsty ground where was no water; who brought thee forth water out of the rock of flint;", 8.16. "who fed thee in the wilderness with manna, which thy fathers knew not, that He might afflict thee, and that He might prove thee, to do thee good at thy latter end;", 10.22. "Thy fathers went down into Egypt with threescore and ten persons; and now the LORD thy God hath made thee as the stars of heaven for multitude.", 12.13. "Take heed to thyself that thou offer not thy burnt-offerings in every place that thou seest;", 14.8. "and the swine, because he parteth the hoof but cheweth not the cud, he is unclean unto you; of their flesh ye shall not eat, and their carcasses ye shall not touch.", 14.10. "and whatsoever hath not fins and scales ye shall not eat; it is unclean unto you.", 14.11. "of all clean birds ye may eat.", 14.12. "But these are they of which ye shall not eat: the great vulture, and the bearded vulture, and the ospray;", 14.13. "and the glede, and the falcon, and the kite after its kinds;", 14.14. "and every raven after its kinds;", 14.15. "and the ostrich, and the night-hawk, and the sea-mew, and the hawk after its kinds;", 14.16. "the little owl, and the great owl, and the horned owl;", 16.21. "Thou shalt not plant thee an Asherah of any kind of tree beside the altar of the LORD thy God, which thou shalt make thee.", 19.19. "then shall ye do unto him, as he had purposed to do unto his brother; so shalt thou put away the evil from the midst of thee.", 20.19. "When thou shalt besiege a city a long time, in making war against it to take it, thou shalt not destroy the trees thereof by wielding an axe against them; for thou mayest eat of them, but thou shalt not cut them down; for is the tree of the field man, that it should be besieged of thee?", 20.20. "Only the trees of which thou knowest that they are not trees for food, them thou mayest destroy and cut down, that thou mayest build bulwarks against the city that maketh war with thee, until it fall.", 25.5. "If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not be married abroad unto one not of his kin; her husband’s brother shall go in unto her, and take her to him to wife, and perform the duty of a husband’s brother unto her.", 25.6. "And it shall be, that the first-born that she beareth shall succeed in the name of his brother that is dead, that his name be not blotted out of Israel.", 25.7. "And if the man like not to take his brother’s wife, then his brother’s wife shall go up to the gate unto the elders, and say: ‘My husband’s brother refuseth to raise up unto his brother a name in Israel; he will not perform the duty of a husband’s brother unto me.’", 25.8. "Then the elders of his city shall call him, and speak unto him; and if he stand, and say: ‘I like not to take her’;", 25.9. "then shall his brother’s wife draw nigh unto him in the presence of the elders, and loose his shoe from off his foot, and spit in his face; and she shall answer and say: ‘So shall it be done unto the man that doth not build up his brother’s house.’", 25.10. "And his name shall be called in Israel The house of him that had his shoe loosed.", 27.18. "Cursed be he that maketh the blind to go astray in the way. And all the people shall say: Amen.", 31.16. "And the LORD said unto Moses: ‘Behold, thou art about to sleep with thy fathers; and this people will rise up, and go astray after the foreign gods of the land, whither they go to be among them, and will forsake Me, and break My covet which I have made with them.", 33.2. "And he said: The LORD came from Sinai, And rose from Seir unto them; He shined forth from mount Paran, And He came from the myriads holy, At His right hand was a fiery law unto them.", |
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| 13. Hebrew Bible, Isaiah, None (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 7, 8, 48 |
14. Hebrew Bible, Joshua, 6.17, 6.19, 7.1, 11.2, 14.12 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •valentinians Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 492, 496, 514| 6.17. "וְהָיְתָה הָעִיר חֵרֶם הִיא וְכָל־אֲשֶׁר־בָּהּ לַיהוָה רַק רָחָב הַזּוֹנָה תִּחְיֶה הִיא וְכָל־אֲשֶׁר אִתָּהּ בַּבַּיִת כִּי הֶחְבְּאַתָה אֶת־הַמַּלְאָכִים אֲשֶׁר שָׁלָחְנוּ׃", 6.19. "וְכֹל כֶּסֶף וְזָהָב וּכְלֵי נְחֹשֶׁת וּבַרְזֶל קֹדֶשׁ הוּא לַיהוָה אוֹצַר יְהוָה יָבוֹא׃", 7.1. "וַיֹּאמֶר יְהוָה אֶל־יְהוֹשֻׁעַ קֻם לָךְ לָמָּה זֶּה אַתָּה נֹפֵל עַל־פָּנֶיךָ׃", 7.1. "וַיִּמְעֲלוּ בְנֵי־יִשְׂרָאֵל מַעַל בַּחֵרֶם וַיִּקַּח עָכָן בֶּן־כַּרְמִי בֶן־זַבְדִּי בֶן־זֶרַח לְמַטֵּה יְהוּדָה מִן־הַחֵרֶם וַיִּחַר־אַף יְהוָה בִּבְנֵי יִשְׂרָאֵל׃", 11.2. "כִּי מֵאֵת יְהוָה הָיְתָה לְחַזֵּק אֶת־לִבָּם לִקְרַאת הַמִּלְחָמָה אֶת־יִשְׂרָאֵל לְמַעַן הַחֲרִימָם לְבִלְתִּי הֱיוֹת־לָהֶם תְּחִנָּה כִּי לְמַעַן הַשְׁמִידָם כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃", 11.2. "וְאֶל־הַמְּלָכִים אֲשֶׁר מִצְּפוֹן בָּהָר וּבָעֲרָבָה נֶגֶב כִּנֲרוֹת וּבַשְּׁפֵלָה וּבְנָפוֹת דּוֹר מִיָּם׃", 14.12. "וְעַתָּה תְּנָה־לִּי אֶת־הָהָר הַזֶּה אֲשֶׁר־דִּבֶּר יְהוָה בַּיּוֹם הַהוּא כִּי אַתָּה־שָׁמַעְתָּ בַיּוֹם הַהוּא כִּי־עֲנָקִים שָׁם וְעָרִים גְּדֹלוֹת בְּצֻרוֹת אוּלַי יְהוָה אוֹתִי וְהוֹרַשְׁתִּים כַּאֲשֶׁר דִּבֶּר יְהוָה׃", | 6.17. "And the city shall be devoted, even it and all that is therein, to the LORD; only Rahab the harlot shall live, she and all that are with her in the house, because she hid the messengers that we sent.", 6.19. "But all the silver, and gold, and vessels of brass and iron, are holy unto the LORD; they shall come into the treasury of the LORD.’", 7.1. "But the children of Israel committed a trespass concerning the devoted thing; for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the devoted thing; and the anger of the LORD was kindled against the children of Israel.", 11.2. "and to the kings that were on the north, in the hill-country and in the Arabah south of Chinneroth, and in the Lowland, and in the regions of Dor on the west,", 14.12. "Now therefore give me this mountain, whereof the LORD spoke in that day; for thou heardest in that day how the Anakim were there, and cities great and fortified; it may be that the LORD will be with me, and I shall drive them out, as the LORD spoke.’", |
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15. Hebrew Bible, Judges, 6.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •valentinians Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 492| 6.3. "וְהָיָה אִם־זָרַע יִשְׂרָאֵל וְעָלָה מִדְיָן וַעֲמָלֵק וּבְנֵי־קֶדֶם וְעָלוּ עָלָיו׃", 6.3. "וַיֹּאמְרוּ אַנְשֵׁי הָעִיר אֶל־יוֹאָשׁ הוֹצֵא אֶת־בִּנְךָ וְיָמֹת כִּי נָתַץ אֶת־מִזְבַּח הַבַּעַל וְכִי כָרַת הָאֲשֵׁרָה אֲשֶׁר־עָלָיו׃", | 6.3. "And so it was, when Yisra᾽el had sown, that Midyan and ῾Amaleq, and the children of the east, came up against them;", |
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16. Hebrew Bible, Jeremiah, 3.6, 4.4, 5.8, 6.16, 9.20, 16.20, 18.13-18.16, 28.2-28.14, 33.16, 51.7 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •valentinians •valentinians, doctrine of •valentinians/valentinianism Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 368, 493, 495, 496, 501, 513, 541; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 15; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 8, 37| 3.6. "וַיֹּאמֶר יְהוָה אֵלַי בִּימֵי יֹאשִׁיָּהוּ הַמֶּלֶךְ הֲרָאִיתָ אֲשֶׁר עָשְׂתָה מְשֻׁבָה יִשְׂרָאֵל הֹלְכָה הִיא עַל־כָּל־הַר גָּבֹהַּ וְאֶל־תַּחַת כָּל־עֵץ רַעֲנָן וַתִּזְנִי־שָׁם׃", 4.4. "הִמֹּלוּ לַיהֹוָה וְהָסִרוּ עָרְלוֹת לְבַבְכֶם אִישׁ יְהוּדָה וְיֹשְׁבֵי יְרוּשָׁלִָם פֶּן־תֵּצֵא כָאֵשׁ חֲמָתִי וּבָעֲרָה וְאֵין מְכַבֶּה מִפְּנֵי רֹעַ מַעַלְלֵיכֶם׃", 5.8. "סוּסִים מְיֻזָּנִים מַשְׁכִּים הָיוּ אִישׁ אֶל־אֵשֶׁת רֵעֵהוּ יִצְהָלוּ׃", 6.16. "כֹּה אָמַר יְהוָה עִמְדוּ עַל־דְּרָכִים וּרְאוּ וְשַׁאֲלוּ לִנְתִבוֹת עוֹלָם אֵי־זֶה דֶרֶךְ הַטּוֹב וּלְכוּ־בָהּ וּמִצְאוּ מַרְגּוֹעַ לְנַפְשְׁכֶם וַיֹּאמְרוּ לֹא נֵלֵךְ׃", 18.13. "לָכֵן כֹּה אָמַר יְהוָה שַׁאֲלוּ־נָא בַּגּוֹיִם מִי שָׁמַע כָּאֵלֶּה שַׁעֲרֻרִת עָשְׂתָה מְאֹד בְּתוּלַת יִשְׂרָאֵל׃", 18.14. "הֲיַעֲזֹב מִצּוּר שָׂדַי שֶׁלֶג לְבָנוֹן אִם־יִנָּתְשׁוּ מַיִם זָרִים קָרִים נוֹזְלִים׃", 18.15. "כִּי־שְׁכֵחֻנִי עַמִּי לַשָּׁוְא יְקַטֵּרוּ וַיַּכְשִׁלוּם בְּדַרְכֵיהֶם שְׁבִילֵי עוֹלָם לָלֶכֶת נְתִיבוֹת דֶּרֶךְ לֹא סְלוּלָה׃", 18.16. "לָשׂוּם אַרְצָם לְשַׁמָּה שרוקת [שְׁרִיקוֹת] עוֹלָם כֹּל עוֹבֵר עָלֶיהָ יִשֹּׁם וְיָנִיד בְּרֹאשׁוֹ׃", 28.2. "כֹּה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל לֵאמֹר שָׁבַרְתִּי אֶת־עֹל מֶלֶךְ בָּבֶל׃", 28.3. "בְּעוֹד שְׁנָתַיִם יָמִים אֲנִי מֵשִׁיב אֶל־הַמָּקוֹם הַזֶּה אֶת־כָּל־כְּלֵי בֵּית יְהוָה אֲשֶׁר לָקַח נְבוּכַדנֶאצַּר מֶלֶךְ־בָּבֶל מִן־הַמָּקוֹם הַזֶּה וַיְבִיאֵם בָּבֶל׃", 28.4. "וְאֶת־יְכָנְיָה בֶן־יְהוֹיָקִים מֶלֶךְ־יְהוּדָה וְאֶת־כָּל־גָּלוּת יְהוּדָה הַבָּאִים בָּבֶלָה אֲנִי מֵשִׁיב אֶל־הַמָּקוֹם הַזֶּה נְאֻם־יְהוָה כִּי אֶשְׁבֹּר אֶת־עֹל מֶלֶךְ בָּבֶל׃", 28.5. "וַיֹּאמֶר יִרְמְיָה הַנָּבִיא אֶל־חֲנַנְיָה הַנָּבִיא לְעֵינֵי הַכֹּהֲנִים וּלְעֵינֵי כָל־הָעָם הָעֹמְדִים בְּבֵית יְהוָה׃", 28.6. "וַיֹּאמֶר יִרְמְיָה הַנָּבִיא אָמֵן כֵּן יַעֲשֶׂה יְהוָה יָקֵם יְהוָה אֶת־דְּבָרֶיךָ אֲשֶׁר נִבֵּאתָ לְהָשִׁיב כְּלֵי בֵית־יְהוָה וְכָל־הַגּוֹלָה מִבָּבֶל אֶל־הַמָּקוֹם הַזֶּה׃", 28.7. "אַךְ־שְׁמַע־נָא הַדָּבָר הַזֶּה אֲשֶׁר אָנֹכִי דֹּבֵר בְּאָזְנֶיךָ וּבְאָזְנֵי כָּל־הָעָם׃", 28.8. "הַנְּבִיאִים אֲשֶׁר הָיוּ לְפָנַי וּלְפָנֶיךָ מִן־הָעוֹלָם וַיִּנָּבְאוּ אֶל־אֲרָצוֹת רַבּוֹת וְעַל־מַמְלָכוֹת גְּדֹלוֹת לְמִלְחָמָה וּלְרָעָה וּלְדָבֶר׃", 28.9. "הַנָּבִיא אֲשֶׁר יִנָּבֵא לְשָׁלוֹם בְּבֹא דְּבַר הַנָּבִיא יִוָּדַע הַנָּבִיא אֲשֶׁר־שְׁלָחוֹ יְהוָה בֶּאֱמֶת׃", 28.11. "וַיֹּאמֶר חֲנַנְיָה לְעֵינֵי כָל־הָעָם לֵאמֹר כֹּה אָמַר יְהוָה כָּכָה אֶשְׁבֹּר אֶת־עֹל נְבֻכַדְנֶאצַּר מֶלֶךְ־בָּבֶל בְּעוֹד שְׁנָתַיִם יָמִים מֵעַל צַוַּאר כָּל־הַגּוֹיִם וַיֵּלֶךְ יִרְמְיָה הַנָּבִיא לְדַרְכּוֹ׃", 28.12. "וַיְהִי דְבַר־יְהוָה אֶל־יִרְמְיָה אַחֲרֵי שְׁבוֹר חֲנַנְיָה הַנָּבִיא אֶת־הַמּוֹטָה מֵעַל צַוַּאר יִרְמְיָה הַנָּבִיא לֵאמֹר׃", 28.13. "הָלוֹךְ וְאָמַרְתָּ אֶל־חֲנַנְיָה לֵאמֹר כֹּה אָמַר יְהוָה מוֹטֹת עֵץ שָׁבָרְתָּ וְעָשִׂיתָ תַחְתֵּיהֶן מֹטוֹת בַּרְזֶל׃", 28.14. "כִּי כֹה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל עֹל בַּרְזֶל נָתַתִּי עַל־צַוַּאר כָּל־הַגּוֹיִם הָאֵלֶּה לַעֲבֹד אֶת־נְבֻכַדְנֶאצַּר מֶלֶךְ־בָּבֶל וַעֲבָדֻהוּ וְגַם אֶת־חַיַּת הַשָּׂדֶה נָתַתִּי לוֹ׃", 33.16. "בַּיָּמִים הָהֵם תִּוָּשַׁע יְהוּדָה וִירוּשָׁלִַם תִּשְׁכּוֹן לָבֶטַח וְזֶה אֲשֶׁר־יִקְרָא־לָהּ יְהוָה צִדְקֵנוּ׃", 51.7. "כּוֹס־זָהָב בָּבֶל בְּיַד־יְהוָה מְשַׁכֶּרֶת כָּל־הָאָרֶץ מִיֵּינָהּ שָׁתוּ גוֹיִם עַל־כֵּן יִתְהֹלְלוּ גוֹיִם׃", | 3.6. "And the LORD said unto me in the days of Josiah the king: ‘Hast thou seen that which backsliding Israel did? she went up upon every high mountain and under every leafy tree, and there played the harlot.", 4.4. "Circumcise yourselves to the LORD, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem; lest My fury go forth like fire, and burn that none can quench it, Because of the evil of your doings.", 5.8. "They are become as well-fed horses, lusty stallions; Every one neigheth after his neighbour’s wife.", 6.16. "Thus saith the LORD: Stand ye in the ways and see, And ask for the old paths, Where is the good way, and walk therein, And ye shall find rest for your souls. But they said: ‘We will not walk therein.’", 9.20. "‘For death is come up into our windows, it is entered into our palaces, to cut off the children from the street, and the young men from the broad places.—", 16.20. "Shall a man make unto himself gods, And they are no gods?", 18.13. "Therefore thus saith the LORD: Ask ye now among the nations, Who hath heard such things; The virgin of Israel hath done A very horrible thing.", 18.14. "Doth the snow of Lebanon fail From the rock of the field? Or are the strange cold flowing waters Plucked up?", 18.15. "For My people hath forgotten Me, They offer unto vanity; And they have been made to stumble in their ways, In the ancient paths, To walk in bypaths, In a way not cast up;", 18.16. "To make their land an astonishment, And a perpetual hissing; Every one that passeth thereby shall be astonished, And shake his head.", 28.2. "’Thus speaketh the LORD of hosts, the God of Israel, saying: I have broken the yoke of the king of Babylon.", 28.3. "Within two full years will I bring back into this place all the vessels of the LORD’S house, that Nebuchadnezzar king of Babylon took away from this place, and carried them to Babylon;", 28.4. "and I will bring back to this place Jeconiah the son of Jehoiakim, king of Judah, with all the captives of Judah, that went to Babylon, saith the LORD; for I will break the yoke of the king of Babylon.’", 28.5. "Then the prophet Jeremiah said unto the prophet Haiah in the presence of the priests, and in the presence of all the people that stood in the house of the LORD,", 28.6. "even the prophet Jeremiah said: ‘Amen! the LORD do so! the LORD perform thy words which thou hast prophesied, to bring back the vessels of the LORD’S house, and all them that are carried away captive, from Babylon unto this place!", 28.7. "Nevertheless hear thou now this word that I speak in thine ears, and in the ears of all the people:", 28.8. "The prophets that have been before me and before thee of old prophesied against many countries, and against great kingdoms, of war, and of evil, and of pestilence.", 28.9. "The prophet that prophesieth of peace, when the word of the prophet shall come to pass, then shall the prophet be known, that the LORD hath truly sent him.’", 28.10. "Then Haiah the prophet took the bar from off the prophet Jeremiah’s neck, and broke it.", 28.11. "And Haiah spoke in the presence of all the people, saying: ‘Thus saith the LORD: Even so will I break the yoke of Nebuchadnezzar king of Babylon from off the neck of all the nations within two full years.’ And the prophet Jeremiah went his way.", 28.12. "Then the word of the LORD came unto Jeremiah, after that Haiah the prophet had broken the bar from off the neck of the prophet Jeremiah, saying:", 28.13. "’Go, and tell Haiah, saying: Thus saith the LORD: Thou hast broken the bars of wood; but thou shalt make in their stead bars of iron.", 28.14. "For thus saith the LORD of hosts, the God of Israel: I have put a yoke of iron upon the neck of all these nations, that they may serve Nebuchadnezzar king of Babylon; and they shall serve him; and I have given him the beasts of the field also.’ .", 33.16. "In those days shall Judah be saved, And Jerusalem shall dwell safely; And this is the name whereby she shall be called, The LORD is our righteousness.", 51.7. "Babylon hath been a golden cup in LORD’S hand, That made all the earth drunken; The nations have drunk of her wine, Therefore the nations are mad. .", |
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17. Hesiod, Works And Days, 211, 825-828 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 205 | 828. And hard to lose. Such idle talk as that |
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18. Hebrew Bible, Amos, 9.13-9.15 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •valentinians Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 36| 9.13. "הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְנִגַּשׁ חוֹרֵשׁ בַּקֹּצֵר וְדֹרֵךְ עֲנָבִים בְּמֹשֵׁךְ הַזָּרַע וְהִטִּיפוּ הֶהָרִים עָסִיס וְכָל־הַגְּבָעוֹת תִּתְמוֹגַגְנָה׃", 9.14. "וְשַׁבְתִּי אֶת־שְׁבוּת עַמִּי יִשְׂרָאֵל וּבָנוּ עָרִים נְשַׁמּוֹת וְיָשָׁבוּ וְנָטְעוּ כְרָמִים וְשָׁתוּ אֶת־יֵינָם וְעָשׂוּ גַנּוֹת וְאָכְלוּ אֶת־פְּרִיהֶם׃", 9.15. "וּנְטַעְתִּים עַל־אַדְמָתָם וְלֹא יִנָּתְשׁוּ עוֹד מֵעַל אַדְמָתָם אֲשֶׁר נָתַתִּי לָהֶם אָמַר יְהוָה אֱלֹהֶיךָ׃", | 9.13. "Behold, the days come, saith the LORD, That the plowman shall overtake the reaper, And the treader of grapes him that soweth seed; And the mountains shall drop sweet wine, And all the hills shall melt.", 9.14. "And I will turn the captivity of My people Israel, And they shall build the waste cities, and inhabit them; And they shall plant vineyards, and drink the wine thereof; They shall also make gardens, and eat the fruit of them.", 9.15. "And I will plant them upon their land, And they shall no more be plucked up Out of their land which I have given them, Saith the LORD thy God.", |
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19. Hebrew Bible, 2 Kings, 2.1, 2.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •valentinians Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 492, 493| 2.1. "וַיֹּאמֶר הִקְשִׁיתָ לִשְׁאוֹל אִם־תִּרְאֶה אֹתִי לֻקָּח מֵאִתָּךְ יְהִי־לְךָ כֵן וְאִם־אַיִן לֹא יִהְיֶה׃", 2.1. "וַיְהִי בְּהַעֲלוֹת יְהוָה אֶת־אֵלִיָּהוּ בַּסְעָרָה הַשָּׁמָיִם וַיֵּלֶךְ אֵלִיָּהוּ וֶאֱלִישָׁע מִן־הַגִּלְגָּל׃", 2.3. "וַיֵּצְאוּ בְנֵי־הַנְּבִיאִים אֲשֶׁר־בֵּית־אֵל אֶל־אֱלִישָׁע וַיֹּאמְרוּ אֵלָיו הֲיָדַעְתָּ כִּי הַיּוֹם יְהוָה לֹקֵחַ אֶת־אֲדֹנֶיךָ מֵעַל רֹאשֶׁךָ וַיֹּאמֶר גַּם־אֲנִי יָדַעְתִּי הֶחֱשׁוּ׃", | 2.1. "And it came to pass, when the LORD would take up Elijah by a whirlwind into heaven, that Elijah went with Elisha from Gilgal.", 2.3. "And the sons of the prophets that were at Beth-el came forth to Elisha, and said unto him: ‘Knowest thou that the LORD will take away thy master from thy head to-day?’ And he said: ‘Yea, I know it; hold ye your peace.’—", |
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20. Homer, Iliad, 2.1-2.4, 4.43, 5.844-5.845, 16.514-16.516 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •valentinians •valentinian, Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 114, 117, 120; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 204; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 118 | 2.1. / Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best, 2.2. / Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best, 2.3. / Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best, 2.4. / Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best, 4.43. / When it shall be that I, vehemently eager to lay waste a city, choose one wherein dwell men that are dear to thee, seek thou in no wise to hinder my anger, but suffer me; since I too have yielded to thee of mine own will, yet with soul unwilling. For of all cities beneath sun and starry heaven 5.844. / Then Pallas Athene grasped the lash and the reins, and against Ares first she speedily drave the single-hooved horses. He was stripping of his armour huge Periphas that was far the best of the Aetolians, the glorious son of Ochesius. Him was blood-stained Ares stripping; but Athene 5.845. / put on the cap of Hades, to the end that mighty Ares should not see her.Now when Ares, the bane of mortals, was ware of goodly Diomedes, he let be huge Periphas to lie where he was, even where at the first he had slain him and taken away his life but made straight for Diomedes, tamer of horses. 16.514. / And with his hand he caught and pressed his arm, for his wound tormented him, the wound that Teucer, while warding off destruction from his comrades, had dealt him with his arrow as he rushed upon the high wall. Then in prayer he spake to Apollo, that smiteth afar:Hear me, O king that art haply in the rich land of Lycia 16.515. / or haply in Troy, but everywhere hast power to hearken unto a man that is in sorrow, even as now sorrow is come upon me. For I have this grievous wound and mine arm on this side and on that is shot through with sharp pangs, nor can the blood be staunched; and my shoulder is made heavy with the wound, 16.516. / or haply in Troy, but everywhere hast power to hearken unto a man that is in sorrow, even as now sorrow is come upon me. For I have this grievous wound and mine arm on this side and on that is shot through with sharp pangs, nor can the blood be staunched; and my shoulder is made heavy with the wound, |
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| 21. Homer, Odyssey, 1.174, 11.626, 18.73, 18.113 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •valentinian, •valentinians •valentinians, notion of faith Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 313; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 204; Osborne (2001), Irenaeus of Lyons, 58 |
| 22. Septuagint, Isaiah, 40.11, 52.6 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •valentinians/valentinus •valentinus, valentinianism Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 77; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 158 |
| 23. Heraclitus of Ephesus, Fragments, 25 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •valentinians, valentinianism Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 352 |
| 24. Theognis, Elegies, 227-229, 231-232, 596, 230 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 160 |
25. Hebrew Bible, Ezekiel, 13.23, 16.25, 16.31, 16.55, 18.21-18.24, 36.29-36.30, 39.9 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 495, 501, 502, 519; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 35, 36| 13.23. "לָכֵן שָׁוְא לֹא תֶחֱזֶינָה וְקֶסֶם לֹא־תִקְסַמְנָה עוֹד וְהִצַּלְתִּי אֶת־עַמִּי מִיֶּדְכֶן וִידַעְתֶּן כִּי־אֲנִי יְהוָה׃", 16.25. "אֶל־כָּל־רֹאשׁ דֶּרֶךְ בָּנִית רָמָתֵךְ וַתְּתַעֲבִי אֶת־יָפְיֵךְ וַתְּפַשְּׂקִי אֶת־רַגְלַיִךְ לְכָל־עוֹבֵר וַתַּרְבִּי אֶת־תזנתך [תַּזְנוּתָיִךְ׃]", 16.31. "בִּבְנוֹתַיִךְ גַּבֵּךְ בְּרֹאשׁ כָּל־דֶּרֶךְ וְרָמָתֵךְ עשיתי [עָשִׂית] בְּכָל־רְחוֹב וְלֹא־הייתי [הָיִית] כַּזּוֹנָה לְקַלֵּס אֶתְנָן׃", 16.55. "וַאֲחוֹתַיִךְ סְדֹם וּבְנוֹתֶיהָ תָּשֹׁבְןָ לְקַדְמָתָן וְשֹׁמְרוֹן וּבְנוֹתֶיהָ תָּשֹׁבְןָ לְקַדְמָתָן וְאַתְּ וּבְנוֹתַיִךְ תְּשֻׁבֶינָה לְקַדְמַתְכֶן׃", 18.21. "וְהָרָשָׁע כִּי יָשׁוּב מִכָּל־חטאתו [חַטֹּאתָיו] אֲשֶׁר עָשָׂה וְשָׁמַר אֶת־כָּל־חֻקּוֹתַי וְעָשָׂה מִשְׁפָּט וּצְדָקָה חָיֹה יִחְיֶה לֹא יָמוּת׃", 18.22. "כָּל־פְּשָׁעָיו אֲשֶׁר עָשָׂה לֹא יִזָּכְרוּ לוֹ בְּצִדְקָתוֹ אֲשֶׁר־עָשָׂה יִחְיֶה׃", 18.23. "הֶחָפֹץ אֶחְפֹּץ מוֹת רָשָׁע נְאֻם אֲדֹנָי יְהוִה הֲלוֹא בְּשׁוּבוֹ מִדְּרָכָיו וְחָיָה׃", 18.24. "וּבְשׁוּב צַדִּיק מִצִּדְקָתוֹ וְעָשָׂה עָוֶל כְּכֹל הַתּוֹעֵבוֹת אֲשֶׁר־עָשָׂה הָרָשָׁע יַעֲשֶׂה וָחָי כָּל־צדקתו [צִדְקֹתָיו] אֲשֶׁר־עָשָׂה לֹא תִזָּכַרְנָה בְּמַעֲלוֹ אֲשֶׁר־מָעַל וּבְחַטָּאתוֹ אֲשֶׁר־חָטָא בָּם יָמוּת׃", 36.29. "וְהוֹשַׁעְתִּי אֶתְכֶם מִכֹּל טֻמְאוֹתֵיכֶם וְקָרָאתִי אֶל־הַדָּגָן וְהִרְבֵּיתִי אֹתוֹ וְלֹא־אֶתֵּן עֲלֵיכֶם רָעָב׃", 39.9. "וְיָצְאוּ יֹשְׁבֵי עָרֵי יִשְׂרָאֵל וּבִעֲרוּ וְהִשִּׂיקוּ בְּנֶשֶׁק וּמָגֵן וְצִנָּה בְּקֶשֶׁת וּבְחִצִּים וּבְמַקֵּל יָד וּבְרֹמַח וּבִעֲרוּ בָהֶם אֵשׁ שֶׁבַע שָׁנִים׃", | 13.23. "therefore ye shall no more see vanity, nor divine divinations; and I will deliver My people out of your hand; and ye shall know that I am the LORD.’", 16.25. "Thou hast built thy lofty place at every head of the way, and hast made thy beauty an abomination, and hast opened thy feet to every one that passed by, and multiplied thy harlotries.", 16.31. "in that thou buildest thine eminent place in the head of every way, and makest thy lofty place in every street; and hast not been as a harlot that enhanceth her hire.", 16.55. "And thy sisters, Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, and thou and thy daughters shall return to your former estate.", 18.21. "But if the wicked turn from all his sins that he hath committed, and keep all My statutes, and do that which is lawful and right, he shall surely live, he shall not die.", 18.22. "None of his transgressions that he hath committed shall be remembered against him; for his righteousness that he hath done he shall live.", 18.23. "Have I any pleasure at all that the wicked should die? saith the Lord GOD; and not rather that he should return from his ways, and live?", 18.24. "But when the righteous turneth away from his righteousness, and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? None of his righteous deeds that he hath done shall be remembered; for his trespass that he trespassed, and for his sin that he hath sinned, for them shall he die.", 36.29. "And I will save you from all your uncleannesses; and I will call for the corn, and will increase it, and lay no famine upon you.", 36.30. "And I will multiply the fruit of the tree, and the increase of the field, that ye may receive no more the reproach of famine among the nations.", 39.9. "And they that dwell in the cities of Israel shall go forth, and shall make fires of the weapons and use them as fuel, both the shields and the bucklers, the bows and the arrows, and the hand-staves, and the spears, and they shall make fires of them seven years;", |
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| 26. Pherecydes of Syros, Fragments, 7.1 (6th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 89 |
27. Hebrew Bible, Zechariah, 5.1-5.4, 6.12, 8.23, 14.5 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •valentinians/valentinianism •valentinians Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 492; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 180; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 15; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 35| 5.1. "וָאָשׁוּב וָאֶשָּׂא עֵינַי וָאֶרְאֶה וְהִנֵּה מְגִלָּה עָפָה׃", 5.1. "וָאֹמַר אֶל־הַמַּלְאָךְ הַדֹּבֵר בִּי אָנָה הֵמָּה מוֹלִכוֹת אֶת־הָאֵיפָה׃", 5.2. "וַיֹּאמֶר אֵלַי מָה אַתָּה רֹאֶה וָאֹמַר אֲנִי רֹאֶה מְגִלָּה עָפָה אָרְכָּהּ עֶשְׂרִים בָּאַמָּה וְרָחְבָּהּ עֶשֶׂר בָּאַמָּה׃", 5.3. "וַיֹּאמֶר אֵלַי זֹאת הָאָלָה הַיּוֹצֵאת עַל־פְּנֵי כָל־הָאָרֶץ כִּי כָל־הַגֹּנֵב מִזֶּה כָּמוֹהָ נִקָּה וְכָל־הַנִּשְׁבָּע מִזֶּה כָּמוֹהָ נִקָּה׃", 5.4. "הוֹצֵאתִיהָ נְאֻם יְהוָה צְבָאוֹת וּבָאָה אֶל־בֵּית הַגַּנָּב וְאֶל־בֵּית הַנִּשְׁבָּע בִּשְׁמִי לַשָּׁקֶר וְלָנֶה בְּתוֹךְ בֵּיתוֹ וְכִלַּתּוּ וְאֶת־עֵצָיו וְאֶת־אֲבָנָיו׃", 6.12. "וְאָמַרְתָּ אֵלָיו לֵאמֹר כֹּה אָמַר יְהוָה צְבָאוֹת לֵאמֹר הִנֵּה־אִישׁ צֶמַח שְׁמוֹ וּמִתַּחְתָּיו יִצְמָח וּבָנָה אֶת־הֵיכַל יְהוָהּ׃", 8.23. "כֹּה אָמַר יְהוָה צְבָאוֹת בַּיָּמִים הָהֵמָּה אֲשֶׁר יַחֲזִיקוּ עֲשָׂרָה אֲנָשִׁים מִכֹּל לְשֹׁנוֹת הַגּוֹיִם וְהֶחֱזִיקוּ בִּכְנַף אִישׁ יְהוּדִי לֵאמֹר נֵלְכָה עִמָּכֶם כִּי שָׁמַעְנוּ אֱלֹהִים עִמָּכֶם׃", 14.5. "וְנַסְתֶּם גֵּיא־הָרַי כִּי־יַגִּיעַ גֵּי־הָרִים אֶל־אָצַל וְנַסְתֶּם כַּאֲשֶׁר נַסְתֶּם מִפְּנֵי הָרַעַשׁ בִּימֵי עֻזִּיָּה מֶלֶךְ־יְהוּדָה וּבָא יְהוָה אֱלֹהַי כָּל־קְדֹשִׁים עִמָּךְ׃", | 5.1. "Then again I lifted up mine eyes, and saw, and behold a flying scroll.", 5.2. "And he said unto me: ‘What seest thou?’ And I answered: ‘I see a flying scroll; the length thereof is twenty cubits, and the breadth thereof ten cubits.’", 5.3. "Then said he unto me: ‘This is the curse that goeth forth over the face of the whole land; for every one that stealeth shall be swept away on the one side like it; and every one that sweareth shall be swept away on the other side like it.", 5.4. "I cause it to go forth, saith the LORD of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by My name; and it shall abide in the midst of his house, and shall consume it with the timber thereof and the stones thereof.’", 6.12. "and speak unto him, saying: Thus speaketh the LORD of hosts, saying: Behold, a man whose name is the Shoot, and who shall shoot up out of his place, and build the temple of the LORD;", 8.23. "Thus saith the LORD of hosts: In those days it shall come to pass, that ten men shall take hold, out of all the languages of the nations, shall even take hold of the skirt of him that is a Jew, saying: We will go with you, for we have heard that God is with you.’", 14.5. "And ye shall flee to the valley of the mountains; For the valley of the mountains shall reach unto Azel; Yea, ye shall flee, like as ye fled from before the earthquake In the days of Uzziah king of Judah; And the LORD my God shall come, And all the holy ones with Thee.", |
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28. Hebrew Bible, Ecclesiastes, 3.19-3.21, 7.16 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •valentinians Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 145; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 31| 3.19. "כִּי מִקְרֶה בְנֵי־הָאָדָם וּמִקְרֶה הַבְּהֵמָה וּמִקְרֶה אֶחָד לָהֶם כְּמוֹת זֶה כֵּן מוֹת זֶה וְרוּחַ אֶחָד לַכֹּל וּמוֹתַר הָאָדָם מִן־הַבְּהֵמָה אָיִן כִּי הַכֹּל הָבֶל׃", 3.21. "מִי יוֹדֵעַ רוּחַ בְּנֵי הָאָדָם הָעֹלָה הִיא לְמָעְלָה וְרוּחַ הַבְּהֵמָה הַיֹּרֶדֶת הִיא לְמַטָּה לָאָרֶץ׃", 7.16. "אַל־תְּהִי צַדִּיק הַרְבֵּה וְאַל־תִּתְחַכַּם יוֹתֵר לָמָּה תִּשּׁוֹמֵם׃", | 3.19. "For that which befalleth the sons of men befalleth beasts; even one thing befalleth them; as the one dieth, so dieth the other; yea, they have all one breath; so that man hath no pre-eminence above a beast; for all is vanity.", 3.20. "All go unto one place; all are of the dust, and all return to dust.", 3.21. "Who knoweth the spirit of man whether it goeth upward, and the spirit of the beast whether it goeth downward to the earth?", 7.16. "Be not righteous overmuch; neither make thyself overwise; why shouldest thou destroy thyself?", |
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29. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 187| 400a. ΕΡΜ. λέγε μόνον. ΣΩ. τὴν φύσιν παντὸς τοῦ σώματος, ὥστε καὶ ζῆν καὶ περιιέναι, τί σοι δοκεῖ ἔχειν τε καὶ ὀχεῖν ἄλλο ἢ ψυχή; ΕΡΜ. οὐδὲν ἄλλο. ΣΩ. τί δέ; καὶ τὴν τῶν ἄλλων ἁπάντων φύσιν οὐ πιστεύεις Ἀναξαγόρᾳ νοῦν καὶ ψυχὴν εἶναι τὴν διακοσμοῦσαν καὶ ἔχουσαν; ΕΡΜ. ἔγωγε. | 400a. Hermogenes. I am listening. Socrates. Do you think there is anything which holds and carries the whole nature of the body, so that it lives and moves, except the soul? Hermogenes. No; nothing. Socrates. Well, and do you not believe the doctrine of Anaxagoras, that it is mind or soul which orders and holds the nature of all things? Hermogenes. I do. |
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30. Aristophanes, Birds, 694 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •valentinians Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 121| 694. γῆ δ' οὐδ' ἀὴρ οὐδ' οὐρανὸς ἦν: ̓Ερέβους δ' ἐν ἀπείροσι κόλποις | |
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31. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 331| 473e. οὐκ ἂν εἴη—ἀθλιώτερος μέντοι ὁ διαφεύγων καὶ τυραννεύσας. τί τοῦτο, ὦ Πῶλε; γελᾷς; ἄλλο αὖ τοῦτο εἶδος ἐλέγχου ἐστίν, ἐπειδάν τίς τι εἴπῃ, καταγελᾶν, ἐλέγχειν δὲ μή; ΠΩΛ. οὐκ οἴει ἐξεληλέγχθαι, ὦ Σώκρατες, ὅταν τοιαῦτα λέγῃς ἃ οὐδεὶς ἂν φήσειεν ἀνθρώπων; ἐπεὶ ἐροῦ τινα τουτωνί. ΣΩ. ὦ Πῶλε, οὐκ εἰμὶ τῶν πολιτικῶν, καὶ πέρυσι βουλεύειν λαχών, ἐπειδὴ ἡ φυλὴ ἐπρυτάνευε καὶ ἔδει με ἐπιψηφίζειν, | 473e. neither can be happier; but still more wretched is he who goes scot-free and establishes himself as despot. What is that I see, Polus? You are laughing? Here we have yet another form of refutation—when a statement is made, to laugh it down, instead of disproving it! Pol. Do you not think yourself utterly refuted, Socrates, when you make such statements as nobody in the world would assent to? You have only to ask anyone of the company here. Soc. Polus, I am not one of your statesmen: indeed, last year, when I was elected a member of the Council, and, as my tribe held the Presidency, |
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32. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 308| 48c. εἴδεσιν μόνον εἰκότως ὑπὸ τοῦ καὶ βραχὺ φρονοῦντος ἀπεικασθῆναι. νῦν δὲ οὖν τό γε παρʼ ἡμῶν ὧδε ἐχέτω· τὴν μὲν περὶ ἁπάντων εἴτε ἀρχὴν εἴτε ἀρχὰς εἴτε ὅπῃ δοκεῖ τούτων πέρι τὸ νῦν οὐ ῥητέον, διʼ ἄλλο μὲν οὐδέν, διὰ δὲ τὸ χαλεπὸν εἶναι κατὰ τὸν παρόντα τρόπον τῆς διεξόδου δηλῶσαι τὰ δοκοῦντα, μήτʼ οὖν ὑμεῖς οἴεσθε δεῖν ἐμὲ λέγειν, οὔτʼ αὐτὸς αὖ πείθειν ἐμαυτὸν εἴην ἂν δυνατὸς ὡς ὀρθῶς ἐγχειροῖμʼ | 48c. by the man who has even a grain of sense, to the class of syllables. For the present, however, let our procedure be as follows. We shall not now expound the principle of all things—or their principles, or whatever term we use concerning them; and that solely for this reason, that it is difficult for us to explain our views while keeping to our present method of exposition. You, therefore, ought not to suppose that I should expound them, while as for me—I should never be able to convince myself that I should be right in attempting to undertake so great a task. Strictly adhering, then, |
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33. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •valentinians, valentinianism Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 168| 176b. ἐκεῖσε φεύγειν ὅτι τάχιστα. φυγὴ δὲ ὁμοίωσις θεῷ κατὰ τὸ δυνατόν· ὁμοίωσις δὲ δίκαιον καὶ ὅσιον μετὰ φρονήσεως γενέσθαι. ἀλλὰ γάρ, ὦ ἄριστε, οὐ πάνυ τι ῥᾴδιον πεῖσαι ὡς ἄρα οὐχ ὧν ἕνεκα οἱ πολλοί φασι δεῖν πονηρίαν μὲν φεύγειν, ἀρετὴν δὲ διώκειν, τούτων χάριν τὸ μὲν ἐπιτηδευτέον, τὸ δʼ οὔ, ἵνα δὴ μὴ κακὸς καὶ ἵνα ἀγαθὸς δοκῇ εἶναι· ταῦτα μὲν γάρ ἐστιν ὁ λεγόμενος γραῶν ὕθλος, ὡς ἐμοὶ φαίνεται· τὸ δὲ ἀληθὲς ὧδε λέγωμεν. θεὸς οὐδαμῇ | |
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34. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 279| 210d. πολὺ ἤδη τὸ καλὸν μηκέτι τὸ παρʼ ἑνί, ὥσπερ οἰκέτης, ἀγαπῶν παιδαρίου κάλλος ἢ ἀνθρώπου τινὸς ἢ ἐπιτηδεύματος ἑνός, δουλεύων φαῦλος ᾖ καὶ σμικρολόγος, ἀλλʼ ἐπὶ τὸ πολὺ πέλαγος τετραμμένος τοῦ καλοῦ καὶ θεωρῶν πολλοὺς καὶ καλοὺς λόγους καὶ μεγαλοπρεπεῖς τίκτῃ καὶ διανοήματα ἐν φιλοσοφίᾳ ἀφθόνῳ, ἕως ἂν ἐνταῦθα ῥωσθεὶς καὶ αὐξηθεὶς κατίδῃ τινὰ ἐπιστήμην μίαν τοιαύτην, ἥ ἐστι καλοῦ | 210d. like a lackey, upon the beauty of a particular child or man or single observance; and turning rather towards the main ocean of the beautiful may by contemplation of this bring forth in all their splendor many fair fruits of discourse and meditation in a plenteous crop of philosophy; until with the strength and increase there acquired he descries a certain single knowledge connected with a beauty which has yet to be told. And here, I pray you, |
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35. Plato, Sophist, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 306| 246a. ὅτι τὸ ὂν τοῦ μὴ ὄντος οὐδὲν εὐπορώτερον εἰπεῖν ὅτι ποτʼ ἔστιν. ΘΕΑΙ. οὐκοῦν πορεύεσθαι χρὴ καὶ ἐπὶ τούτους. ΞΕ. καὶ μὴν ἔοικέ γε ἐν αὐτοῖς οἷον γιγαντομαχία τις εἶναι διὰ τὴν ἀμφισβήτησιν περὶ τῆς οὐσίας πρὸς ἀλλήλους. ΘΕΑΙ. πῶς; ΞΕ. οἱ μὲν εἰς γῆν ἐξ οὐρανοῦ καὶ τοῦ ἀοράτου πάντα ἕλκουσι, ταῖς χερσὶν ἀτεχνῶς πέτρας καὶ δρῦς περιλαμβάνοντες. τῶν γὰρ τοιούτων ἐφαπτόμενοι πάντων διισχυρίζονται τοῦτο εἶναι μόνον ὃ παρέχει προσβολὴν καὶ ἐπαφήν | 246a. to define the nature of being than that of not-being. Theaet. Very well, then, we must proceed towards those others also. Str. And indeed there seems to be a battle like that of the gods and the giants going on among them, because of their disagreement about existence. Theaet. How so? Str. Some of them drag down everything from heaven and the invisible to earth, actually grasping rocks and trees with their hands; for they lay their hands on all such things and maintain stoutly that that alone exists which can be touched and handled; |
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36. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 251 | 509d. he said. Conceive then, said I, as we were saying, that there are these two entities, and that one of them is sovereign over the intelligible order and region and the other over the world of the eye-ball, not to say the sky-ball, but let that pass. You surely apprehend the two types, the visible and the intelligible. I do. Represent them then, as it were, by a line divided into two unequal sections and cut each section again in the same ratio (the section, that is, of the visible and that of the intelligible order), and then as an expression of the ratio of their comparative clearness and obscurity you will have, as one of the section |
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| 37. Plato, Protagoras, 329 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •valentinian, ideas •valentinian, myth Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 206 |
38. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •valentinian, anthropology Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 199| 30c. ΠΡΩ. ἀλλʼ οὐδαμῶς τοῦτό γʼ ἂν λόγον ἔχοι. ΣΩ. οὐκοῦν εἰ μὴ τοῦτο, μετʼ ἐκείνου τοῦ λόγου ἂν ἑπόμενοι βέλτιον λέγοιμεν ὡς ἔστιν, ἃ πολλάκις εἰρήκαμεν, ἄπειρόν τε ἐν τῷ παντὶ πολύ, καὶ πέρας ἱκανόν, καί τις ἐπʼ αὐτοῖς αἰτία οὐ φαύλη, κοσμοῦσά τε καὶ συντάττουσα ἐνιαυτούς τε καὶ ὥρας καὶ μῆνας, σοφία καὶ νοῦς λεγομένη δικαιότατʼ ἄν. ΠΡΩ. δικαιότατα δῆτα. ΣΩ. σοφία μὴν καὶ νοῦς ἄνευ ψυχῆς οὐκ ἄν ποτε γενοίσθην. ΠΡΩ. οὐ γὰρ οὖν. | 30c. Pro. Certainly there would be no sense in that. Soc. Then if that is not the case, it would be better to follow the other line of thought and say, as we have often said, that there is in the universe a plentiful infinite and a sufficient limit, and in addition a by no means feeble cause which orders and arranges years and seasons and months, and may most justly be called wisdom and mind. Pro. Yes, most justly. Soc. Surely reason and mind could never come into being without soul. Pro. No, never. Soc. Then in the nature of Zeus you would say that a kingly soul |
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39. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •valentinians Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 187| 97c. ἀναγιγνώσκοντος, καὶ λέγοντος ὡς ἄρα νοῦς ἐστιν ὁ διακοσμῶν τε καὶ πάντων αἴτιος, ταύτῃ δὴ τῇ αἰτίᾳ ἥσθην τε καὶ ἔδοξέ μοι τρόπον τινὰ εὖ ἔχειν τὸ τὸν νοῦν εἶναι πάντων αἴτιον, καὶ ἡγησάμην, εἰ τοῦθ’ οὕτως ἔχει, τόν γε νοῦν κοσμοῦντα πάντα κοσμεῖν καὶ ἕκαστον τιθέναι ταύτῃ ὅπῃ ἂν βέλτιστα ἔχῃ: εἰ οὖν τις βούλοιτο τὴν αἰτίαν εὑρεῖν περὶ ἑκάστου ὅπῃ γίγνεται ἢ ἀπόλλυται ἢ ἔστι, τοῦτο δεῖν περὶ αὐτοῦ εὑρεῖν, ὅπῃ βέλτιστον αὐτῷ ἐστιν ἢ εἶναι ἢ | 97c. that it is the mind that arranges and causes all things. I was pleased with this theory of cause, and it seemed to me to be somehow right that the mind should be the cause of all things, and I thought, If this is so, the mind in arranging things arranges everything and establishes each thing as it is best for it to be. So if anyone wishes to find the cause of the generation or destruction or existence of a particular thing, he must find out what sort of existence, or passive state of any kind, or activity is best for it. And therefore in respect to |
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40. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 307| 248c. λειμῶνος τυγχάνει οὖσα, ἥ τε τοῦ πτεροῦ φύσις, ᾧ ψυχὴ κουφίζεται, τούτῳ τρέφεται. θεσμός τε Ἀδραστείας ὅδε. ἥτις ἂν ψυχὴ θεῷ συνοπαδὸς γενομένη κατίδῃ τι τῶν ἀληθῶν, μέχρι τε τῆς ἑτέρας περιόδου εἶναι ἀπήμονα, κἂν ἀεὶ τοῦτο δύνηται ποιεῖν, ἀεὶ ἀβλαβῆ εἶναι· ὅταν δὲ ἀδυνατήσασα ἐπισπέσθαι μὴ ἴδῃ, καί τινι συντυχίᾳ χρησαμένη λήθης τε καὶ κακίας πλησθεῖσα βαρυνθῇ, βαρυνθεῖσα δὲ πτερορρυήσῃ τε καὶ ἐπὶ τὴν γῆν πέσῃ, τότε νόμος ταύτην | 248c. on which the soul is raised up is nourished by this. And this is a law of Destiny, that the soul which follows after God and obtains a view of any of the truths is free from harm until the next period, and if it can always attain this, is always unharmed; but when, through inability to follow, it fails to see, and through some mischance is filled with forgetfulness and evil and grows heavy, and when it has grown heavy, loses its wings and falls to the earth, then it is the law that this soul |
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| 41. Plato, Letters, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •valentinians, valentinianism Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 390 |
42. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 204| 865a. ΑΘ. | 865a. and not let out of jail until after that time. Ath. We need not hesitate to enact laws about every class of murder on similar lines, now that we have made a beginning. First we shall deal with the cases that are violent and involuntary. If a man has killed a friend in a contest or in public games—whether his death has been immediate or as the after-effect of wounds,—or similarly if he has killed him in war or in some action of training for war, either when practicing |
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43. Plato, Parmenides, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 120| 132e. αὐτοῦ εἴδους μετέχειν; | 132e. the same idea as its like? Ceph. Then it is impossible that anything be like the idea, or the idea like anything; for if they are alike, some further idea, in addition to the first, will always appear, and if that is like anything, still another, |
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| 44. Plato, Epinomis, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •valentinian, anthropology Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 199 |
| 45. Callimachus, Aetia, 142.319 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •valentinian i •valentinian ii Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 316 |
| 46. Aristotle, Rhetoric, 2.20 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •valentinians Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 140 |
| 47. Aristotle, Nicomachean Ethics, 3.4.4-3.4.5 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •valentinians Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 130 |
| 48. Septuagint, Tobit, 7.23, 14.46 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •valentinians Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 47 |
| 49. Aristotle, Generation And Corruption, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •valentinian/valentinians Found in books: Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 86 |
| 50. Aristotle, Generation of Animals, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •valentinian, trichotomous view of mankind Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 203 |
| 51. Aristotle, Soul, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 199, 203 |
| 52. Aristotle, Posterior Analytics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •valentinians, notion of faith Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 288 |
| 53. Ezekiel The Tragedian, Exagoge, 70 (3rd cent. BCE - 1st cent. BCE) Tagged with subjects: •valentinus, valentinians Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 167 |
| 54. Ennius, Annales, 372-373 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 105 |
55. Anon., 1 Enoch, 1.9, 49.4, 83.2-83.3, 91.18, 94.1, 104.2 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 124; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 176, 180 | 1.9. And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly:And to convict all flesh of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him. 49.4. And he shall judge the secret things, And none shall be able to utter a lying word before him; For he is the Elect One before the Lord of Spirits according to His good pleasure. 83.2. them before thee. Two visions I saw before I took a wife, and the one was quite unlike the other: the first when I was learning to write: the second before I took thy mother, (when) I saw a terrible 83.3. vision. And regarding them I prayed to the Lord. I had laid me down in the house of my grandfather Mahalalel, (when) I saw in a vision how the heaven collapsed and was borne off and fell to 91.18. And now I tell you, my sons, and show you The paths of righteousness and the paths of violence. Yea, I will show them to you again That ye may know what will come to pass. 94.1. And now I say unto you, my sons, love righteousness and walk therein; For the paths of righteousness are worthy of acceptation, But the paths of unrighteousness shall suddenly be destroyed and vanish. 94.1. Thus I speak and declare unto you: He who hath created you will overthrow you, And for your fall there shall be no compassion, And your Creator will rejoice at your destruction. 104.2. One: and your names are written before the glory of the Great One. Be hopeful; for aforetime ye were put to shame through ill and affliction; but now ye shall shine as the lights of heaven, |
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| 56. Plautus, Casina, 897 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •valentinian i Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 156 |
57. Anon., Testament of Benjamin, None (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 32 | 10.6. For all these things they gave us for an inheritance, saying: Keep the commandments of God, until the Lord shall reveal His salvation to all Gentiles. |
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| 58. Dead Sea Scrolls, Community Rule, 1.19-1.20, 3.18-3.21, 9.20-9.21, 11.11 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •valentinians •gnosticism, valentinian gnosticism, dialogue traditions of •gnosticism, valentinian gnosticism, violence and vengeance in Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 115; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 124, 347 |
| 59. Cicero, De Oratore, 1.57.244 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •valentinians Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 138 |
60. Cicero, On The Nature of The Gods, 1.83, 2.4.12, 2.84 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •emperors, valentinian •valentinian, appointment •valentinian/valentinians Found in books: Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 254; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 105; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 51 | 1.83. Should not the physical philosopher therefore, that is, the explorer and tracker-out of nature, be ashamed to go to minds besotted with habit for evidence of truth? On your principle it will be legitimate to assert that Jupiter always wears a beard and Apollo never, and that Minerva has grey eyes and Neptune blue. Yes, and at Athens there is a much-praised statue of Vulcan made by Alcamenes, a standing figure, draped, which displays a slight lameness, though not enough to be unsightly. We shall therefore deem god to be lame, since tradition represents Vulcan so. Tell me now, do we also make out the gods to have the same names as those by which they are known to us? 2.84. And those things which travel towards the centre of the earth which is its lowest point, those which move from the centre upwards, and those which rotate in circles round the centre, constitute the one continuous nature of the world. Again the continuum of the world's nature is constituted by the cyclic transmutations of the four kinds of matter. For earth turns into water, water into air, air into aether, and then the process is reversed, and aether becomes air, air water, and water earth, the lowest of the four. Thus the parts of the world are held in union by the constant passage up and down, thenceforth, of these four elements of which all things are composed. |
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| 61. Cicero, On Laws, 1.27 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •valentinians Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 114 |
62. Cicero, On Invention, 1.7.9, 2.40-2.51, 2.40.116, 2.48.142 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •valentinians Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 136, 137, 144| 2.40. hoc ergo in genere spectabitur locus, tempus, occasio, facultas; quorum unius cuiusque vis diligenter in con- firmationis praeceptis explicata est. quare, ne aut hic non admonuisse aut ne eadem iterum dixisse videamur, breviter iniciemus, quid quaque in parte considerari oporteat. in loco igitur opportunitas, in tempore longinquitas, in occasione commoditas ad faciendum idonea, in facultate copia et potestas earum rerum, propter quas aliquid facilius fit aut quibus sine omnino confici non potest, consideranda est. 2.41. De- inde videndum est, quid adiunctum sit negotio, hoc est, quid maius, quid minus, quid aeque magnum sit, quid simile; ex quibus coniectura quaedam ducitur, si, quemadmodum res maiores, minores, aeque magnae, similes agi soleant, diligenter considerabitur. quo in genere eventus quoque videndus erit, hoc est, quid ex quaque re soleat evenire, magno opere consi- derandum est, ut metus, laetitia, titubatio, audacia. 2.42. Quarta autem pars rebus erat ex iis, quas negotiis di- cebamus esse adtributas, consecutio. in ea quaeruntur ea, quae gestum negotium confestim aut intervallo con- sequuntur. in quo videbimus, ecqua consuetudo sit, ecqua lex, ecqua pactio, ecquod eius rei artificium aut usus aut exercitatio, hominum aut adprobatio aut offensio; ex quibus nonnumquam elicitur aliquid suspicionis. Sunt autem aliae suspiciones, quae communiter et ex negotiorum et ex personarum adtributionibus su- muntur. nam et ex fortuna et ex natura et ex victu, studio, factis, casu, orationibus, consilio et ex habitu animi aut corporis pleraque pertinent ad easdem res, quae rem credibilem aut incredibilem facere pos- 2.43. sunt et cum facti suspicione iunguntur. maxime enim quaerere oportet in hac constitutione, primum po- tueritne aliquid fieri; deinde ecquo ab alio potuerit; deinde facultas, de qua ante diximus; deinde utrum id facinus sit, quod paenitere fuerit necesse, quod spem celandi non haberet; deinde necessitudo, in qua necesse fuerit id aut fieri aut ita fieri, quaeritur. quorum pars ad consilium pertinet, quod personis adtributum est, ut in ea causa, quam exposuimus: ante rem, quod in itinere se tam familiariter adplicaverit, quod sermonis causam quaesierit, quod simul deverterit, deinde cena- rit. in re nox, somnus. post rem, quod solus exierit, quod illum tam familiarem tam aequo animo reli- 2.44. querit, quod cruentum gladium habuerit. rursum, utrum videatur diligenter ratio faciendi esse habita et excogitata, an ita temere, ut non veri simile sit quem- quam tam temere ad maleficium accessisse. in quo quaeritur, num quo alio modo commodius potuerit fieri vel a fortuna administrari. nam saepe, si pecuniae, adiumenta, adiutores desint, facultas fuisse faciundi non videtur. hoc modo si diligenter attendamus, apta inter se esse intellegimus haec, quae negotiis, et illa, quae personis sunt adtributa. Hic non facile est neque necessarium est distinguere, ut in superioribus partibus, quo pacto quicque accu- satorem et quomodo defensorem tractare oporteat. non est necessarium, propterea quod causa posita, quid in quamque conveniat, res ipsa docebit eos, qui non omnia hic se inventuros putabunt, 2.45. si modo quandam in commune mediocrem intellegentiam conferent; non facile autem, quod et infinitum est tot de rebus utram- que in partem singillatim de una quaque explicare et alias aliter haec in utramque partem causae solent convenire. quare considerare haec, quae exposuimus, oportebit. facilius autem ad inventionem animus in- cidet, si gesti negotii et suam et adversarii narrationem saepe et diligenter pertractabit et, quod quaeque pars suspicionis habebit, eliciens considerabit, quare, quo consilio, qua spe perficiundi quicque factum sit; hoc cur modo potius quam illo; cur ab hoc potius quam ab illo; cur nullo adiutore aut cur hoc; cur nemo sit conscius aut cur sit aut cur hic sit; cur hoc ante fac- tum sit; cur hoc ante factum non sit; cur hoc in ipso negotio, cur hoc post negotium, an factum de industria an rem ipsam consecutum sit; constetne oratio aut cum re aut ipsa secum; hoc huiusne rei sit signum an illius, an et huius et illius et utrius potius; quid fac- tum sit, quod non oportuerit, aut non factum, quod oportuerit. 2.46. cum animus hac intentione omnes totius negotii partes considerabit, tum illi ipsi in medium coacervati loci procedent, de quibus ante dictum est; et tum ex singulis, tum ex coniunctis argumenta certa nascentur, quorum argumentorum pars probabili, pars necessario in genere versabitur. accedunt autem saepe ad coniecturam quaestiones, testimonia, rumores, quae contra omnia uterque simili via praeceptorum torquere ad suae causae commodum debebit. nam et ex quae- stione suspiciones et ex testimonio et ex rumore aliquo pari ratione ut ex causa et ex persona et ex facto duci oportebit. 2.47. Quare nobis et ii videntur errare, qui hoc genus suspicionum artificii non putant indigere, et ii, qui aliter hoc de genere ac de omni coniectura praeci- piundum putant. omnis enim iisdem ex locis con- iectura sumenda est. nam et eius, qui in quaestione aliquid dixerit, et eius, qui in testimonio, et ipsius rumoris causa et veritas ex iisdem adtributionibus re- perietur. Omni autem in causa pars argumentorum est ad- iuncta ei causae solum, quae dicitur, et ex ipsa ita ducta, ut ab ea separatim in omnes eiusdem generis causas transferri non satis commode possit; pars au- tem est pervagatior et aut in omnes eiusdem generis aut in plerasque causas adcommodata. 2.48. haec ergo argumenta, quae transferri in multas causas possunt, locos communes nominamus. nam locus communis aut certae rei quandam continet amplificationem, ut si quis hoc velit ostendere, eum, qui parentem ne- carit, maximo supplicio esse dignum; quo loco nisi perorata et probata causa non est utendum; aut dubiae, quae ex contrario quoque habeat probabiles rationes argumentandi, ut suspicionibus credi oportere, et contra, suspicionibus credi non oportere. ac pars locorum communium per indignationem aut per con- questionem inducitur, de quibus ante dictum est, pars per aliquam probabilem utraque ex parte rationem. 2.49. distinguitur autem oratio atque inlustratur maxime raro inducendis locis communibus et aliquo loco iam certioribus illis auditoribus argumentis confirmato. nam et tum conceditur commune quiddam dicere, cum diligenter aliqui proprius causae locus tractatus est et auditoris animus aut renovatur ad ea, quae restant, aut omnibus iam dictis exsuscitatur. omnia autem ornamenta elocutionis, in quibus et suavitatis et gravitatis plurimum consistit, et omnia, quae in in- ventione rerum et sententiarum aliquid habent digni- 2.50. tatis, in communes locos conferuntur. quare non, ut causarum, sic oratorum quoque multorum communes loci sunt. nam nisi ab iis, qui multa in exercitatione magnam sibi verborum et sententiarum copiam con- paraverint, tractari non poterunt ornate et graviter, quemadmodum natura ipsorum desiderat. Atque hoc sit nobis dictum communiter de omni genere locorum communium; nunc exponemus, in coniecturalem constitutionem qui loci communes in- cidere soleant: suspicionibus credi oportere et non oportere; rumoribus credi oportere et non oportere; testibus credi oportere et non oportere; quaestionibus credi oportere et non oportere; vitam ante actam spectari oportere et non oportere; eiusdem esse, qui in illa re peccarit, et hoc quoque admisisse et non esse eiusdem; causam maxime spectari causam oportere et non oportere. atque hi quidem et si qui eiusmodi ex proprio argumento communes loci na- 2.51. scentur, in contrarias partes diducuntur. certus autem locus est accusatoris, per quem auget facti atrocitatem, et alter, per quem negat malorum misereri oportere: defensoris, per quem calumnia accusatorum cum in- dignatione ostenditur et per quem cum conquestione misericordia captatur. hi et ceteri loci omnes com- munes ex iisdem praeceptis sumuntur, quibus ceterae argumentationes; sed illae tenuius et subtilius et acu- tius tractantur, hi autem gravius et ornatius et cum verbis tum etiam sententiis excellentibus. in illis enim finis est, ut id, quod dicitur, verum esse videatur, in his, tametsi hoc quoque videri oportet, tamen finis est amplitudo. Nunc ad aliam constitutionem transeamus. | |
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63. Septuagint, Wisdom of Solomon, 1.14, 2.23, 3.1-3.6, 7.24, 8.1, 8.7, 9.2, 10.2, 13.1-13.9 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 145; Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 42; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 250; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 137; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 206; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 47; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 338 | 1.14. For he created all things that they might exist,and the generative forces of the world are wholesome,and there is no destructive poison in them;and the dominion of Hades is not on earth. 2.23. for God created man for incorruption,and made him in the image of his own eternity, 3.1. But the souls of the righteous are in the hand of God,and no torment will ever touch them. 3.2. In the eyes of the foolish they seemed to have died,and their departure was thought to be an affliction, 3.3. and their going from us to be their destruction;but they are at peace." 3.4. For though in the sight of men they were punished,their hope is full of immortality. 3.5. Having been disciplined a little, they will receive great good,because God tested them and found them worthy of himself; 3.6. like gold in the furnace he tried them,and like a sacrificial burnt offering he accepted them. 7.24. For wisdom is more mobile than any motion;because of her pureness she pervades and penetrates all things." 8.1. She reaches mightily from one end of the earth to the other,and she orders all things well. 8.7. And if any one loves righteousness,her labors are virtues;for she teaches self-control and prudence,justice and courage;nothing in life is more profitable for men than these. 9.2. and by thy wisdom hast formed man,to have dominion over the creatures thou hast made, 10.2. and gave him strength to rule all things." 13.1. For all men who were ignorant of God were foolish by nature;and they were unable from the good things that are seen to know him who exists,nor did they recognize the craftsman while paying heed to his works; 13.2. but they supposed that either fire or wind or swift air,or the circle of the stars, or turbulent water,or the luminaries of heaven were the gods that rule the world. 13.3. If through delight in the beauty of these things men assumed them to be gods,let them know how much better than these is their Lord,for the author of beauty created them. 13.4. And if men were amazed at their power and working,let them perceive from them how much more powerful is he who formed them. 13.5. For from the greatness and beauty of created things comes a corresponding perception of their Creator." 13.6. Yet these men are little to be blamed,for perhaps they go astray while seeking God and desiring to find him. 13.7. For as they live among his works they keep searching,and they trust in what they see, because the things that are seen are beautiful. 13.8. Yet again, not even they are to be excused; 13.9. for if they had the power to know so much that they could investigate the world,how did they fail to find sooner the Lord of these things? |
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| 64. Cicero, On Fate, 28-29, -15 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 295 |
| 65. Dead Sea Scrolls, Narrative Work And Prayer, 56, 55 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 66. Dead Sea Scrolls, Rule of The Community, 3.18-3.21, 9.20-9.21 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •gnosticism, valentinian gnosticism, dialogue traditions of •gnosticism, valentinian gnosticism, violence and vengeance in Found in books: Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 124, 347 |
| 67. Dead Sea Scrolls, Rule of The Community, 3.18-3.21, 9.20-9.21 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •gnosticism, valentinian gnosticism, dialogue traditions of •gnosticism, valentinian gnosticism, violence and vengeance in Found in books: Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 124, 347 |
| 68. Anon., Testament of Job, 4.9-4.10, 41.4 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •valentinians Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 32 |
69. Septuagint, Ecclesiasticus (Siracides), 7.5, 17.1, 32.4 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •valentinians •valentinians, valentinianism Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 145; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 325 | 7.5. Do not assert your righteousness before the Lord,nor display your wisdom before the king. 17.1. The Lord created man out of earth,and turned him back to it again. 17.1. And they will praise his holy name,to proclaim the grandeur of his works. 32.4. Where there is entertainment, do not pour out talk;do not display your cleverness out of season. |
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| 70. Anon., Testament of Judah, 25.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •valentinians Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 32 |
| 71. Anon., Testament of Zebulun, 10.2 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •valentinians Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 32 |
72. Anon., Testament of Asher, 1.3-1.8 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •gnosticism, valentinian gnosticism, dialogue traditions of Found in books: Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 124 | 1.3. Two ways hath God given to the sons of men, and two inclinations, and two kinds of action, and two modes (of action), and two issues. 1.4. Therefore all things are by twos, one over against the other. 1.5. For there are two ways of good and evil, and with these are the two inclinations in our breasts discriminating them. 1.6. Therefore if the soul take pleasure in the good (inclination), all its actions are in righteousness; and if it sin it straightway repenteth. 1.7. For, having its thoughts set upon righteousness, and casting away wickedness, it straightway overthroweth the evil, and uprooteth the sin. 1.8. But if it incline to the evil inclination, all its actions are in wickedness, and it driveth away the good, and cleaveth to the evil, and is ruled by Beliar; even though it work what is good, he perverteth it to evil. |
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73. Anon., Testament of Naphtali, 5.4 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •valentinians Found in books: Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 353 | 5.4. And when Levi became as a sun, lo, a certain young man gave to him twelve branches of palm; and Judah was bright as the moon, and under their feet were twelve rays. |
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| 74. Cicero, Philippicae, 3.3 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •valentinian i Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 67 |
| 75. Cicero, Pro Milone, 59-61 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 328 |
| 76. Cicero, Pro Quinctio, 79 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •valentinian i Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 156 |
77. Cicero, Tusculan Disputations, 4.12-4.13 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •valentinian/valentinians Found in books: Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 95| 4.12. laetitia autem et libido in bonorum opinione versantur, cum libido ad id, quod videtur bonum, inlecta inlecta s iniecta X et sqq. cf. Barlaami eth. sec. Stoicos 2, 11 qui hinc haud pauca adsumpsit. inflammata rapiatur, laetitia ut adepta iam aliquid concupitum ecferatur et gestiat. natura natura s V rec naturae X (-re K) enim omnes ea, Stoic. fr. 3, 438 quae bona videntur, secuntur fugiuntque contraria; quam ob rem simul obiecta species est speciei est H speci est KR ( add. c ) speciest GV cuiuspiam, quod bonum videatur, ad id adipiscendum impellit ipsa natura. id cum constanter prudenterque fit, eius modi adpetitionem Stoici bou/lhsin BO gL AHClN KR bo gL HC in G bo ga HCin V appellant, nos appellemus appellemus We. appellamus X (apell G) cf. v. 26, fin. 3, 20 voluntatem, eam eam iam V illi putant in solo esse sapiente; quam sic definiunt: voluntas est, quae quid cum ratione desiderat. quae autem ratione adversante adversante Po. ( cf. p.368, 6; 326, 3; St. fr. 3, 462 a)peiqw=s tw=| lo/gw| w)qou/menon e)pi\ plei=on adversa X (d del. H 1 ) a ratione aversa Or. incitata est vehementius, ea libido est vel cupiditas effrenata, quae in omnibus stultis invenitur. 4.13. itemque cum ita ita om. H movemur, ut in bono simus aliquo, dupliciter id contingit. nam cum ratione curatione K 1 (ũ 2 ) animus movetur placide atque constanter, tum illud gaudium dicitur; cum autem iiter et effuse animus exultat, tum illa laetitia gestiens vel nimia dici potest, quam ita definiunt: sine ratione animi elationem. quoniamque, quoniam quae X praeter K 1 (quae del. V rec ) ut bona natura adpetimus, app. KR 2? (H 367, 24) sic a malis natura declinamus, quae declinatio si cum del. Bentl. ratione fiet, cautio appelletur, appellatur K 1 V rec s eaque intellegatur in solo esse sapiente; quae autem sine ratione et cum exanimatione humili atque fracta, nominetur metus; est igitur metus a a Gr.(?) s om. X ratione aversa cautio. cautio Cic. dicere debebat: declinatio | |
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| 78. Dead Sea Scrolls, 11Qpsa, 2.59 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •valentinians Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 33 |
79. Septuagint, 1 Maccabees, 13.37, 13.51 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •valentinians Found in books: Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 353 | 13.37. We have received the gold crown and the palm branch which you sent, and we are ready to make a general peace with you and to write to our officials to grant you release from tribute. 13.51. On the twenty-third day of the second month, in the one hundred and seventy-first year, the Jews entered it with praise and palm branches, and with harps and cymbals and stringed instruments, and with hymns and songs, because a great enemy had been crushed and removed from Israel. |
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80. Septuagint, 2 Maccabees, 7.28 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •valentinians Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 206 | 7.28. I beseech you, my child, to look at the heaven and the earth and see everything that is in them, and recognize that God did not make them out of things that existed. Thus also mankind comes into being.' |
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81. Anon., Testament of Simeon, 6.7 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •valentinians Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 32 | 6.7. Then shall I arise in joy, And will bless the Most High because of his marvellous works, [Because God hath taken a body and eaten with men and saved men]. |
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82. Hebrew Bible, Daniel, 7.13, 7.14, 12.1-4.13, 12.2, 12.3, 13.55, 13.59 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 176; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 31| 12.3. "וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד׃", | 12.3. "And they that are wise shall shine as the brightness of the firmament; and they that turn the many to righteousness as the stars for ever and ever.", |
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| 83. Horace, Sermones, 1.14.3, 2.7.11, 2.7.17 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •valentinian iii (emperor) Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 87, 103 |
| 84. Catullus, Poems, 36.11-36.13, 45.6-45.7 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •emperors, valentinian Found in books: Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 105 |
| 85. Lucretius Carus, On The Nature of Things, 15.114-15.121 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •valentinians Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 306 |
| 86. Philo of Alexandria, Plant., 9 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •valentinus, valentinianism Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 250 |
| 87. Livy, History, 23.39.5, 23.45.9, 41.15.4 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •valentinian, and justice •valentinian, appointment Found in books: Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 253, 275 |
| 88. Augustus, Res Gestae Divi Augusti, 21.3 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •valentinian i Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 179 |
| 89. Anon., Sibylline Oracles, None (1st cent. BCE - 5th cent. CE) Tagged with subjects: •nan Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 120 |
| 90. Philo of Alexandria, That The Worse Attacks The Better, 116, 115 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 395 |
| 91. Philo of Alexandria, Allegorical Interpretation, 1.43 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 347 |
92. Philo of Alexandria, On The Embassy To Gaius, 297, 319, 9, 157 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 46 | 157. But he never removed them from Rome, nor did he ever deprive them of their rights as Roman citizens, because he had a regard for Judaea, nor did he never meditate any new steps of innovation or rigour with respect to their synagogues, nor did he forbid their assembling for the interpretation of the law, nor did he make any opposition to their offerings of first fruits; but he behaved with such piety towards our countrymen, and with respect to all our customs, that he, I may almost say, with all his house, adorned our temple with many costly and magnificent offerings, commanding that continued sacrifices of whole burnt offerings should be offered up for ever and ever every day from his own revenues, as a first fruit of his own to the most high God, which sacrifices are performed to this very day, and will be performed for ever, as a proof and specimen of a truly imperial disposition. |
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93. Philo of Alexandria, On The Life of Moses, 1.112, 2.95-2.135, 2.194 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •valentinus, valentinianism •valentinians, valentinianism Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 348, 349; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 250, 251 | 1.112. for what can be more insignificant than a louse? And yet it was so powerful that all Egypt fainted under the host of them, and was compelled to cry out, that "this is the anger of God." For all the earth put together, from one end to the other, could not withstand the hand of God, no nor all the universe. 2.95. But the ark was in the innermost shrine, in the inaccessible holy of holies, behind curtains; being gilded in a most costly and magnificent manner within and without, the covering of which was like to that which is called in the sacred scriptures the mercy-seat. 2.96. Its length and width are accurately described, but its depth is not mentioned, being chiefly compared to and resembling a geometrical superficies; so that it appears to be an emblem, if looked at physically, of the merciful power of God; and, if regarded in a moral point of view, of a certain intellect spontaneously propitious to itself, which is especially desirous to contract and destroy, by means of the love of simplicity united with knowledge, that vain opinion which raises itself up to an unreasonable height and puffs itself up without any grounds. 2.97. But the ark is the depository of the laws, for in that are placed the holy oracles of God, which were given to Moses; and the covering of the ark, which is called the mercy-seat, is a foundation for two winged creatures to rest upon, which are called, in the native language of the Hebrews, cherubim, but as the Greeks would translate the word, vast knowledge and science. 2.98. Now some persons say, that these cherubim are the symbols of the two hemispheres, placed opposite to and fronting one another, the one beneath the earth and the other above the earth, for the whole heaven is endowed with wings. 2.99. But I myself should say, that what is here represented under a figure are the two most ancient and supreme powers of the divine God, namely, his creative and his kingly power; and his creative power is called God; according to which he arranged, and created, and adorned this universe, and his kingly power is called Lord, by which he rules over the beings whom he has created, and governs them with justice and firmness; 2.100. for he, being the only true living God, is also really the Creator of the world; since he brought things which had no existence into being; and he is also a king by nature, because no one can rule over beings that have been created more justly than he who created them. 2.101. And in the space between the five pillars and the four pillars, is that space which is, properly speaking, the space before the temple, being cut off by two curtains of woven work, the inner one of which is called the veil, and the outer one is called the covering: and the remaining three vessels, of those which I have enumerated, were placed as follows:--The altar of incense was placed in the middle, between earth and water, as a symbol of gratitude, which it was fitting should be offered up, on account of the things that had been done for the Hebrews on both these elements, for these elements have had the central situation of the world allotted to them. 2.102. The candlestick was placed on the southern side of the tabernacle, since by it the maker intimates, in a figurative manner, the motions of the stars which give light; for the sun, and the moon, and the rest of the stars, being all at a great distance from the northern parts of the universe, make all their revolutions in the south. And from this candlestick there proceeded six branches, three on each side, projecting from the candlestick in the centre, so as altogether to complete the number of seven; 2.103. and in all the seven there were seven candles and seven lights, being symbols of those seven stars which are called planets by those men who are versed in natural philosophy; for the sun, like the candlestick, being placed in the middle of the other six, in the fourth rank, gives light to the three planets which are above him, and to those of equal number which are below him, adapting to circumstances the musical and truly divine instrument. 2.104. And the table, on which bread and salt are laid, was placed on the northern side, since it is the north which is the most productive of winds, and because too all nourishment proceeds from heaven and earth, the one giving rain, and the other bringing to perfection all seeds by means of the irrigation of water; 2.105. for the symbols of heaven and earth are placed side by side, as the holy scripture shows, the candlestick being the symbol of heaven, and that which is truly called the altar of incense, on which all the fumigatory offerings are made, being the emblem of the things of earth. 2.106. But it became usual to call the altar which was in the open air the altar of sacrifice, as being that which preserved and took care of the sacrifices; intimating, figuratively, the consuming power of these things, and not the lambs and different parts of the victims which were offered, and which were naturally calculated to be destroyed by fire, but the intention of him who offered them; 2.107. for if the man who made the offerings was foolish and ignorant, the sacrifices were no sacrifices, the victims were not sacred or hallowed, the prayers were ill-omened, and liable to be answered by utter destruction, for even when they appear to be received, they produce no remission of sins but only a reminding of them. 2.108. But if the man who offers the sacrifice be bold and just, then the sacrifice remains firm, even if the flesh of the victim be consumed, or rather, I might say, even if no victim be offered up at all; for what can be a real and true sacrifice but the piety of a soul which loves God? The gratitude of which is blessed with immortality, and without being recorded in writing is engraved on a pillar in the mind of God, being made equally everlasting with the sun, and moon, and the universal world. 2.109. After these things the architect of the tabernacle next prepared a sacred dress for him who was to be appointed high priest, having in its embroidery a most exceedingly beautiful and admirable work; and the robe was two-fold; one part of which was called the under-robe, and the other the robe over the shoulders. 2.110. Now the under-robe was of a more simple form and character, for it was entirely of hyacinthine colours, except the lowest and exterior portions, and these were ornamented with golden pomegranates, and bells, and wreaths of flowers; 2.111. but the robe over the shoulders or mantle was a most beautiful and skilful work, and was made with most perfect skill of all the aforesaid kinds of material, of hyacinth colour, and purple, and fine linen, and scarlet, gold thread being entwined and embroidered in it. For the leaves were divided into fine hairs, and woven in with every thread, 2.112. and on the collar stones were fitted in, two being costly emeralds of exceeding value, on which the names of the patriarchs of the tribes were engraved, six on each, making twelve in all; and on the breast were twelve other precious stones, differing in colour like seals, in four rows of three stones each, and these were fitted in what was called the logeum 2.113. and the logeum was made square and double, as a sort of foundation, that it mighty bear on it, as an image, two virtues, manifestation and truth; and the whole was fastened to the mantle by fine golden chains, and fastened to it so that it might never get loose; 2.114. and a golden leaf was wrought like a crown, having four names engraved on it which may only be mentioned or heard by holy men having their ears and their tongues purified by wisdom, and by no one else at all in any place whatever. 2.115. And this holy prophet Moses calls the name, a name of four letters, making them perhaps symbols of the primary numbers, the unit, the number two, the number three, the number four: since all things are comprised in the number four, namely, a point, and a line, and a superficies, and a solid, and the measures of all things, and the most excellent symphonies of music, and the diatessaron in the sesquitertial proportion, and the chord in fifths, in the ratio of one and a half to one, and the diapason in the double ratio, and the double diapason in the fourfold ratio. Moreover, the number four has an innumerable list of other virtues likewise, the greater part of which we have discussed with accuracy in our dissertation on numbers. 2.116. And in it there was a mitre, in order that the leaf might not touch the head; and there was also a cidaris made, for the kings of the eastern countries are accustomed to use a cidaris, instead of a diadem. 2.117. Such, then, is the dress of the high priest. But we must not omit to mention the signification which it conceals beneath both in its whole and in its parts. In its whole it is a copy and representation of the world; and the parts are a representation of the separate parts of the world. 2.118. And we must begin with the long robe reaching down to the feet of the wearer. This tunic is wholly of the colour of a hyacinth, so as to be a representation of the air; for by nature the air is black, and in a measure it reaches down from the highest parts to the feet, being stretched from the parts about the moon, as far as the extremities of the earth, and being diffused everywhere. On which account also, the tunic reaches from the chest to the feet, and is spread over the whole body, 2.119. and unto it there is attached a fringe of pomegranates round the ankles, and flowers, and bells. Now the flowers are an emblem of the earth; for it is from the earth that all flowers spring and bloom; but the pomegranates (rhoiskoi 2.120. And the place itself is the most distinct possible evidence of what is here meant to be expressed; for as the pomegranates, and the flowers, and the bells, are placed in the hem of the garment which reaches to the feet, so likewise the things of which they are the symbols, namely, the earth and water, have had the lowest position in the world assigned to them, and being in strict accord with the harmony of the universe, they display their own particular powers in definite periods of time and suitable seasons. 2.121. Now of the three elements, out of which and in which all the different kinds of things which are perceptible by the outward senses and perishable are formed, namely, the air, the water and the earth, the garment which reached down to the feet in conjunction with the ornaments which were attached to that part of it which was about the ankles have been plainly shown to be appropriate symbols; for as the tunic is one, and as the aforesaid three elements are all of one species, since they all have all their revolutions and changes beneath the moon, and as to the garment are attached the pomegranates, and the flowers; so also in certain manner the earth and the water may be said to be attached to and suspended from the air, for the air is their chariot. 2.122. And our argument will be able to bring forth twenty probable reasons that the mantle over the shoulders is an emblem of heaven. For in the first place, the two emeralds on the shoulderblades, which are two round stones, are, in the opinion of some persons who have studied the subject, emblems of those stars which are the rulers of night and day, namely, the sun and moon; or rather, as one might argue with more correctness and a nearer approach to truth, they are the emblems of the two hemispheres; for, like those two stones, the portion below the earth and that over the earth are both equal, and neither of them is by nature adapted to be either increased or diminished like the moon. 2.123. And the colour of the stars is an additional evidence in favour of my view; for to the glance of the eye the appearance of the heaven does resemble an emerald; and it follows necessarily that six names are engraved on each of the stones, because each of the hemispheres cuts the zodiac in two parts, and in this way comprehends within itself six animals. 2.124. Then the twelve stones on the breast, which are not like one another in colour, and which are divided into four rows of three stones in each, what else can they be emblems of, except of the circle of the zodiac? For that also is divided into four parts, each consisting of three animals, by which divisions it makes up the seasons of the year, spring, summer, autumn, and winter, distinguishing the four changes, the two solstices, and the two equinoxes, each of which has its limit of three signs of this zodiac, by the revolutions of the sun, according to that unchangeable, and most lasting, and really divine ratio which exists in numbers; 2.125. on which account they attached it to that which is with great propriety called the logeum. For all the changes of the year and the seasons are arranged by well-defined, and stated, and firm reason; and, though this seems a most extraordinary and incredible thing, by their seasonable changes they display their undeviating and everlasting permanence and durability. 2.126. And it is said with great correctness, and exceeding beauty also, that the twelve stones all differ in their colour, and that no one of them resembles the other; for also in the zodiac each animal produces that colour which is akin to and belongs to itself, both in the air, and in the earth, and in the water; and it produces it likewise in all the affections which move them, and in all kinds of animals and of plants. 2.127. And this logeum is described as double with great correctness; for reason is double, both in the universe and also in the nature of mankind, in the universe there is that reason which is conversant about incorporeal species which are like patterns as it were, from which that world which is perceptible only by the intellect was made, and also that which is concerned with the visible objects of sight, which are copies and imitations of those species above mentioned, of which the world which is perceptible by the outward senses was made. Again, in man there is one reason which is kept back, and another which finds vent in utterance: and the one is, as it were a spring, and the other (that which is uttered 2.128. And the architect assigned a quadrangular form to the logeum, intimating under an exceedingly beautiful figure, that both the reason of nature, and also that of man, ought to penetrate everywhere, and ought never to waver in any case; in reference to which, it is that he has also assigned to it the two virtues that have been already enumerated, manifestation and truth; for the reason of nature is true, and calculated to make manifest, and to explain everything; and the reason of the wise man, imitating that other reason, ought naturally, and appropriately to be completely sincere, honouring truth, and not obscuring anything through envy, the knowledge of which can benefit those to whom it would be explained; 2.129. not but what he has also assigned their two appropriate virtues to those two kinds of reason which exist in each of us, namely, that which is uttered and that which is kept concealed, attributing clearness of manifestation to the uttered one, and truth to that which is concealed in the mind; for it is suitable to the mind that it should admit of no error or falsehood, and to explanation that it should not hinder anything that can conduce to the most accurate manifestation. 2.130. Therefore there is no advantage in reason which expends itself in dignified and pompous language, about things which are good and desirable, unless it is followed by consistent practice of suitable actions; on which account the architect has affixed the logeum to the robe which is worn over the shoulder, in order that it may never get loose, as he does not approve of the language being separated from the actions; for he puts forth the shoulder as the emblem of energy and action. 2.131. Such then are the figurative meanings which he desires to indicate by the sacred vestments of the high priest; and instead of a diadem he represents a cidaris on the head, because he thinks it right that the man who is consecrated to God, as his high priest, should, during the time of his exercising his office be superior to all men, not only to all private individuals, but even to all kings; 2.132. and above this cidaris is a golden leaf, on which an engraving of four letters was impressed; by which letters they say that the name of the living God is indicated, since it is not possible that anything that it in existence, should exist without God being invoked; for it is his goodness and his power combined with mercy that is the harmony and uniter of all things. 2.133. The high priest, then, being equipped in this way, is properly prepared for the performance of all sacred ceremonies, that, whenever he enters the temple to offer up the prayers and sacrifices in use among his nation, all the world may likewise enter in with him, by means of the imitations of it which he bears about him, the garment reaching to his feet, being the imitation of the air, the pomegranate of the water, the flowery hem of the earth, and the scarlet dye of his robe being the emblem of fire; also, the mantle over his shoulders being a representation of heaven itself; the two hemispheres being further indicated by the round emeralds on the shoulder-blades, on each of which were engraved six characters equivalent to six signs of the zodiac; the twelve stones arranged on the breast in four rows of three stones each, namely the logeum, being also an emblem of that reason which holds together and regulates the universe. 2.134. For it was indispensable that the man who was consecrated to the Father of the world, should have as a paraclete, his son, the being most perfect in all virtue, to procure forgiveness of sins, and a supply of unlimited blessings; 2.135. perhaps, also, he is thus giving a previous warning to the servant of God, even if he is unable to make himself worthy of the Creator, of the world, at least to labour incessantly to make himself worthy of the world itself; the image of which he is clothed in, in a manner that binds him from the time that he puts it on, to bear about the pattern of it in his mind, so that he shall be in a manner changed from the nature of a man into the nature of the world, and, if one may say so (and one may by all means and at all times speak the plain truth in sincerity 2.194. for the Egyptians, almost alone of all men, set up the earth as a rival of the heaven considering the former as entitled to honours equal with those of the gods, and giving the latter no especial honour, just as if it were proper to pay respect to the extremities of a country rather than to the king's palace. For in the world the heaven is the most holy temple, and the further extremity is the earth; though this too is in itself worthy of being regarded with honour; but if it is brought into comparison with the air, is as far inferior to it as light is to darkness, or night to day, or corruption to immortality, or a mortal to God. |
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94. Philo of Alexandria, On The Special Laws, 1.13-1.14, 1.58, 2.28.159 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •valentinus, valentinianism •valentinians Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 128; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 297; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 7 | 1.13. Some persons have conceived that the sun, and the moon, and the other stars are independent gods, to whom they have attributed the causes of all things that exist. But Moses was well aware that the world was created, and was like a very large city, having rulers and subjects in it; the rulers being all the bodies which are in heaven, such as planets and fixed stars; 1.14. and the subjects being all the natures beneath the moon, hovering in the air and adjacent to the earth. But that the rulers aforesaid are not independent and absolute, but are the viceroys of one supreme Being, the Father of all, in imitation of whom they administer with propriety and success the charge committed to their care, as he also presides over all created things in strict accordance with justice and with law. Others, on the contrary, who have not discovered the supreme Governor, who thus rules everything, have attributed the causes of the different things which exist in the world to the subordinate powers, as if they had brought them to pass by their own independent act. 1.58. But some men have gone to such a pitch of extravagant madness, that they have left themselves no retreat or way to repentance, but hasten onwards to the slavery and service of images made by hands, confessing it in distinct characters, not written on paper, as is the custom in the case of slaves, but branding the characters deep on their persons with a burning iron, in order that they may remain ineffacebly, for these things are not dimmed or weakened by time.XI. |
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| 95. Philo of Alexandria, De Providentia, 2.40-2.41 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •valentinians Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 141 |
96. Philo of Alexandria, On The Posterity of Cain, 42 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •valentinus, valentinians Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 199 | 42. They therefore who say that all thinking, and feeling, and speaking, are the free gifts of their own soul, utter an impious and ungodly opinion, and deserve to be classed among the race of Cain, who, though he was not able to master himself, yet dared to assert that he had absolute possession of all other things; but as for those persons who do not claim all the things in creation as their own, but who ascribe them to the divine grace, being men really noble and sprung out of those who were rich long ago, but of those who love virtue and piety, they may be classed under Seth as the author of their race. |
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| 97. Philo of Alexandria, On Planting, 14, 9 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 250 |
| 98. Philo of Alexandria, Questions On Genesis, 1.16, 1.53, 1.55, 2.49, 2.56, 2.62, 4.57 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •valentinus, valentinianism •valentinus, valentinians •two ways (tradition), valentinian texts •valentinians Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 127; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 114; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 250, 251, 297; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 165, 167 |
99. Philo of Alexandria, On The Creation of The World, 7.27 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 116; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 254, 297 | 16. for God, as apprehending beforehand, as a God must do, that there could not exist a good imitation without a good model, and that of the things perceptible to the external senses nothing could be faultless which wax not fashioned with reference to some archetypal idea conceived by the intellect, when he had determined to create this visible world, previously formed that one which is perceptible only by the intellect, in order that so using an incorporeal model formed as far as possible on the image of God, he might then make this corporeal world, a younger likeness of the elder creation, which should embrace as many different genera perceptible to the external senses, as the other world contains of those which are visible only to the intellect. |
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100. Philo of Alexandria, On The Migration of Abraham, 192, 85, 181 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 250 | 181. but he differs from them widely in their opinion of God, not intimating that either the world itself, or the soul of the world, is the original God, nor that the stars or their motions are the primary causes of the events which happen among men; but he teaches that this universe is held together by invisible powers, which the Creator has spread from the extreme borders of the earth to heaven, making a beautiful provision to prevent what he has joined together from being dissolved; for the indissoluble chains which bind the universe are his powers. |
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101. Philo of Alexandria, On Flight And Finding, 108-109, 149-151, 68-70, 152 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 130 | 152. And when will this be? when she willingly exchanges what is of importance for what is indifferent, preferring spurious to genuine good. Now the genuine good things are faith, the connection and union of words with deeds, and the rule of right instruction, as on the other hand the evils are, faithlessness, a want of such connection between words and deeds, and ignorance. And spurious goods are those which depend upon appetite devoid of reason; |
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| 102. Philo of Alexandria, On The Decalogue, 12.58 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •valentinians Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 115 |
103. Philo of Alexandria, On The Confusion of Tongues, 10-14, 149, 166, 186, 196, 2-9, 15 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 251 | 15. We say then that by the expression, that "all the earth had but one pronunciation and one language," is intimated a symphony of great and unspeakable evils, which cities have inflicted upon cities, nations upon nations, and countries upon countries, and through which men not only wrong one another, but also behave with impiety towards God, and yet these things are the iniquities if many; but let us consider the ineffable multitude of evils which proceed from each individual man, and especially when he is under the influence of that ill-timed, and inharmonious, and unmusical agreement. VI. |
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104. Philo of Alexandria, On The Eternity of The World, 46 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •valentinus, valentinianism Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 297 | 46. Therefore, on the same principle, if the heaven is destroyed, the sun and moon will also be destroyed, and all the other planets likewise will be destroyed, and all the fixed stars, and all that host of gods visible to the outward senses which was formerly considered so happy; and to imagine this is nothing else than to fancy the gods themselves in a process of destruction, for this is equivalent to considering men immortal. And yet in a comparison between different objects devoid of honour, if you were to consider the matter, you would find it more consistent with probability to look on men as immortal than to believe that the gods are perishable, since it might happen through the grace of God, for it is not improbable that a mortal might receive immortality, but it is impossible for gods to lose their immortality even if the sophistries of mankind should run on to ever such a degree of wicked insanity. |
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105. Philo of Alexandria, On The Life of Abraham, 68-88 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 86; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 254 | 88. Therefore, having now given both explanations, the literal one as concerning the man, and the allegorical one relating to the soul, we have shown that both the man and the mind are deserving of love; inasmuch as the one is obedient to the sacred oracles, and because of their influence submits to be torn away from things which it is hard to part; and the mind deserves to be loved because it has not submitted to be for ever deceived and to abide permanently with the essences perceptible by the outward senses, thinking the visible world the greatest and first of gods, but soaring upwards with its reason it has beheld another nature better than that which is visible, that, namely, which is appreciable only by the intellect; and also that being who is at the same time the Creator and ruler of both. XIX. |
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| 106. Ovid, Metamorphoses, 236-237, 239-256, 238 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 86 |
107. Philo of Alexandria, On The Change of Names, 22 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •valentinus, valentinianism Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 250 | 22. For there is in truth no created Lord, not even a king shall have extended his authority and spread it from one end of the world even to the other end, but only the uncreated God, the real governor, whose authority he who reverences and fears receives a most beneficial reward, namely, the admonitions of God, but utterly miserable destruction awaits the man who despises him; |
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108. Philo of Alexandria, That God Is Unchangeable, 56, 77 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 79 | 77. On which account he says in another passage, "The cup is in the hand of the Lord; full of the mixture of unmixed wine;"17 and yet that which is mixed is not unmixed; but these words are spoken in a sense in the strictest accordance with natural philosophy and in one perfectly consistent with what has been said before; for God exerts his power in an untempered degree towards himself, but in a mixed character towards his creatures; for it is impossible for a mortal nature to endure his power unmitigated. |
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109. Mishnah, Berachot, 6.2-6.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 115| 6.2. "בֵּרַךְ עַל פֵּרוֹת הָאִילָן בּוֹרֵא פְּרִי הָאֲדָמָה, יָצָא. וְעַל פֵּרוֹת הָאָרֶץ בּוֹרֵא פְּרִי הָעֵץ, לֹא יָצָא. עַל כֻּלָּם אִם אָמַר שֶׁהַכֹּל נִהְיָה, יָצָא: \n", 6.3. "עַל דָּבָר שֶׁאֵין גִּדּוּלוֹ מִן הָאָרֶץ אוֹמֵר שֶׁהַכֹּל. עַל הַחֹמֶץ וְעַל הַנּוֹבְלוֹת וְעַל הַגּוֹבַאי אוֹמֵר שֶׁהַכֹּל. עַל הֶחָלָב וְעַל הַגְּבִינָה וְעַל הַבֵּיצִים אוֹמֵר שֶׁהַכֹּל. רַבִּי יְהוּדָה אוֹמֵר, כָּל שֶׁהוּא מִין קְלָלָה אֵין מְבָרְכִין עָלָיו: \n", | 6.2. "If one blessed over fruit of the tree the blessing, “Who creates the fruit of the ground,” he has fulfilled his obligation. But if he said over produce from the ground, “Who creates the fruit of the tree,” he has not fulfilled his obligation. If over anything he says “By Whose word all things exist”, he has fulfilled his obligation.", 6.3. "Over anything which does not grow from the earth one says: “By Whose word all things exist.” Over vinegar, fallen unripe fruit and locusts one says, “By Whose word all things exist.” Over milk and cheese and eggs one says, “By Whose word all things exist.” R. Judah says: over anything which is cursed they do not bless at all.", |
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| 110. Anon., The Life of Adam And Eve, 13.3 (1st cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 32 |
| 111. Plutarch, Roman Questions, 26 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •valentinians Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 127 |
| 112. Plutarch, Platonic Questions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 199 |
| 113. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 160 |
114. Dio Chrysostom, Orations, 1.39-1.41, 12.75-12.77 (1st cent. CE - missingth cent. CE) Tagged with subjects: •valentinians Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 211 | 12.75. "And consider whether you will not find that the statue is in keeping with all the titles by which Zeus is known. For he alone of the gods is entitled 'Father and King,' 'Protector of Cities,' 'God of Friendship,' and 'God of Comradeship' and also 'Protector of Suppliants,' and 'God of Hospitality,' 'Giver of Increase,' and has countless other titles, all indicative of goodness: he is addressed as 'King' because of his dominion and power; as 'Father,' I think, on account of his solicitude for us and his kindness: as 'Protector of Cities' in that he upholds the law and the common weal; as 'Guardian of the Race' on account of the tie of kinship which unites gods and men; 12.76. as 'God of Friendship' and 'God of Comradeship' because he brings all men together and wills that they be friends of one another and never enemy or foe; as 'Protector of Suppliants' since he inclines his ear and is gracious to men when they pray; as 'God of Refuge' because he gives refuge from evils; as 'God of Hospitality' because we should not be unmindful even of strangers, nor regard any human being as an alien; as 'Giver of Wealth and Increase' since he is the cause of all crops and is the giver of wealth and power. 12.77. "And so far as it was possible to reveal these attributes without the help of words, is the god not adequately represented from the point of view of art? For his sovereignty and kingship are intended to be shown by the strength in the image and its grandeur; his fatherhood and his solicitude by its gentleness and kindliness; the 'Protector of Cities' and 'Upholder of the Law' by its majesty and severity; the kinship between gods and men, I presume, by the mere similarity in shape, being already in use as a symbol; the 'God of Friends, Suppliants, Strangers, Refugees,' and all such qualities in short, by the benevolence and gentleness and goodness appearing in his countece. The 'God of Wealth' and the "Giver of Increase' are represented by the simplicity and grandeur shown by the figure, for the god does in very truth seem like one who is giving and bestowing blessings. |
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| 115. Plutarch, Fragments, 144, 177-178 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 200 |
| 116. Plutarch, On Stoic Self-Contradictions, 11.1037 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •valentinians, notion of faith Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 288 |
| 117. Epictetus, Discourses, 1.26.3, 4.7.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •valentinian/valentinians •valentinians Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 71; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 177 |
118. New Testament, Matthew, 2.22-2.23, 3.6, 3.9, 3.11, 3.13-3.17, 4.1, 4.8, 4.10, 4.23-4.24, 5.4, 5.8, 5.28, 5.47, 6.7, 7.1-7.2, 7.5-7.6, 7.13, 7.16, 7.24-7.27, 8.5-8.13, 9.35, 10.1-10.163, 11.13, 11.25-11.27, 12.4, 12.38-12.39, 12.43, 13.1-13.9, 13.24-13.45, 14.26, 15.4, 16.1-16.4, 16.18, 16.23, 16.27, 17.1-17.9, 18.3, 18.10, 18.17, 18.20, 19.5, 19.11-19.14, 19.16-19.24, 20.1-20.19, 20.21, 20.28, 22.13, 22.23, 23.5-23.8, 23.37, 24.7, 24.24, 25.30-25.46, 26.25, 26.29, 26.37, 26.39, 26.41, 26.49, 26.69, 26.71, 27.3-27.5, 27.52, 27.62-27.66, 28.1-28.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 95, 99; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 71, 128, 145, 176, 177, 180, 205, 207, 214, 307, 340, 344, 363, 365, 493, 495, 502, 519, 539, 541, 543; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 44, 217, 498, 499; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 187; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 99, 233, 454; Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 151; Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 282; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 138, 143, 144, 196, 200; Levine (2005), The Ancient Synagogue, The First Thousand Years, 46; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 95, 160; Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 98; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 157; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 253; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 15; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 89, 92, 93, 178; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 30, 88, 89, 118, 150, 348; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 176, 180; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 181; Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 56; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 229, 234, 235; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 203; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 10, 11, 13, 19, 22, 29, 34, 37, 41, 49, 90, 153, 172, 173, 174; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 158; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 34| 2.22. ἀκούσας δὲ ὅτι Ἀρχέλαος βασιλεύει τῆς Ἰουδαίας ἀντὶ τοῦ πατρὸς αὐτοῦ Ἡρῴδου ἐφοβήθη ἐκεῖ ἀπελθεῖν· χρηματισθεὶς δὲ κατʼ ὄναρ ἀνεχώρησεν εἰς τὰ μέρη τῆς Γαλιλαίας, 2.23. καὶ ἐλθὼν κατῴκησεν εἰς πόλιν λεγομένην Ναζαρέτ, ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τῶν προφητῶν ὅτι Ναζωραῖος κληθήσεται. 3.6. καὶ ἐβαπτίζοντο ἐν τῷ Ἰορδάνῃ ποταμῷ ὑπʼ αὐτοῦ ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν. 3.9. καὶ μὴ δόξητε λέγειν ἐν ἑαυτοῖς Πατέρα ἔχομεν τὸν Ἀβραάμ, λέγω γὰρ ὑμῖν ὅτι δύναται ὁ θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Ἀβραάμ. 3.11. ἐγὼ μὲν ὑμᾶς βαπτίζω ἐν ὕδατι εἰς μετάνοιαν· ὁ δὲ ὀπίσω μου ἐρχόμενος ἰσχυρότερός μου ἐστίν, οὗ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί· 3.13. Τότε παραγίνεται ὁ Ἰησοῦς ἀπὸ τῆς Γαλιλαίας ἐπὶ τὸν Ἰορδάνην πρὸς τὸν Ἰωάνην τοῦ βαπτισθῆναι ὑπʼ αὐτοῦ. 3.14. ὁ δὲ διεκώλυεν αὐτὸν λέγων Ἐγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι, καὶ σὺ ἔρχῃ πρός με; 3.15. ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ Ἄφες ἄρτι, οὕτω γὰρ πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην. τότε ἀφίησιν αὐτόν. 3.16. βαπτισθεὶς δὲ ὁ Ἰησοῦς εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος· 3.17. καὶ ἰδοὺ ἠνεῴχθησαν οἱ οὐρανοί, καὶ εἶδεν πνεῦμα θεοῦ καταβαῖνον ὡσεὶ περιστερὰν ἐρχόμενον ἐπʼ αὐτόν· καὶ ἰδοὺ φωνὴ ἐκ τῶν οὐρανῶν λέγουσα Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα. 4.1. Τότε [ὁ] Ἰησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ πνεύματος, πειρασθῆναι ὑπὸ τοῦ διαβόλου. 4.8. Πάλιν παραλαμβάνει αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν λίαν, καὶ δείκνυσιν αὐτῷ πάσας τὰς βασιλείας τοῦ κόσμου καὶ τὴν δόξαν αὐτῶν, 4.10. τότε λέγει αὐτῷ ὁ Ἰησοῦς Ὕπαγε, Σατανᾶ· γέγραπται γάρ Κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις. 4.23. Καὶ περιῆγεν ἐν ὅλῃ τῇ Γαλιλαίᾳ, διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν ἐν τῷ λαῷ. 4.24. καὶ ἀπῆλθεν ἡ ἀκοὴ αὐτοῦ εἰς ὅλην τὴν Συρίαν· καὶ προσήνεγκαν αὐτῷ πάντας τοὺς κακῶς ἔχοντας ποικίλαις νόσοις καὶ βασάνοις συνεχομένους, δαιμονιζομένους καὶ σεληνιαζομένους καὶ παραλυτικούς, καὶ ἐθεράπευσεν αὐτούς. 5.4. μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται. 5.8. μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται. 5.28. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι [αὐτὴν] ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. 5.47. καὶ ἐὰν ἀσπάσησθε τοὺς ἀδελφοὺς ὑμῶν μόνον, τί περισσὸν ποιεῖτε; οὐχὶ καὶ οἱ ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν; 6.7. Προσευχόμενοι δὲ μὴ βατταλογήσητε ὥσπερ οἱ ἐθνικοί, δοκοῦσιν γὰρ ὅτι ἐν τῇ πολυλογίᾳ αὐτῶν εἰσακουσθήσονται· 7.1. Μὴ κρίνετε, ἵνα μὴ κριθῆτε· 7.2. ἐν ᾧ γὰρ κρίματι κρίνετε κριθήσεσθε, καὶ ἐν ᾧ μέτρῳ μετρεῖτε μετρηθήσεται ὑμῖν. 7.5. ὑποκριτά, ἔκβαλε πρῶτον ἐκ τοῦ ὀφθαλμοῦ σοῦ τὴν δοκόν, καὶ τότε διαβλέψεις ἐκβαλεῖν τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ τοῦ ἀδελφοῦ σου. 7.6. Μὴ δῶτε τὸ ἅγιον τοῖς κυσίν, μηδὲ βάλητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων, μή ποτε καταπατήσουσιν αὐτοὺς ἐν τοῖς ποσὶν αὐτῶν καὶ στραφέντες ῥήξωσιν ὑμᾶς. 7.13. Εἰσέλθατε διὰ τῆς στενῆς πύλης· ὅτι πλατεῖα καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι διʼ αὐτῆς· 7.16. ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς· μήτι συλλέγουσιν ἀπὸ ἀκανθῶν σταφυλὰς ἢ ἀπὸ τριβόλων σῦκα; 7.24. Πᾶς οὖν ὅστις ἀκούει μου τοὺς λόγους [τούτους] καὶ ποιεῖ αὐτούς, ὁμοιωθήσεται ἀνδρὶ φρονίμῳ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν πέτραν. 7.25. καὶ κατέβη ἡ βροχὴ καὶ ἦλθαν οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι καὶ προσέπεσαν τῇ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἔπεσεν, τεθεμελίωτο γὰρ ἐπὶ τὴν πέτραν. 7.26. Καὶ πᾶς ὁ ἀκούων μου τοὺς λόγους τούτους καὶ μὴ ποιῶν αὐτοὺς ὁμοιωθήσεται ἀνδρὶ μωρῷ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν ἄμμον. 7.27. καὶ κατέβη ἡ βροχὴ καὶ ἦλθαν οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι καὶ προσέκοψαν τῇ οἰκίᾳ ἐκείνῃ, καὶ ἔπεσεν, καὶ ἦν ἡ πτῶσις αὐτῆς μεγάλη. 8.5. Εἰσελθόντος δὲ αὐτοῦ εἰς Καφαρναοὺμ προσῆλθεν αὐτῷ ἑκατόνταρχος παρακαλῶν αὐτὸν 8.6. καὶ λέγων Κύριε, ὁ παῖς μου βέβληται ἐν τῇ οἰκίᾳ παραλυτικός, δεινῶς βασανιζόμενος. 8.7. λέγει αὐτῷ Ἐγὼ ἐλθὼν θεραπεύσω αὐτόν. 8.8. ἀποκριθεὶς δὲ ὁ ἑκατόνταρχος ἔφη Κύριε, οὐκ εἰμὶ ἱκανὸς ἵνα μου ὑπὸ τὴν στέγην εἰσέλθῃς· ἀλλὰ μόνον εἰπὲ λόγῳ, καὶ ἰαθήσεται ὁ παῖς μου· 8.9. καὶ γὰρ ἐγὼ ἄνθρωπός εἰμι ὑπὸ ἐξουσίαν [τασσόμενος], ἔχων ὑπʼ ἐμαυτὸν στρατιώτας, καὶ λέγω τούτῳ Πορεύθητι, καὶ πορεύεται, καὶ ἄλλῳ Ἔρχου, καὶ ἔρχεται, καὶ τῷ δούλῳ μου Ποίησον τοῦτο, καὶ ποιεῖ. 8.10. ἀκούσας δὲ ὁ Ἰησοῦς ἐθαύμασεν καὶ εἶπεν τοῖς ἀκολουθοῦσιν Ἀμὴν λέγω ὑμῖν, παρʼ οὐδενὶ τοσαύτην πίστιν ἐν τῷ Ἰσραὴλ εὗρον. 8.11. λέγω δὲ ὑμῖν ὅτι πολλοὶ ἀπὸ ἀνατολῶν καὶ δυσμῶν ἥξουσιν καὶ ἀνακλιθήσονται μετὰ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· 8.12. οἱ δὲ υἱοὶ τῆς βασιλείας ἐκβληθήσονται εἰς τὸ σκότος τὸ ἐξώτερον· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. 8.13. καὶ εἶπεν ὁ Ἰησοῦς τῷ ἑκατοντάρχῃ Ὕπαγε, ὡς ἐπίστευσας γενηθήτω σοι· καὶ ἰάθη ὁ παῖς ἐν τῇ ὥρᾳ ἐκείνῃ. 9.35. Καὶ περιῆγεν ὁ Ἰησοῦς τὰς πόλεις πάσας καὶ τὰς κώμας, διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν. 10.1. Καὶ προσκαλεσάμενος τοὺς δώδεκα μαθητὰς αὐτοῦ ἔδωκεν αὐτοῖς ἐξουσίαν πνευμάτων ἀκαθάρτων ὥστε ἐκβάλλειν αὐτὰ καὶ θεραπεύειν πᾶσαν νόσον καὶ πᾶσαν μαλακίαν. 10.2. Τῶν δὲ δώδεκα ἀποστόλων τὰ ὀνόματά ἐστιν ταῦτα· πρῶτος Σίμων ὁ λεγόμενος Πέτρος καὶ Ἀνδρέας ὁ ἀδελφὸς αὐτοῦ καὶ Ἰάκωβος ὁ τοῦ Ζεβεδαίου καὶ Ἰωάνης ὁ ἀδελφὸς αὐτοῦ, 10.3. Φίλιππος καὶ Βαρθολομαῖος, Θωμᾶς καὶ Μαθθαῖος ὁ τελώνης, Ἰάκωβος ὁ τοῦ Ἁλφαίου καὶ Θαδδαῖος, 10.4. Σίμων ὁ Καναναῖος καὶ Ἰούδας ὁ Ἰσκαριώτης ὁ καὶ παραδοὺς αὐτόν. 10.5. Τούτους τοὺς δώδεκα ἀπέστειλεν ὁ Ἰησοῦς παραγγείλας αὐτοῖς λέγων Εἰς ὁδὸν ἐθνῶν μὴ ἀπέλθητε, καὶ εἰς πόλιν Σαμαρειτῶν μὴ εἰσέλθητε· 10.6. πορεύεσθε δὲ μᾶλλον πρὸς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ. 10.7. πορευόμενοι δὲ κηρύσσετε λέγοντες ὅτι Ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν. 10.8. ἀσθενοῦντας θεραπεύετε, νεκροὺς ἐγείρετε, λεπροὺς καθαρίζετε, δαιμόνια ἐκβάλλετε· δωρεὰν ἐλάβετε, δωρεὰν δότε. 10.9. Μὴ κτήσησθε χρυσὸν μηδὲ ἄργυρον μηδὲ χαλκὸν εἰς τὰς ζώνας ὑμῶν, 10.10. μὴ πήραν εἰς ὁδὸν μηδὲ δύο χιτῶνας μηδὲ ὑποδήματα μηδὲ ῥάβδον· ἄξιος γὰρ ὁ ἐργάτης τῆς τροφῆς αὐτοῦ. 10.11. εἰς ἣν δʼ ἂν πόλιν ἢ κώμην εἰσέλθητε, ἐξετάσατε τίς ἐν αὐτῇ ἄξιός ἐστιν· κἀκεῖ μείνατε ἕως ἂν ἐξέλθητε. 10.12. εἰσερχόμενοι δὲ εἰς τὴν οἰκίαν ἀσπάσασθε αὐτήν· 10.13. καὶ ἐὰν μὲν ᾖ ἡ οἰκία ἀξία, ἐλθάτω ἡ εἰρήνη ὑμῶν ἐπʼ αὐτήν· ἐὰν δὲ μὴ ᾖ ἀξία, ἡ εἰρήνη ὑμῶν ἐφʼ ὑμᾶς ἐπιστραφήτω. 10.14. καὶ ὃς ἂν μὴ δέξηται ὑμᾶς μηδὲ ἀκούσῃ τοὺς λόγους ὑμῶν, ἐξερχόμενοι ἔξω τῆς οἰκίας ἢ τῆς πόλεως ἐκείνης ἐκτινάξατε τὸν κονιορτὸν τῶν ποδῶν ὑμῶν. 10.15. ἀμὴν λέγω ὑμῖν, ἀνεκτότερον ἔσται γῇ Σοδόμων καὶ Γομόρρων ἐν ἡμέρᾳ κρίσεως ἢ τῇ πόλει ἐκείνῃ. 10.16. Ἰδοὺ ἐγὼ ἀποστέλλω ὑμᾶς ὡς πρόβατα ἐν μέσῳ λύκων· γίνεσθε οὖν φρόνιμοι ὡς οἱ ὄφεις καὶ ἀκέραιοι ὡς αἱ περιστεραί. 10.17. προσέχετε δὲ ἀπὸ τῶν ἀνθρώπων· παραδώσουσιν γὰρ ὑμᾶς εἰς συνέδρια, καὶ ἐν ταῖς συναγωγαῖς αὐτῶν μαστιγώσουσιν ὑμᾶς· 10.18. καὶ ἐπὶ ἡγεμόνας δὲ καὶ βασιλεῖς ἀχθήσεσθε ἕνεκεν ἐμοῦ εἰς μαρτύριον αὐτοῖς καὶ τοῖς ἔθνεσιν. 10.19. ὅταν δὲ παραδῶσιν ὑμᾶς, μὴ μεριμνήσητε πῶς ἢ τί λαλήσητε· δοθήσεται γὰρ ὑμῖν ἐν ἐκείνῃ τῇ ὥρᾳ τί λαλήσητε· 10.20. οὐ γὰρ ὑμεῖς ἐστὲ οἱ λαλοῦντες ἀλλὰ τὸ πνεῦμα τοῦ πατρὸς ὑμῶν τὸ λαλοῦν ἐν ὑμῖν. 10.21. παραδώσει δὲ ἀδελφὸς ἀδελφὸν εἰς θάνατον καὶ πατὴρ τέκνον, καὶ ἐπαναστήσονται τέκνα ἐπὶ γονεῖς καὶ θανατώσουσιν αὐτούς. 10.22. καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων διὰ τὸ ὄνομά μου· ὁ δὲ ὑπομείνας εἰς τέλος οὗτος σωθήσεται. 10.23. ὅταν δὲ διώκωσιν ὑμᾶς ἐν τῇ πόλει ταύτῃ, φεύγετε εἰς τὴν ἑτέραν· ἀμὴν γὰρ λέγω ὑμῖν, οὐ μὴ τελέσητε τὰς πόλεις [τοῦ] Ἰσραὴλ ἕως ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου. 10.24. Οὐκ ἔστιν μαθητὴς ὑπὲρ τὸν διδάσκαλον οὐδὲ δοῦλος ὑπὲρ τὸν κύριον αὐτοῦ. 10.25. ἀρκετὸν τῷ μαθητῇ ἵνα γένηται ὡς ὁ διδάσκαλος αὐτοῦ, καὶ ὁ δοῦλος ὡς ὁ κύριος αὐτοῦ. εἰ τὸν οἰκοδεσπότην Βεεζεβοὺλ ἐπεκάλεσαν, πόσῳ μᾶλλον τοὺς οἰκιακοὺς αὐτοῦ. 10.26. μὴ οὖν φοβηθῆτε αὐτούς· οὐδὲν γάρ ἐστιν κεκαλυμμένον ὃ οὐκ ἀποκαλυφθήσεται, καὶ κρυπτὸν ὃ οὐ γνωσθήσεται. 10.27. ὃ λέγω ὑμῖν ἐν τῇ σκοτίᾳ, εἴπατε ἐν τῷ φωτί· καὶ ὃ εἰς τὸ οὖς ἀκούετε, κηρύξατε ἐπὶ τῶν δωμάτων. 10.28. καὶ μὴ φοβηθῆτε ἀπὸ τῶν ἀποκτεινόντων τὸ σῶμα τὴν δὲ ψυχὴν μὴ δυναμένων ἀποκτεῖναι· φοβεῖσθε δὲ μᾶλλον τὸν δυνάμενον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ἐν γεέννῃ. 10.29. οὐχὶ δύο στρουθία ἀσσαρίου πωλεῖται; καὶ ἓν ἐξ αὐτῶν οὐ πεσεῖται ἐπὶ τὴν γῆν ἄνευ τοῦ πατρὸς ὑμῶν. 10.30. ὑμῶν δὲ καὶ αἱ τρίχες τῆς κεφαλῆς πᾶσαι ἠριθμημέναι εἰσίν. 10.31. μὴ οὖν φοβεῖσθε· πολλῶν στρουθίων διαφέρετε ὑμεῖς. 10.32. Πᾶς οὖν ὅστις ὁμολογήσει ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων, ὁμολογήσω κἀγὼ ἐν αὐτῷ ἔμπροσθεν τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς· 10.33. ὅστις δὲ ἀρνήσηταί με ἔμπροσθεν τῶν ἀνθρώπων, ἀρνήσομαι κἀγὼ αὐτὸν ἔμπροσθεν τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς. 10.34. Μὴ νομίσητε ὅτι ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν· οὐκ ἦλθον βαλεῖν εἰρήνην ἀλλὰ μάχαιραν. 10.35. ἦλθον γὰρ διχάσαι ἄνθρωπον κατὰ τοῦ πατρὸς αὐτοῦ καὶ θυγατέρα κατὰ τῆς μητρὸς αὐτῆς καὶ νύμφην κατὰ τῆς πενθερᾶς αὐτῆς, 10.36. καὶ ἐχθροὶ τοῦ ἀνθρώπου οἱ οἰκιακοὶ αὐτοῦ. 10.37. Ὁ φιλῶν πατέρα ἢ μητέρα ὑπὲρ ἐμὲ οὐκ ἔστιν μου ἄξιος· καὶ ὁ φιλῶν υἱὸν ἢ θυγατέρα ὑπὲρ ἐμὲ οὐκ ἔστιν μου ἄξιος· 10.38. καὶ ὃς οὐ λαμβάνει τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθεῖ ὀπίσω μου, οὐκ ἔστιν μου ἄξιος. 10.39. ὁ εὑρὼν τὴν ψυχὴν αὐτοῦ ἀπολέσει αὐτήν, καὶ ὁ ἀπολέσας τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ εὑρήσει αὐτήν. 10.40. Ὁ δεχόμενος ὑμᾶς ἐμὲ δέχεται, καὶ ὁ ἐμὲ δεχόμενος δέχεται τὸν ἀποστείλαντά με. 10.41. ὁ δεχόμενος προφήτην εἰς ὄνομα προφήτου μισθὸν προφήτου λήμψεται, καὶ ὁ δεχόμενος δίκαιον εἰς ὄνομα δικαίου μισθὸν δικαίου λήμψεται. 10.42. καὶ ὃς ἂν ποτίσῃ ἕνα τῶν μικρῶν τούτων ποτήριον ψυχροῦ μόνον εἰς ὄνομα μαθητοῦ, ἀμὴν λέγω ὑμῖν, οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ. 11.13. πάντες γὰρ οἱ προφῆται καὶ ὁ νόμος ἕως Ἰωάνου ἐπροφήτευσαν· 11.25. Ἐν ἐκείνῳ τῷ καιρῷ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν Ἐξομολογοῦμαί σοι, πάτερ κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις· 11.26. ναί, ὁ πατήρ, ὅτι οὕτως εὐδοκία ἐγένετο ἔμπροσθέν σου. 11.27. Πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου, καὶ οὐδεὶς ἐπιγινώσκει τὸν υἱὸν εἰ μὴ ὁ πατήρ, οὐδὲ τὸν πατέρα τις ἐπιγινώσκει εἰ μὴ ὁ υἱὸς καὶ ᾧ ἐὰν βούληται ὁ υἱὸς ἀποκαλύψαι. 12.4. πῶς εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ καὶ τοὺς ἄρτους τῆς προθέσεως ἔφαγον, ὃ οὐκ ἐξὸν ἦν αὐτῷ φαγεῖν οὐδὲ τοῖς μετʼ αὐτοῦ εἰ μὴ τοῖς ἱερεῦσιν μόνοις; 12.38. Τότε ἀπεκρίθησαν αὐτῷ τινὲς τῶν γραμματέων καὶ Φαρισαίων λέγοντες Διδάσκαλε, θέλομεν ἀπὸ σοῦ σημεῖον ἰδεῖν. 12.39. ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ εἰ μὴ τὸ σημεῖον Ἰωνᾶ τοῦ προφήτου. 12.43. Ὅταν δὲ τὸ ἀκάθαρτον πνεῦμα ἐξέλθῃ ἀπὸ τοῦ ἀνθρώπου, διέρχεται διʼ ἀνύδρων τόπων ζητοῦν ἀνάπαυσιν, καὶ οὐχ εὑρίσκει. 13.1. Ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐξελθὼν ὁ Ἰησοῦς τῆς οἰκίας ἐκάθητο παρὰ τὴν θάλασσαν· 13.2. καὶ συνήχθησαν πρὸς αὐτὸν ὄχλοι πολλοί, ὥστε αὐτὸν εἰς πλοῖον ἐμβάντα καθῆσθαι, καὶ πᾶς ὁ ὄχλος ἐπὶ τὸν αἰγιαλὸν ἱστήκει. 13.3. καὶ ἐλάλησεν αὐτοῖς πολλὰ ἐν παραβολαῖς λέγων Ἰδοὺ ἐξῆλθεν ὁ σπείρων τοῦ σπείρειν. 13.4. καὶ ἐν τῷ σπείρειν αὐτὸν ἃ μὲν ἔπεσεν παρὰ τὴν ὁδόν, καὶ ἐλθόντα τὰ πετεινὰ κατέφαγεν αὐτα. 13.5. ἄλλα δὲ ἔπεσεν ἐπὶ τὰ πετρώδη ὅπου οὐκ εἶχεν γῆν πολλήν, καὶ εὐθέως ἐξανέτειλεν διὰ τὸ μὴ ἔχειν βάθος γῆς, 13.6. ἡλίου δὲ ἀνατείλαντος ἐκαυματίσθη καὶ διὰ τὸ μὴ ἔχειν ῥίζαν ἐξηράνθη. 13.7. ἄλλα δὲ ἔπεσεν ἐπὶ τὰς ἀκάνθας, καὶ ἀνέβησαν αἱ ἄκανθαι καὶ ἀπέπνιξαν αὐτά. 13.8. ἄλλα δὲ ἔπεσεν ἐπὶ τὴν γῆν τὴν καλὴν καὶ ἐδίδου καρπόν, ὃ μὲν ἑκατὸν ὃ δὲ ἑξήκοντα ὃ δὲ τριάκοντα. 13.9. Ὁ ἔχων ὦτα ἀκουέτω. 13.24. Ἄλλην παραβολὴν παρέθηκεν αὐτοῖς λέγων Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ σπείραντι καλὸν σπέρμα ἐν τῷ ἀγρῷ αὐτοῦ. 13.25. ἐν δὲ τῷ καθεύδειν τοὺς ἀνθρώπους ἦλθεν αὐτοῦ ὁ ἐχθρὸς καὶ ἐπέσπειρεν ζιζάνια ἀνὰ μέσον τοῦ σίτου καὶ ἀπῆλθεν. 13.26. ὅτε δὲ ἐβλάστησεν ὁ χόρτος καὶ καρπὸν ἐποίησεν, τότε ἐφάνη καὶ τὰ ζιζάνια. 13.27. προσελθόντες δὲ οἱ δοῦλοι τοῦ οἰκοδεσπότου εἶπον αὐτῷ Κύριε, οὐχὶ καλὸν σπέρμα ἔσπειρας ἐν τῷ σῷ ἀγρῷ; πόθεν οὖν ἔχει ζιζάνια; 13.28. ὁ δὲ ἔφη αὐτοῖς Ἐχθρὸς ἄνθρωπος τοῦτο ἐποίησεν. οἱ δὲ αὐτῷ λέγουσιν Θέλεις οὖν ἀπελθόντες συλλέξωμεν αὐτά; 13.29. ὁ δέ φησιν Οὔ, μή ποτε συλλέγοντες τὰ ζιζάνια ἐκριζώσητε ἅμα αὐτοῖς τὸν σῖτον· 13.30. ἄφετε συναυξάνεσθαι ἀμφότερα ἕως τοῦ θερισμοῦ· καὶ ἐν καιρῷ τοῦ θερισμοῦ ἐρῶ τοῖς θερισταῖς Συλλέξατε πρῶτον τὰ ζιζάνια καὶ δήσατε αὐτὰ [εἰς] δέσμας πρὸς τὸ κατακαῦσαι αὐτά, τὸν δὲ σῖτον συνάγετε εἰς τὴν ἀποθήκην μου. 13.31. Ἄλλην παραβολὴν παρέθηκεν αὐτοῖς λέγων Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν κόκκῳ σινάπεως, ὃν λαβὼν ἄνθρωπος ἔσπειρεν ἐν τῷ ἀγρῷ αὐτοῦ· 13.32. ὃ μικρότερον μέν ἐστιν πάντων τῶν σπερμάτων, ὅταν δὲ αὐξηθῇ μεῖζον τῶν λαχάνων ἐστὶν καὶ γίνεται δένδρον, ὥστε ἐλθεῖν τὰ πετεινὰ τοῦ οὐρανοῦ καὶ κατασκηνοῖν ἐν τοῖς κλάδοις αὐτοῦ. 13.33. Ἄλλην παραβολὴν [ἐλάλησεν αὐτοῖς]· Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ζύμῃ, ἣν λαβοῦσα γυνὴ ἐνέκρυψεν εἰς ἀλεύρου σάτα τρία ἕως οὗ ἐζυμώθη ὅλον. 13.34. Ταῦτα πάντα ἐλάλησεν ὁ Ἰησοῦς ἐν παραβολαῖς τοῖς ὄχλοις, καὶ χωρὶς παραβολῆς οὐδὲν ἐλάλει αὐτοῖς· 13.35. ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου λέγοντος Ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου, ἐρεύξομαι κεκρυμμένα ἀπὸ καταβολῆς. 13.36. Τότε ἀφεὶς τοὺς ὄχλους ἦλθεν εἰς τὴν οἰκίαν. Καὶ προσῆλθαν αὐτῷ οἱ μαθηταὶ αὐτοῦ λέγοντες Διασάφησον ἡμῖν τὴν παραβολὴν τῶν ζιζανίων τοῦ ἀγροῦ. 13.37. ὁ δὲ ἀποκριθεὶς εἶπεν Ὁ σπείρων τὸ καλὸν σπέρμα ἐστὶν ὁ υἱὸς τοῦ ἀνθρώπου· 13.38. ὁ δὲ ἀγρός ἐστιν ὁ κόσμος· τὸ δὲ καλὸν σπέρμα, οὗτοί εἰσιν οἱ υἱοὶ τῆς βασιλείας· τὰ δὲ ζιζάνιά εἰσιν οἱ υἱοὶ τοῦ πονηροῦ, 13.39. ὁ δὲ ἐχθρὸς ὁ σπείρας αὐτά ἐστιν ὁ διάβολος· ὁ δὲ θερισμὸς συντέλεια αἰῶνός ἐστιν, οἱ δὲ θερισταὶ ἄγγελοί εἰσιν. 13.40. ὥσπερ οὖν συλλέγεται τὰ ζιζάνια καὶ πυρὶ κατακαίεται, οὕτως ἔσται ἐν τῇ συντελείᾳ τοῦ αἰῶνος· 13.41. ἀποστελεῖ ὁ υἱὸς τοῦ ἀνθρώπου τοὺς ἀγγέλους αὐτοῦ, καὶ συλλέξουσιν ἐκ τῆς βασιλείας αὐτοῦ πάντα τὰ σκάνδαλα καὶ τοὺς ποιοῦντας τὴν ἀνομίαν, 13.42. καὶ βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. 13.43. Τότε οἱ δίκαιοι ἐκλάμψουσιν ὡς ὁ ἥλιος ἐν τῇ βασιλείᾳ τοῦ πατρὸς αὐτῶν. Ὁ ἔχων ὦτα ἀκουέτω. 13.44. Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν θησαυρῷ κεκρυμμένῳ ἐν τῷ ἀγρῷ, ὃν εὑρὼν ἄνθρωπος ἔκρυψεν, καὶ ἀπὸ τῆς χαρᾶς αὐτοῦ ὑπάγει καὶ πωλεῖ ὅσα ἔχει καὶ ἀγοράζει τὸν ἀγρὸν ἐκεῖνον. 13.45. Πάλιν ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ἐμπόρῳ ζητοῦντι καλοὺς μαργαρίτας· 14.26. οἱ δὲ μαθηταὶ ἰδόντες αὐτὸν ἐπὶ τῆς θαλάσσης περιπατοῦντα ἐταράχθησαν λέγοντες ὅτι Φάντασμά ἐστιν, καὶ ἀπὸ τοῦ φόβου ἔκραξαν. 15.4. ὁ γὰρ θεὸς εἶπεν Τίμα τὸν πατέρα καὶ τὴν μητέρα, καί Ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω· 16.1. Καὶ προσελθόντες [οἱ] Φαρισαῖοι καὶ Σαδδουκαῖοι πειράζοντες ἐπηρώτησαν αὐτὸν σημεῖον ἐκ τοῦ οὐρανοῦ ἐπιδεῖξαι αὐτοῖς. 16.2. ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς ⟦Ὀψίας γενομένης λέγετε Εὐδία, πυρράζει γὰρ ὁ οὐρανός· 16.3. καὶ πρωί Σήμερον χειμών, πυρράζει γὰρ στυγνάζων ὁ οὐρανός. τὸ μὲν πρόσωπον τοῦ οὐρανοῦ γινώσκετε διακρίνειν, τὰ δὲ σημεῖα τῶν καιρῶν οὐ δύνασθε.⟧ 16.4. Γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ εἰ μὴ τὸ σημεῖον Ἰωνᾶ. καὶ καταλιπὼν αὐτοὺς ἀπῆλθεν. 16.18. κἀγὼ δέ σοι λέγω ὅτι σὺ εἶ Πέτρος, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν ἐκκλησίαν, καὶ πύλαι ᾄδου οὐ κατισχύσουσιν αὐτῆς· 16.23. ὁ δὲ στραφεὶς εἶπεν τῷ Πέτρῳ Ὕπαγε ὀπίσω μου, Σατανᾶ· σκάνδαλον εἶ ἐμοῦ, ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ ἀλλὰ τὰ τῶν ἀνθρώπων. 16.27. μέλλει γὰρ ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεσθαι ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ μετὰ τῶν ἀγγέλων αὐτοῦ, καὶ τότε ἀποδώσει ἑκάστῳ κατὰ τὴν πρᾶξιν αὐτοῦ. 17.1. Καὶ μεθʼ ἡμέρας ἓξ παραλαμβάνει ὁ Ἰησοῦς τὸν Πέτρον καὶ Ἰάκωβον καὶ Ἰωάνην τὸν ἀδελφὸν αὐτοῦ, καὶ ἀναφέρει αὐτοὺς εἰς ὄρος ὑψηλὸν κατʼ ἰδίαν. 17.2. καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν, καὶ ἔλαμψεν τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, τὰ δὲ ἱμάτια αὐτοῦ ἐγένετο λευκὰ ὡς τὸ φῶς. 17.3. καὶ ἰδοὺ ὤφθη αὐτοῖς Μωυσῆς καὶ Ἠλείας συνλαλοῦντες μετʼ αὐτοῦ. 17.4. ἀποκριθεὶς δὲ ὁ Πέτρος εἶπεν τῷ Ἰησοῦ Κύριε, καλόν ἐστιν ἡμᾶς ὧδε εἶναι· εἰ θέλεις, ποιήσω ὧδε τρεῖς σκηνάς, σοὶ μίαν καὶ Μωυσεῖ μίαν καὶ Ἠλείᾳ μίαν. 17.5. ἔτι αὐτοῦ λαλοῦντος ἰδοὺ νεφέλη φωτινὴ ἐπεσκίασεν αὐτούς, καὶ ἰδοὺ φωνὴ ἐκ τῆς νεφέλης λέγουσα Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα· ἀκούετε αὐτοῦ. 17.6. καὶ ἀκούσαντες οἱ μαθηταὶ ἔπεσαν ἐπὶ πρόσωπον αὐτῶν καὶ ἐφοβήθησαν σφόδρα. 17.7. καὶ προσῆλθεν ὁ Ἰησοῦς καὶ ἁψάμενος αὐτῶν εἶπεν Ἐγέρθητε καὶ μὴ φοβεῖσθε. 17.8. ἐπάραντες δὲ τοὺς ὀφθαλμοὺς αὐτῶν οὐδένα εἶδον εἰ μὴ αὐτὸν Ἰησοῦν μόνον. 17.9. Καὶ καταβαινόντων αὐτῶν ἐκ τοῦ ὄρους ἐνετείλατο αὐτοῖς ὁ Ἰησοῦς λέγων Μηδενὶ εἴπητε τὸ ὅραμα ἕως οὗ ὁ υἱὸς τοῦ ἀνθρώπου ἐκ νεκρῶν ἐγερθῇ. 18.3. καὶ εἶπεν Ἀμὴν λέγω ὑμῖν, ἐὰν μὴ στραφῆτε καὶ γένησθε ὡς τὰ παιδία, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν. 18.10. Ὁρᾶτε μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτων, λέγω γὰρ ὑμῖν ὅτι οἱ ἄγγελοι αὐτῶν ἐν οὐρανοῖς διὰ παντὸς βλέπουσι τὸ πρόσωπον τοῦ πατρός μου τοῦ ἐν οὐρανοῖς. 18.17. ἐὰν δὲ παρακούσῃ αὐτῶν, εἰπὸν τῇ ἐκκλησίᾳ· ἐὰν δὲ καὶ τῆς ἐκκλησίας παρακούσῃ, ἔστω σοι ὥσπερ ὁ ἐθνικὸς καὶ ὁ τελώνης. 18.20. οὗ γάρ εἰσιν δύο ἢ τρεῖς συνηγμένοι εἰς τὸ ἐμὸν ὄνομα, ἐκεῖ εἰμὶ ἐν μέσῳ αὐτῶν. 19.5. καὶ εἶπεν Ἕνεκα τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ κολληθήσεται τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν; 19.11. ὁ δὲ εἶπεν αὐτοῖς Οὐ πάντες χωροῦσι τὸν λόγον, ἀλλʼ οἷς δέδοται. 19.12. εἰσὶν γὰρ εὐνοῦχοι οἵτινες ἐκ κοιλίας μητρὸς ἐγεννήθησαν οὕτως, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνουχίσθησαν ὑπὸ τῶν ἀνθρώπων, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν. ὁ δυνάμενος χωρεῖν χωρείτω. 19.13. Τότε προσηνέχθησαν αὐτῷ παιδία, ἵνα τὰς χεῖρας ἐπιθῇ αὐτοῖς καὶ προσεύξηται· οἱ δὲ μαθηταὶ ἐπετίμησαν αὐτοῖς. 19.14. ὁ δὲ Ἰησοῦς εἶπεν Ἄφετε τὰ παιδία καὶ μὴ κωλύετε αὐτὰ ἐλθεῖν πρός με, τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τῶν οὐρανῶν. 19.16. Καὶ ἰδοὺ εἷς προσελθὼν αὐτῷ εἶπεν Διδάσκαλε, τί ἀγαθὸν ποιήσω ἵνα σχῶ ζωὴν αἰώνιον; 19.17. ὁ δὲ εἶπεν αὐτῷ Τί με ἐρωτᾷς περὶ τοῦ ἀγαθοῦ; εἷς ἐστὶν ὁ ἀγαθός· εἰ δὲ θέλέις εἰς τὴν ζωὴν εἰσελθεῖν, τήρει τὰς ἐντολάς. 19.18. λέγει αὐτῷ Ποίας; ὁ δὲ Ἰησοῦς ἔφη Τό Οὐ φονεύσεις, Οὐ μοιχεύσεις, Οὐ κλέψεις, Οὐ ψευδομαρτυρήσεις, 19.19. Τίμα τὸν πατέρα καὶ τὴν μητέρα, καί Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. 19.20. λέγει αὐτῷ ὁ νεανίσκος Ταῦτα πάντα ἐφύλαξα· τί ἔτι ὑστερῶ; 19.21. ἔφη αὐτῷ ὁ Ἰησοῦς Εἰ θέλεις τέλειος εἶναι, ὕπαγε πώλησόν σου τὰ ὑπάρχοντα καὶ δὸς [τοῖς] πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανοῖς, καὶ δεῦρο ἀκολούθει μοι. 19.22. ἀκούσας δὲ ὁ νεανίσκος τὸν λόγον [τοῦτον] ἀπῆλθεν λυπούμενος, ἦν γὰρ ἔχων κτήματα πολλά. 19.23. Ὁ δὲ Ἰησοῦς εἶπεν τοῖς μαθηταῖς αὐτοῦ Ἀμὴν λέγω ὑμῖν ὅτι πλούσιος δυσκόλως εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν· 19.24. πάλιν δὲ λέγω ὑμῖν, εὐκοπώτερόν ἐστιν κάμηλον διὰ τρήματος ῥαφίδος εἰσελθεῖν ἢ πλούσιον εἰς τὴν βασιλείαν τοῦ θεοῦ. 20.1. Ὁμοία γάρ ἐστιν ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ οἰκοδεσπότῃ ὅστις ἐξῆλθεν ἅμα πρωὶ μισθώσασθαι ἐργάτας εἰς τὸν ἀμπελῶνα αὐτοῦ· 20.2. συμφωνήσας δὲ μετὰ τῶν ἐργατῶν ἐκ δηναρίου τὴν ἡμέραν ἀπέστειλεν αὐτοὺς εἰς τὸν ἀμπελῶνα αὐτοῦ. 20.3. καὶ ἐξελθὼν περὶ τρίτην ὥραν εἶδεν ἄλλους ἑστῶτας ἐν τῇ ἀγορᾷ ἀργούς· 20.4. καὶ ἐκείνοις εἶπεν Ὑπάγετε καὶ ὑμεῖς εἰς τὸν ἀμπελῶνα, καὶ ὃ ἐὰν ᾖ δίκαιον δώσω ὑμῖν· 20.5. οἱ δὲ ἀπῆλθον. πάλιν [δὲ] ἐξελθὼν περὶ ἕκτην καὶ ἐνάτην ὥραν ἐποίησεν ὡσαύτως. 20.6. περὶ δὲ τὴν ἑνδεκάτην ἐξελθὼν εὗρεν ἄλλους ἑστῶτας, καὶ λέγει αὐτοῖς Τί ὧδε ἑστήκατε ὅλην τὴν ἡμέραν ἀργοί; 20.7. λέγουσιν αὐτῷ Ὅτι οὐδεὶς ἡμᾶς ἐμισθώσατο· λέγει αὐτοῖς Ὑπάγετε καὶ ὑμεῖς εἰς τὸν ἀμπελῶνα. 20.8. ὀψίας δὲ γενομένης λέγει ὁ κύριος τοῦ ἀμπελῶνος τῷ ἐπιτρόπῳ αὐτοῦ Κάλεσον τοὺς ἐργάτας καὶ ἀπόδος τὸν μισθὸν ἀρξάμενος ἀπὸ τῶν ἐσχάτων ἕως τῶν πρώτων. 20.9. ἐλθόντες δὲ οἱ περὶ τὴν ἑνδεκάτην ὥραν ἔλαβον ἀνὰ δηνάριον. 20.10. καὶ ἐλθόντες οἱ πρῶτοι ἐνόμισαν ὅτι πλεῖον λήμψονται· καὶ ἔλαβον [τὸ] ἀνὰ δηνάριον καὶ αὐτοί. 20.11. λαβόντες δὲ ἐγόγγυζον κατὰ τοῦ οἰκοδεσπότου λέγοντες 20.12. Οὗτοι οἱ ἔσχατοι μίαν ὥραν ἐποίησαν, καὶ ἴσους αὐτοὺς ἡμῖν ἐποίησας τοῖς βαστάσασι τὸ βάρος τῆς ἡμέρας καὶ τὸν καύσωνα. 20.13. ὁ δὲ ἀποκριθεὶς ἑνὶ αὐτῶν εἶπεν Ἑταῖρε, οὐκ ἀδικῶ σε· οὐχὶ δηναρίου συνεφώνησάς μοι; 20.14. ἆρον τὸ σὸν καὶ ὕπαγε· θέλω δὲ τούτῳ τῷ ἐσχάτῳ δοῦναι ὡς καὶ σοί· 20.15. οὐκ ἔξεστίν μοι ὃ θέλω ποιῆσαι ἐν τοῖς ἐμοῖς; ἢ ὁ ὀφθαλμός σου πονηρός ἐστιν ὅτι ἐγὼ ἀγαθός εἰμι; 20.16. Οὕτως ἔσονται οἱ ἔσχατοι πρῶτοι καὶ οἱ πρῶτοι ἔσχατοι. 20.17. Μέλλων δὲ ἀναβαίνειν Ἰησοῦς εἰς Ἰεροσόλυμα παρέλαβεν τοὺς δώδεκα [μαθητὰς] κατʼ ἰδίαν, καὶ ἐν τῇ ὁδῷ εἶπεν αὐτοῖς 20.18. Ἰδοὺ ἀναβαίνομεν εἰς Ἰεροσόλυμα, καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδοθήσεται τοῖς ἀρχιερεῦσιν καὶ γραμματεῦσιν, καὶ κατακρινοῦσιν αὐτὸν [θανάτῳ], 20.19. καὶ παραδώσουσιν αὐτὸν τοῖς ἔθνεσιν εἰς τὸ ἐμπαῖξαι καὶ μαστιγῶσαι καὶ σταυρῶσαι, καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθήσεται. 20.21. ὁ δὲ εἶπεν αὐτῇ Τί θέλεις; λέγει αὐτῷ Εἰπὲ ἵνα καθίσωσιν οὗτοι οἱ δύο υἱοί μου εἷς ἐκ δεξιῶν καὶ εἷς ἐξ εὐωνύμων σου ἐν τῇ βασιλείᾳ σου. 20.28. ὥσπερ ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν διακονηθῆναι ἀλλὰ διακονῆσαι καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν. 22.13. τότε ὁ βασιλεὺς εἶπεν τοῖς διακόνοις Δήσαντες αὐτοῦ πόδας καὶ χεῖρας ἐκβάλετε αὐτὸν εἰς τὸ σκότος τὸ ἐξώτερον· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. 22.23. Ἐν ἐκείνῃ τῇ ἡμέρᾳ προσῆλθον αὐτῷ Σαδδουκαῖοι, λέγοντες μὴ εἶναι ἀνάστασιν, καὶ ἐπηρώτησαν αὐτὸν 23.5. πάντα δὲ τὰ ἔργα αὐτῶν ποιοῦσιν πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις· πλατύνουσι γὰρ τὰ φυλακτήρια αὐτῶν καὶ μεγαλύνουσι τὰ κράσπεδα, 23.6. φιλοῦσι δὲ τὴν πρωτοκλισίαν ἐν τοῖς δείπνοις καὶ τὰς πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς 23.7. καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς καὶ καλεῖσθαι ὑπὸ τῶν ἀνθρώπων Ῥαββεί. 23.8. ὑμεῖς δὲ μὴ κληθῆτε Ῥαββεί, εἷς γάρ ἐστιν ὑμῶν ὁ διδάσκαλος, πάντες δὲ ὑμεῖς ἀδελφοί ἐστε· 23.37. Ἰερουσαλὴμ Ἰερουσαλήμ, ἡ ἀποκτείνουσα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτὴν, — ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, ὃν τρόπον ὄρνις ἐπισυνάγει τὰ νοσσία [αὐτῆς] ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε; 24.7. ἐγερθήσεται γὰρ ἔθνος ἐπὶ ἔθνος καὶ βασιλεία ἐπὶ βασιλείαν, καὶ ἔσονται λιμοὶ καὶ σεισμοὶ κατὰ τόπους· 24.24. ἐγερθήσονται γὰρ ψευδόχριστοι καὶ ψευδοπροφῆται, καὶ δώσουσιν σημεῖα μεγάλα καὶ τέρατα ὥστε πλανᾶσθαι εἰ δυνατὸν καὶ τοὺς ἐκλεκτούς· 25.30. καὶ τὸν ἀχρεῖον δοῦλον ἐκβάλετε εἰς τὸ σκότος τὸ ἐξώτερον· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. 25.31. Ὅταν δὲ ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ καὶ πάντες οἱ ἄγγελοι μετʼ αὐτοῦ, τότε καθίσει ἐπὶ θρόνου δόξης αὐτοῦ, 25.32. καὶ συναχθήσονται ἔμπροσθεν αὐτοῦ πάντα τὰ ἔθνη, καὶ ἀφορίσει αὐτοὺς ἀπʼ ἀλλήλων, ὥσπερ ὁ ποιμὴν ἀφορίζει τὰ πρόβατα ἀπὸ τῶν ἐρίφων, 25.33. καὶ στήσει τὰ μὲν πρόβατα ἐκ δεξιῶν αὐτοῦ τὰ δὲ ἐρίφια ἐξ εὐωνύμων. 25.34. τότε ἐρεῖ ὁ βασιλεὺς τοῖς ἐκ δεξιῶν αὐτοῦ Δεῦτε, οἱ εὐλογημένοι τοῦ πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου· 25.35. ἐπείνασα γὰρ καὶ ἐδώκατέ μοι φαγεῖν, ἐδίψησα καὶ ἐποτίσατέ με, ξένος ἤμην καὶ συνηγάγετέ με, 25.36. γυμνὸς καὶ περιεβάλετέ με, ἠσθένησα καὶ ἐπεσκέψασθέ με, ἐν φυλακῇ ἤμην καὶ ἤλθατε πρός με. 25.37. τότε ἀποκριθήσονται αὐτῷ οἱ δίκαιοι λέγοντες Κύριε, πότε σε εἴδαμεν πεινῶντα καὶ ἐθρέψαμεν, ἢ διψῶντα καὶ ἐποτίσαμεν; 25.38. πότε δέ σε εἴδαμεν ξένον καὶ συνηγάγομεν, ἢ γυμνὸν καὶ περιεβάλομεν; 25.39. πότε δέ σε εἴδομεν ἀσθενοῦντα ἢ ἐν φυλακῇ καὶ ἤλθομεν πρός σε; 25.40. καὶ ἀποκριθεὶς ὁ βασιλεὺς ἐρεῖ αὐτοῖς Ἀμὴν λέγω ὑμῖν, ἐφʼ ὅσον ἐποιήσατε ἑνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε. 25.41. τότε ἐρεῖ καὶ τοῖς ἐξ εὐωνύμων Πορεύεσθε ἀπʼ ἐμοῦ κατηραμένοι εἰς τὸ πῦρ τὸ αἰώνιον τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ· 25.42. ἐπείνασα γὰρ καὶ οὐκ ἐδώκατέ μοι φαγεῖν, [καὶ] ἐδίψησα καὶ οὐκ ἐποτίσατέ με, 25.43. ξένος ἤμην καὶ οὐ συνηγάγετέ με, γυμνὸς καὶ οὐ περιεβάλετέ με, ἀσθενὴς καὶ ἐν φυλακῇ καὶ οὐκ ἐπεσκέψασθέ με. 25.44. τότε ἀποκριθήσονται καὶ αὐτοὶ λέγοντες Κύριε, πότε σε εἴδομεν πεινῶντα ἢ διψῶντα ἢ ξένον ἢ γυμνὸν ἢ ἀσθενῆ ἢ ἐν φυλακῇ καὶ οὐ διηκονήσαμέν σοι; 25.45. τότε ἀποκριθήσεται αὐτοῖς λέγων Ἀμὴν λέγω ὑμῖν, ἐφʼ ὅσον οὐκ ἐποιήσατε ἑνὶ τούτων τῶν ἐλαχίστων, οὐδὲ ἐμοὶ ἐποιήσατε. 25.46. καὶ ἀπελεύσονται οὗτοι εἰς κόλασιν αἰώνιον, οἱ δὲ δίκαιοι εἰς ζωὴν αἰώνιον. 26.25. ἀποκριθεὶς δὲ Ἰούδας ὁ παραδιδοὺς αὐτὸν εἶπεν Μήτι ἐγώ εἰμι, ῥαββεί; λέγει αὐτῷ Σὺ εἶπας. 26.29. λέγω δὲ ὑμῖν, οὐ μὴ πίω ἀπʼ ἄρτι ἐκ τούτου τοῦ γενήματος τῆς ἀμπέλου ἕως τῆς ἡμέρας ἐκείνης ὅταν αὐτὸ πίνω μεθʼ ὑμῶν καινὸν ἐν τῇ βασιλείᾳ τοῦ πατρός μου. 26.37. καὶ παραλαβὼν τὸν Πέτρον καὶ τοὺς δύο υἱοὺς Ζεβεδαίου ἤρξατο λυπεῖσθαι καὶ ἀδημονεῖν. 26.39. καὶ προελθὼν μικρὸν ἔπεσεν ἐπὶ πρόσωπον αὐτοῦ προσευχόμενος καὶ λέγων Πάτερ μου, εἰ δυνατόν ἐστιν, παρελθάτω ἀπʼ ἐμοῦ τὸ ποτήριον τοῦτο· πλὴν οὐχ ὡς ἐγὼ θέλω ἀλλʼ ὡς σύ. 26.41. γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ εἰσέλθητε εἰς πειρασμόν· τὸ μὲν πνεῦμα πρόθυμον ἡ δὲ σὰρξ ἀσθενής. 26.49. καὶ εὐθέως προσελθὼν τῷ Ἰησοῦ εἶπεν Χαῖρε, ῥαββεί· καὶ κατεφίλησεν αὐτόν. 26.69. Ὁ δὲ Πέτρος ἐκάθητο ἔξω ἐν τῇ αὐλῇ· καὶ προσῆλθεν αὐτῷ μία παιδίσκη λέγουσα Καὶ σὺ ἦσθα μετὰ Ἰησοῦ τοῦ Γαλιλαίου· 26.71. ἐξελθόντα δὲ εἰς τὸν πυλῶνα εἶδεν αὐτὸν ἄλλη καὶ λέγει τοῖς ἐκεῖ 27.3. Τότε ἰδὼν Ἰούδας ὁ παραδοὺς αὐτὸν ὅτι κατεκρίθη μεταμεληθεὶς ἔστρεψεν τὰ τριάκοντα ἀργύρια τοῖς ἀρχιερεῦσιν καὶ πρεσβυτέροις λέγων Ἥμαρτον παραδοὺς αἷμα δίκαιον. 27.4. οἱ δὲ εἶπαν Τί πρὸς ἡμᾶς; σὺ ὄψῃ. 27.5. καὶ ῥίψας τὰ ἀργύρια εἰς τὸν ναὸν ἀνεχώρησεν, καὶ ἀπελθὼν ἀπήγξατο. 27.52. καὶ τὰ μνημεῖα ἀνεῴχθησαν καὶ πολλὰ σώματα τῶν κεκοιμημένων ἁγίων ἠγέρθησαν, 27.62. Τῇ δὲ ἐπαύριον, ἥτις ἐστὶν μετὰ τὴν παρασκευήν, συνήχθησαν οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι πρὸς Πειλᾶτον 27.63. λέγοντες Κύριε, ἐμνήσθημεν ὅτι ἐκεῖνος ὁ πλάνος εἶπεν ἔτι ζῶν Μετὰ τρεῖς ἡμέρας ἐγείρομαι· 27.64. κέλευσον οὖν ἀσφαλισθῆναι τὸν τάφον ἕως τῆς τρίτης ἡμέρας, μή ποτε ἐλθόντες οἱ μαθηταὶ κλέψωσιν αὐτὸν καὶ εἴπωσιν τῷ λαῷ Ἠγέρθη ἀπὸ τῶν νεκρῶν, καὶ ἔσται ἡ ἐσχάτη πλάνη χείρων τῆς πρώτης. 27.65. ἔφη αὐτοῖς ὁ Πειλᾶτος Ἔχετε κουστωδίαν· ὑπάγετε ἀσφαλίσασθε ὡς οἴδατε. 27.66. οἱ δὲ πορευθέντες ἠσφαλίσαντο τὸν τάφον σφραγίσαντες τὸν λίθον μετὰ τῆς κουστωδίας. 28.1. Ὀψὲ δὲ σαββάτων, τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων, ἦλθεν Μαρία ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία θεωρῆσαι τὸν τάφον. 28.2. καὶ ἰδοὺ σεισμὸς ἐγένετο μέγας· ἄγγελος γὰρ Κυρίου καταβὰς ἐξ οὐρανοῦ καὶ προσελθὼν ἀπεκύλισε τὸν λίθον καὶ ἐκάθητο ἐπάνω αὐτοῦ. 28.3. ἦν δὲ ἡ εἰδέα αὐτοῦ ὡς ἀστραπὴ καὶ τὸ ἔνδυμα αὐτοῦ λευκὸν ὡς χιών. 28.4. ἀπὸ δὲ τοῦ φόβου αὐτοῦ ἐσείσθησαν οἱ τηροῦντες καὶ ἐγενήθησαν ὡς νεκροί. 28.5. ἀποκριθεὶς δὲ ὁ ἄγγελος εἶπεν ταῖς γυναιξίν Μὴ φοβεῖσθε ὑμεῖς, οἶδα γὰρ ὅτι Ἰησοῦν τὸν ἐσταυρωμένον ζητεῖτε· 28.6. οὐκ ἔστιν ὧδε, ἠγέρθη γὰρ καθὼς εἶπεν· δεῦτε ἴδετε τὸν τόπον ὅπου ἔκειτο· 28.7. καὶ ταχὺ πορευθεῖσαι εἴπατε τοῖς μαθηταῖς αὐτοῦ ὅτι Ἠγέρθη ἀπὸ τῶν νεκρῶν, καὶ ἰδοὺ προάγει ὑμᾶς εἰς τὴν Γαλιλαίαν, ἐκεῖ αὐτὸν ὄψεσθε· ἰδοὺ εἶπον ὑμῖν. 28.8. καὶ ἀπελθοῦσαι ταχὺ ἀπὸ τοῦ μνημείου μετὰ φόβου καὶ χαρᾶς μεγάλης ἔδραμον ἀπαγγεῖλαι τοῖς μαθηταῖς αὐτοῦ. 28.9. καὶ ἰδοὺ Ἰησοῦς ὑπήντησεν αὐταῖς λέγων Χαίρετε· αἱ δὲ προσελθοῦσαι ἐκράτησαν αὐτοῦ τοὺς πόδας καὶ προσεκύνησαν αὐτῷ. 28.10. τότε λέγει αὐταῖς ὁ Ἰησοῦς Μὴ φοβεῖσθε· ὑπάγετε ἀπαγγείλατε τοῖς ἀδελφοῖς μου ἵνα ἀπέλθωσιν εἰς τὴν Γαλιλαίαν, κἀκεῖ με ὄψονται. 28.11. Πορευομένων δὲ αὐτῶν ἰδού τινες τῆς κουστωδίας ἐλθόντες εἰς τὴν πόλιν ἀπήγγειλαν τοῖς ἀρχιερεῦσιν ἅπαντα τὰ γενόμενα. 28.12. καὶ συναχθέντες μετὰ τῶν πρεσβυτέρων συμβούλιόν τε λαβόντες ἀργύρια ἱκανὰ ἔδωκαν τοῖς στρατιώταις 28.13. λέγοντες Εἴπατε ὅτι Οἱ μαθηταὶ αὐτοῦ νυκτὸς ἐλθόντες ἔκλεψαν αὐτὸν ἡμῶν κοιμωμένων· 28.14. καὶ ἐὰν ἀκουσθῇ τοῦτο ἐπὶ τοῦ ἡγεμόνος, ἡμεῖς πείσομεν καὶ ὑμᾶς ἀμερίμνους ποιήσομεν. 28.15. οἱ δὲ λαβόντες ἀργύρια ἐποίησαν ὡς ἐδιδάχθησαν. Καὶ διεφημίσθη ὁ λόγος οὗτος παρὰ Ἰουδαίοις μέχρι τῆς σήμερον [ἡμέρας]. 28.16. Οἱ δὲ ἕνδεκα μαθηταὶ ἐπορεύθησαν εἰς τὴν Γαλιλαίαν εἰς τὸ ὄρος οὗ ἐτάξατο αὐτοῖς ὁ Ἰησοῦς, 28.17. καὶ ἰδόντες αὐτὸν προσεκύνησαν, οἱ δὲ ἐδίστασαν. 28.18. καὶ προσελθὼν ὁ Ἰησοῦς ἐλάλησεν αὐτοῖς λέγων Ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ [τῆς] γῆς· 28.19. πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, 28.20. διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν· καὶ ἰδοὺ ἐγὼ μεθʼ ὑμῶν εἰμὶ πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος. | 2.22. But when he heard that Archelaus was reigning over Judea in the place of his father, Herod, he was afraid to go there. Being warned in a dream, he withdrew into the region of Galilee, 2.23. and came and lived in a city called Nazareth; that it might be fulfilled which was spoken through the prophets: "He will be called a Nazarene." 3.6. They were baptized by him in the Jordan, confessing their sins. 3.9. Don't think to yourselves, 'We have Abraham for our father,' for I tell you that God is able to raise up children to Abraham from these stones. 3.11. I indeed baptize you in water for repentance, but he who comes after me is mightier than I, whose shoes I am not worthy to carry. He will baptize you in the Holy Spirit. 3.13. Then Jesus came from Galilee to the Jordan to John, to be baptized by him. 3.14. But John would have hindered him, saying, "I need to be baptized by you, and you come to me?" 3.15. But Jesus, answering, said to him, "Allow it now, for this is the fitting way for us to fulfill all righteousness." Then he allowed him. 3.16. Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him. 3.17. Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased." 4.1. Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 4.8. Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory. 4.10. Then Jesus said to him, "Get behind me, Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.'" 4.23. Jesus went about in all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing every disease and every sickness among the people. 4.24. The report about him went out into all Syria. They brought to him all who were sick, afflicted with various diseases and torments, possessed with demons, epileptics, and paralytics; and he healed them. 5.4. Blessed are those who mourn, For they shall be comforted. 5.8. Blessed are the pure in heart, For they shall see God. 5.28. but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.47. If you only greet your friends, what more do you do than others? Don't even the tax collectors do the same? 6.7. In praying, don't use vain repetitions, as the Gentiles do; for they think that they will be heard for their much speaking. 7.1. "Don't judge, so that you won't be judged. 7.2. For with whatever judgment you judge, you will be judged; and with whatever measure you measure, it will be measured to you. 7.5. You hypocrite! First remove the beam out of your own eye, and then you can see clearly to remove the speck out of your brother's eye. 7.6. "Don't give that which is holy to the dogs, neither throw your pearls before the pigs, lest perhaps they trample them under their feet, and turn and tear you to pieces. 7.13. "Enter in by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and many are those who enter in by it. 7.16. By their fruits you will know them. Do you gather grapes from thorns, or figs from thistles? 7.24. "Everyone therefore who hears these words of mine, and does them, I will liken him to a wise man, who built his house on a rock. 7.25. The rain came down, the floods came, and the winds blew, and beat on that house; and it didn't fall, for it was founded on the rock. 7.26. Everyone who hears these words of mine, and doesn't do them will be like a foolish man, who built his house on the sand. 7.27. The rain came down, the floods came, and the winds blew, and beat on that house; and it fell -- and great was its fall." 8.5. When he came into Capernaum, a centurion came to him, asking him, 8.6. and saying, "Lord, my servant lies in the house paralyzed, grievously tormented." 8.7. Jesus said to him, "I will come and heal him." 8.8. The centurion answered, "Lord, I'm not worthy for you to come under my roof. Just say the word, and my servant will be healed. 8.9. For I am also a man under authority, having under myself soldiers. I tell this one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it." 8.10. When Jesus heard it, he marveled, and said to those who followed, "Most assuredly I tell you, I haven't found so great a faith, not even in Israel. 8.11. I tell you that many will come from the east and the west, and will sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven, 8.12. but the sons of the kingdom will be thrown out into the outer darkness. There will be weeping and the gnashing of teeth." 8.13. Jesus said to the centurion, "Go your way. Let it be done for you as you as you have believed." His servant was healed in that hour. 9.35. Jesus went about all the cities and the villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every disease and every sickness among the people. 10.1. He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness. 10.2. Now the names of the twelve apostles are these. The first, Simon, who is called Peter; Andrew, his brother; James the son of Zebedee; John, his brother; 10.3. Philip; Bartholomew; Thomas; Matthew the tax collector; James the son of Alphaeus; and Lebbaeus, whose surname was Thaddaeus; 10.4. Simon the Canaanite; and Judas Iscariot, who also betrayed him. 10.5. Jesus sent these twelve out, and charged them, saying, "Don't go among the Gentiles, and don't enter into any city of the Samaritans. 10.6. Rather, go to the lost sheep of the house of Israel. 10.7. As you go, preach, saying, 'The Kingdom of Heaven is at hand!' 10.8. Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give. 10.9. Don't take any gold, nor silver, nor brass in your money belts. 10.10. Take no bag for your journey, neither two coats, nor shoes, nor staff: for the laborer is worthy of his food. 10.11. Into whatever city or village you enter, find out who in it is worthy; and stay there until you go on. 10.12. As you enter into the household, greet it. 10.13. If the household is worthy, let your peace come on it, but if it isn't worthy, let your peace return to you. 10.14. Whoever doesn't receive you, nor hear your words, as you go out out of that house or that city, shake off the dust from your feet. 10.15. Most assuredly I tell you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city. 10.16. "Behold, I send you out as sheep in the midst of wolves. Therefore be wise as serpents, and harmless as doves. 10.17. But beware of men: for they will deliver you up to councils, and in their synagogues they will scourge you. 10.18. Yes, and you will be brought before governors and kings for my sake, for a testimony to them and to the Gentiles. 10.19. But when they deliver you up, don't be anxious how or what you will say, for it will be given you in that hour what you will say. 10.20. For it is not you who speak, but the Spirit of your Father who speaks in you. 10.21. "Brother will deliver up brother to death, and the father his child. Children will rise up against parents, and cause them to be put to death. 10.22. You will be hated by all men for my name's sake, but he who endures to the end will be saved. 10.23. But when they persecute you in this city, flee into the next, for most assuredly I tell you, you will not have gone through the cities of Israel, until the Son of Man has come. 10.24. "A disciple is not above his teacher, nor a servant above his lord. 10.25. It is enough for the disciple that he be like his teacher, and the servant like his lord. If they have called the master of the house Beelzebul, how much more those of his household! 10.26. Therefore don't be afraid of them, for there is nothing covered that will not be revealed; and hidden that will not be known. 10.27. What I tell you in the darkness, speak in the light; and what you hear whispered in the ear, proclaim on the housetops. 10.28. Don't be afraid of those who kill the body, but are not able to kill the soul. Rather, fear him who is able to destroy both soul and body in Gehenna. 10.29. "Aren't two sparrows sold for an assarion? Not one of them falls on the ground apart from your Father's will, 10.30. but the very hairs of your head are all numbered. 10.31. Therefore don't be afraid. You are of more value than many sparrows. 10.32. Everyone therefore who confesses me before men, him I will also confess before my Father who is in heaven. 10.33. But whoever denies me before men, him I will also deny before my Father who is in heaven. 10.34. "Don't think that I came to send peace on the earth. I didn't come to send peace, but a sword. 10.35. For I came to set a man at odds against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law. 10.36. A man's foes will be those of his own household. 10.37. He who loves father or mother more than me is not worthy of me; and he who loves son or daughter more than me isn't worthy of me. 10.38. He who doesn't take his cross and follow after me, isn't worthy of me. 10.39. He who finds his life will lose it; and he who loses his life for my sake will find it. 10.40. He who receives you receives me, and he who receives me receives him who sent me. 10.41. He who receives a prophet in the name of a prophet will receive a prophet's reward: and he who receives a righteous man in the name of a righteous man will receive a righteous man's reward. 10.42. Whoever gives one of these little ones just a cup of cold water to drink in the name of a disciple, most assuredly I tell you he will in no way lose his reward." 11.13. For all the prophets and the law prophesied until John. 11.25. At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. 11.26. Yes, Father, for so it was well-pleasing in your sight. 11.27. All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him. 12.4. how he entered into the house of God, and ate the show bread, which was not lawful for him to eat, neither for those who were with him, but only for the priests? 12.38. Then certain of the scribes and Pharisees answered, saying, "Teacher, we want to see a sign from you." 12.39. But he answered them, "An evil and adulterous generation seeks after a sign, but no sign will be given it but the sign of Jonah the prophet. 12.43. But the unclean spirit, when he is gone out of the man, passes through waterless places, seeking rest, and doesn't find it. 13.1. On that day Jesus went out of the house, and sat by the seaside. 13.2. Great multitudes gathered to him, so that he entered into a boat, and sat, and all the multitude stood on the beach. 13.3. He spoke to them many things in parables, saying, "Behold, a farmer went out to sow. 13.4. As he sowed, some seeds fell by the roadside, and the birds came and devoured them. 13.5. Others fell on rocky ground, where they didn't have much soil, and immediately they sprang up, because they had no depth of earth. 13.6. When the sun had risen, they were scorched. Because they had no root, they withered away. 13.7. Others fell among thorns. The thorns grew up and choked them: 13.8. and others fell on good soil, and yielded fruit: some one hundred times as much, some sixty, and some thirty. 13.9. He who has ears to hear, let him hear." 13.24. He set another parable before them, saying, "The Kingdom of Heaven is like a man who sowed good seed in his field, 13.25. but while people slept, his enemy came and sowed darnel also among the wheat, and went away. 13.26. But when the blade sprang up and brought forth fruit, then the darnel appeared also. 13.27. The servants of the householder came and said to him, 'Sir, didn't you sow good seed in your field? Where did this darnel come from?' 13.28. "He said to them, 'An enemy has done this.' "The servants asked him, 'Do you want us to go and gather them up?' 13.29. "But he said, 'No, lest perhaps while you gather up the darnel, you root up the wheat with them. 13.30. Let both grow together until the harvest, and in the harvest time I will tell the reapers, "First, gather up the darnel, and bind them in bundles to burn them; but gather the wheat into my barn."'" 13.31. He set another parable before them, saying, "The Kingdom of Heaven is like a grain of mustard seed, which a man took, and sowed in his field; 13.32. which indeed is smaller than all seeds. But when it is grown, it is greater than the herbs, and becomes a tree, so that the birds of the air come and lodge in its branches." 13.33. He spoke another parable to them. "The Kingdom of Heaven is like yeast, which a woman took, and hid in three measures of meal, until it was all leavened." 13.34. Jesus spoke all these things in parables to the multitudes; and without a parable, he didn't speak to them, 13.35. that it might be fulfilled which was spoken through the prophet, saying, "I will open my mouth in parables; I will utter things hidden from the foundation of the world." 13.36. Then Jesus sent the multitudes away, and went into the house. His disciples came to him, saying, "Explain to us the parable of the darnel of the field." 13.37. He answered them, "He who sows the good seed is the Son of Man, 13.38. the field is the world; and the good seed, these are the sons of the kingdom; and the darnel are the sons of the evil one. 13.39. The enemy who sowed them is the devil. The harvest is the end of the age, and the reapers are angels. 13.40. As therefore the darnel is gathered up and burned with fire; so will it be at the end of this age. 13.41. The Son of Man will send out his angels, and they will gather out of his kingdom all things that cause stumbling, and those who do iniquity, 13.42. and will cast them into the furnace of fire. There will be weeping and the gnashing of teeth. 13.43. Then the righteous will shine forth like the sun in the kingdom of their Father. He who has ears to hear, let him hear. 13.44. "The Kingdom of Heaven is like a treasure hidden in the field, which a man found, and hid. In his joy, he goes and sells all that he has, and buys that field. 13.45. "Again, the Kingdom of Heaven is like a man who is a merchant seeking fine pearls, 14.26. When the disciples saw him walking on the sea, they were troubled, saying, "It's a ghost!" and they cried out for fear. 15.4. For God commanded, 'Honor your father and your mother,' and, 'He who speaks evil of father or mother, let him be put to death.' 16.1. The Pharisees and Sadducees came, and testing him, asked him to show them a sign from heaven. 16.2. But he answered them, "When it is evening, you say, 'It will be fair weather, for the sky is red.' 16.3. In the morning, 'It will be foul weather today, for the sky is red and threatening.' Hypocrites! You know how to discern the appearance of the sky, but you can't discern the signs of the times! 16.4. An evil and adulterous generation seeks after a sign, and there will be no sign given to it, except the sign of the prophet Jonah."He left them, and departed. 16.18. I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it. 16.23. But he turned, and said to Peter, "Get behind me, Satan! You are a stumbling-block to me, for you are not setting your mind on the things of God, but on the things of men." 16.27. For the Son of Man will come in the glory of his Father with his angels, and then he will render to everyone according to his deeds. 17.1. After six days, Jesus took with him Peter, James, and John his brother, and brought them up into a high mountain by themselves. 17.2. He was transfigured before them. His face shone like the sun, and his garments became as white as the light. 17.3. Behold, Moses and Elijah appeared to them talking with him. 17.4. Peter answered, and said to Jesus, "Lord, it is good for us to be here. If you want, let's make three tents here: one for you, one for Moses, and one for Elijah." 17.5. While he was still speaking, behold, a bright cloud overshadowed them. Behold, a voice came out of the cloud, saying, "This is my beloved Son, in whom I am well pleased. Listen to him." 17.6. When the disciples heard it, they fell on their faces, and were very afraid. 17.7. Jesus came and touched them and said, "Get up, and don't be afraid." 17.8. Lifting up their eyes, they saw no one, except Jesus alone. 17.9. As they were coming down from the mountain, Jesus commanded them, saying, "Don't tell anyone what you saw, until the Son of Man has risen from the dead." 18.3. and said, "Most assuredly I tell you, unless you turn, and become as little children, you will in no way enter into the Kingdom of Heaven. 18.10. See that you don't despise one of these little ones, for I tell you that in heaven their angels always see the face of my Father who is in heaven. 18.17. If he refuses to listen to them, tell it to the assembly. If he refuses to hear the assembly also, let him be to you as a Gentile or a tax collector. 18.20. For where two or three are gathered together in my name, there I am in the midst of them." 19.5. and said, 'For this cause a man shall leave his father and mother, and shall join to his wife; and the two shall become one flesh?' 19.11. But he said to them, "Not all men can receive this saying, but those to whom it is given. 19.12. For there are eunuchs who were born that way from their mother's womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven's sake. He who is able to receive it, let him receive it." 19.13. Then little children were brought to him, that he should lay his hands on them and pray; and the disciples rebuked them. 19.14. But Jesus said, "Allow the little children, and don't forbid them to come to me; for to such belongs the Kingdom of Heaven." 19.16. Behold, one came to him and said, "Good teacher, what good thing shall I do, that I may have eternal life?" 19.17. He said to him, "Why do you call me good? No one is good but one, that is, God. But if you want to enter into life, keep the commandments." 19.18. He said to him, "Which ones?"Jesus said, "'You shall not murder.' 'You shall not commit adultery.' 'You shall not steal.' 'You shall not offer false testimony.' 19.19. 'Honor your father and mother.' And, 'You shall love your neighbor as yourself.'" 19.20. The young man said to him, "All these things I have observed from my youth. What do I still lack?" 19.21. Jesus said to him, "If you want to be perfect, go, sell what you have, and give to the poor, and you will have treasure in heaven; and come, follow me." 19.22. But when the young man heard the saying, he went away sad, for he was one who had great possessions. 19.23. Jesus said to his disciples, "Most assuredly I say to you, a rich man will enter into the Kingdom of Heaven with difficulty. 19.24. Again I tell you, it is easier for a camel to go through a needle's eye, than for a rich man to enter into the Kingdom of God." 20.1. "For the Kingdom of Heaven is like a man who was the master of a household, who went out early in the morning to hire laborers for his vineyard. 20.2. When he had agreed with the laborers for a denarius a day, he sent them into his vineyard. 20.3. He went out about the third hour, and saw others standing idle in the marketplace. 20.4. To them he said, 'You also go into the vineyard, and whatever is right I will give you.' So they went their way. 20.5. Again he went out about the sixth and the ninth hour, and did likewise. 20.6. About the eleventh hour he went out, and found others standing idle. He said to them, 'Why do you stand here all day idle?' 20.7. "They said to him, 'Because no one has hired us.' "He said to them, 'You also go into the vineyard, and you will receive whatever is right.' 20.8. When evening had come, the lord of the vineyard said to his steward, 'Call the laborers and pay them their wages, beginning from the last to the first.' 20.9. "When those who were hired at about the eleventh hour came, they each received a denarius. 20.10. When the first came, they supposed that they would receive more; and they likewise each received a denarius. 20.11. When they received it, they murmured against the master of the household, 20.12. saying, 'These last have spent one hour, and you have made them equal to us, who have borne the burden of the day and the scorching heat!' 20.13. "But he answered one of them, 'Friend, I am doing you no wrong. Didn't you agree with me for a denarius? 20.14. Take that which is yours, and go your way. It is my desire to give to this last just as much as to you. 20.15. Isn't it lawful for me to do what I want to with what I own? Or is your eye evil, because I am good?' 20.16. So the last will be first, and the first last. For many are called, but few are chosen." 20.17. As Jesus was going up to Jerusalem, he took the twelve disciples aside, and on the way he said to them, 20.18. "Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and scribes, and they will condemn him to death, 20.19. and will hand him over to the Gentiles to mock, to scourge, and to crucify; and the third day he will be raised up." 20.21. He said to her, "What do you want?"She said to him, "Command that these, my two sons, may sit, one on your right hand, and one on your left hand, in your kingdom." 20.28. even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many." 22.13. Then the king said to the servants, 'Bind him hand and foot, take him away, and throw him into the outer darkness; there is where the weeping and grinding of teeth will be.' 22.23. On that day Sadducees (those who say that there is no resurrection) came to him. They asked him, 23.5. But all their works they do to be seen by men. They make their phylacteries broad, enlarge the fringes of their garments, 23.6. and love the place of honor at feasts, the best seats in the synagogues, 23.7. the salutations in the marketplaces, and to be called 'Rabbi, Rabbi' by men. 23.8. But don't you be called 'Rabbi,' for one is your teacher, the Christ, and all of you are brothers. 23.37. "Jerusalem, Jerusalem, who kills the prophets, and stones those who are sent to her! How often would I have gathered your children together, even as a hen gathers her chickens under her wings, and you would not! 24.7. For nation will rise against nation, and kingdom against kingdom; and there will be famines, plagues, and earthquakes in various places. 24.24. For there will arise false Christs, and false prophets, and they will show great signs and wonders, so as to lead astray, if possible, even the elect. 25.30. Throw out the unprofitable servant into the outer darkness, where there will be weeping and gnashing of teeth.' 25.31. "But when the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory. 25.32. Before him all the nations will be gathered, and he will separate them one from another, as a shepherd separates the sheep from the goats. 25.33. He will set the sheep on his right hand, but the goats on the left. 25.34. Then the King will tell those on his right hand, 'Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; 25.35. for I was hungry, and you gave me food to eat; I was thirsty, and you gave me drink; I was a stranger, and you took me in; 25.36. naked, and you clothed me; I was sick, and you visited me; I was in prison, and you came to me.' 25.37. "Then the righteous will answer him, saying, 'Lord, when did we see you hungry, and feed you; or thirsty, and give you a drink? 25.38. When did we see you as a stranger, and take you in; or naked, and clothe you? 25.39. When did we see you sick, or in prison, and come to you?' 25.40. "The King will answer them, 'Most assuredly I tell you, inasmuch as you did it to one of the least of these my brothers, you did it to me.' 25.41. Then he will say also to those on the left hand, 'Depart from me, you cursed, into the eternal fire which is prepared for the devil and his angels; 25.42. for I was hungry, and you didn't give me food to eat; I was thirsty, and you gave me no drink; 25.43. I was a stranger, and you didn't take me in; naked, and you didn't clothe me; sick, and in prison, and you didn't visit me.' 25.44. "Then they will also answer, saying, 'Lord, when did we see you hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and didn't help you?' 25.45. "Then he will answer them, saying, 'Most assuredly I tell you, inasmuch as you didn't do it to one of the least of these, you didn't do it to me.' 25.46. These will go away into eternal punishment, but the righteous into eternal life." 26.25. Judas, who betrayed him, answered, "It isn't me, is it, Rabbi?"He said to him, "You said it." 26.29. But I tell you that I will not drink of this fruit of the vine from now on, until that day when I drink it anew with you in my Father's kingdom." 26.37. He took with him Peter and the two sons of Zebedee, and began to be sorrowful and severely troubled. 26.39. He went forward a little, fell on his face, and prayed, saying, "My Father, if it is possible, let this cup pass away from me; nevertheless, not what I desire, but what you desire." 26.41. Watch and pray, that you don't enter into temptation. The spirit indeed is willing, but the flesh is weak." 26.49. Immediately he came to Jesus, and said, "Hail, Rabbi!" and kissed him. 26.69. Now Peter was sitting outside in the court, and a maid came to him, saying, "You were also with Jesus, the Galilean!" 26.71. When he had gone out onto the porch, someone else saw him, and said to those who were there, "This man also was with Jesus of Nazareth." 27.3. Then Judas, who betrayed him, when he saw that Jesus was condemned, felt remorse, and brought back the thirty pieces of silver to the chief priests and elders, 27.4. saying, "I have sinned in that I betrayed innocent blood."But they said, "What is that to us? You see to it." 27.5. He threw down the pieces of silver in the sanctuary, and departed. He went away and hanged himself. 27.52. The tombs were opened, and many bodies of the saints who had fallen asleep were raised; 27.62. Now on the next day, which was the day after the Preparation Day, the chief priests and the Pharisees were gathered together to Pilate, 27.63. saying, "Sir, we remember what that deceiver said while he was still alive: 'After three days I will rise again.' 27.64. Command therefore that the tomb be made secure until the third day, lest perhaps his disciples come at night and steal him away, and tell the people, 'He is risen from the dead;' and the last deception will be worse than the first." 27.65. Pilate said to them, "You have a guard. Go, make it as secure as you can." 27.66. So they went with the guard and made the tomb secure, sealing the stone. 28.1. Now after the Sabbath, as it began to dawn on the first day of the week, Mary Magdalene and the other Mary came to see the tomb. 28.2. Behold, there was a great earthquake, for an angel of the Lord descended from the sky, and came and rolled away the stone from the door, and sat on it. 28.3. His appearance was like lightning, and his clothing white as snow. 28.4. For fear of him, the guards shook, and became like dead men. 28.5. The angel answered the women, "Don't be afraid, for I know that you seek Jesus, who has been crucified. 28.6. He is not here, for he has risen, just like he said. Come, see the place where the Lord was lying. 28.7. Go quickly and tell his disciples, 'He has risen from the dead, and behold, he goes before you into Galilee; there you will see him.' Behold, I have told you." 28.8. They departed quickly from the tomb with fear and great joy, and ran to bring his disciples word. 28.9. As they went to tell his disciples, behold, Jesus met them, saying, "Rejoice!"They came and took hold of his feet, and worshiped him. 28.10. Then Jesus said to them, "Don't be afraid. Go tell my brothers that they should go into Galilee, and there they will see me." 28.11. Now while they were going, behold, some of the guards came into the city, and told the chief priests all the things that had happened. 28.12. When they were assembled with the elders, and had taken counsel, they gave a large amount of silver to the soldiers, 28.13. saying, "Say that his disciples came by night, and stole him away while we slept. 28.14. If this comes to the governor's ears, we will persuade him and make you free of worry." 28.15. So they took the money and did as they were told. This saying was spread abroad among the Jews, and continues until this day. 28.16. But the eleven disciples went into Galilee, to the mountain where Jesus had sent them. 28.17. When they saw him, they bowed down to him, but some doubted. 28.18. Jesus came to them and spoke to them, saying, "All authority has been given to me in heaven and on earth. 28.19. Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 28.20. teaching them to observe all things which I commanded you. Behold, I am with you always, even to the end of the age." Amen. |
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119. Anon., Epistle of Barnabas, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 61 | 11.10. Next what saith He? And there was a river streaming from the right hand, and beautiful trees rose up from it; and whosoever shall eat of them shall live forever. |
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| 120. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 199 |
| 121. Plutarch, On The Sign of Socrates, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 199 |
122. Plutarch, On Fate, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •valentinians Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 115 | 573b. yet some things conform to providence (some to one, some to another), some to fate. And whereas fate most certainly conforms to providence, providence most certainly does not conform to fate (here it is to be understood that we are speaking of the primary and highest providence): for what is said to "conform to" a thing is posterior to that, whatever it may be, to which it is said to conform (for example, "what conforms to law" is posterior to law and "what conforms to nature" to nature); thus "what conforms to fate" is younger than fate, while the highest providence is eldest of all, save the one whose will or intellection or both it is, and it is that, as has been previously stated, of the Father and Artisan of all things. |
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| 123. Plutarch, On The Face Which Appears In The Orb of The Moon, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 199 |
124. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •valentinian, myth Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 200 | 417b. while others go about as avengers of arrogant and grievous cases of injustice. Still others Hesiod has very impressively addressed as Holy Givers of wealth, and possessing in this a meed that is kingly, implying that doing good to people is kingly. For as among men, so also among the demigods, there are different degrees of excellence, and in some there is a weak and dim remainder of the emotional and irrational, a survival, as it were, while in others this is excessive and hard to stifle. of all these things there are, in many places, sacrifices, ceremonies, and legends which preserve and jealously guard vestiges and tokens embodied here and there in their fabric."Regarding the rites of the Mysteries, |
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| 125. Plutarch, On The Birth of The Spirit In Timaeus, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 199 |
| 126. Pliny The Elder, Natural History, 33.54 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 179 |
| 127. Plutarch, On The Delays of Divine Vengeance, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 199 |
| 128. Martial, Epigrams, 2.32 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ptolemy (valentinian, teacher of justin, apol. •valentinians Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 334 |
129. New Testament, Mark, 1.4, 1.5, 1.9, 1.10, 1.11, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 1.27, 1.28, 1.34, 1.39, 3.1, 3.11, 3.16-9.18, 3.20-1.31, 3.30, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.22, 4.41, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.12, 5.13, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.22, 5.23, 5.24, 5.25, 5.26, 5.27, 5.28, 5.29, 5.30, 5.31, 5.32, 5.33, 5.34, 5.35, 5.36, 5.37, 5.38, 5.39, 5.40, 5.41, 5.42, 5.43, 5.44, 6.2, 6.3, 6.7, 6.14, 6.49, 7.3, 7.25, 8.11, 8.12, 8.13, 8.33, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 10.8, 10.17, 10.18, 10.19, 10.20, 10.21, 10.22, 10.23, 10.24, 10.25, 10.45, 11.21, 12.18, 12.19, 12.20, 12.21, 12.22, 12.23, 12.24, 12.25, 12.26, 12.27, 12.28, 12.29, 12.30, 12.31, 12.32, 12.33, 12.34, 12.35, 12.36, 12.37, 14.25, 14.45, 14.60, 14.61, 14.62, 14.63, 14.64, 15.21, 15.22, 15.23, 15.24, 15.29, 15.30, 15.31, 15.32, 16.1, 16.2, 16.3, 16.4, 16.5, 16.6, 16.7, 16.8, 16.9, 16.10, 16.11, 16.12, 16.13, 16.14, 16.15, 16.16, 16.17, 16.18, 16.19, 16.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 203| 4.1. Καὶ πάλιν ἤρξατο διδάσκειν παρὰ τὴν θάλασσαν. καὶ συνάγεται πρὸς αὐτὸν ὄχλος πλεῖστος, ὥστε αὐτὸν εἰς πλοῖον ἐμβάντα καθῆσθαι ἐν τῇ θαλάσσῃ, καὶ πᾶς ὁ ὄχλος πρὸς τὴν θάλασσαν ἐπὶ τῆς γῆς ἦσαν. | 4.1. Again he began to teach by the seaside. A great multitude was gathered to him, so that he entered into a boat in the sea, and sat down. All the multitude were on the land by the sea. |
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130. New Testament, John, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 77, 79; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 204| 3.14. καὶ καθὼς Μωυσῆς ὕψωσεν τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου, | 3.14. As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, |
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131. New Testament, 2 Thessalonians, 1.1, 1.8, 2.2, 2.14-2.15, 2.20-2.21, 56.7-56.13, 58.14-58.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 349; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 149; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 44, 45, 52, 82| 1.1. ΠΑΥΛΟΣ ΚΑΙ ΣΙΛΟΥΑΝΟΣ ΚΑΙ ΤΙΜΟΘΕΟΣ τῇ ἐκκλησίᾳ Θεσσαλονικέων ἐν θεῷ πατρὶ ἡμῶν καὶ κυρίῳ Ἰησοῦ 1.8. ἐν πυρὶ φλογός, διδόντος ἐκδίκησιν τοῖς μὴ εἰδόσι θεὸν καὶτοῖς μὴ ὑπακούουσιντῷ εὐαγγελίῳ τοῦ κυρίου ἡμῶν Ἰησοῦ, 2.2. εἰς τὸ μὴ ταχέως σαλευθῆναι ὑμᾶς ἀπὸ τοῦ νοὸς μηδὲ θροεῖσθαι μήτε διὰ πνεύματος μήτε διὰ λόγου μήτε διʼ ἐπιστολῆς ὡς διʼ ἡμῶν, ὡς ὅτι ἐνέστηκεν ἡ ἡμέρα τοῦ κυρίου. 2.14. εἰς ὃ ἐκάλεσεν ὑμᾶς διὰ τοῦ εὐαγγελίου ἡμῶν, εἰς περιποίησιν δόξης τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. 2.15. Ἄρα οὖν, ἀδελφοί, στήκετε, καὶ κρατεῖτε τὰς παραδόσεις ἃς ἐδιδάχθητε εἴτε διὰ λόγου εἴτε διʼ ἐπιστολῆς ἡμῶν. | 1.1. Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God our Father, and the Lord Jesus Christ: 1.8. giving vengeance to those who don't know God, and to those who don't obey the gospel of our Lord Jesus, 2.2. not to be quickly shaken in your mind, nor yet be troubled, either by spirit, or by word, or by letter as from us, saying that the day of Christ had come. 2.14. to which he called you through our gospel, for the obtaining of the glory of our Lord Jesus Christ. 2.15. So then, brothers, stand firm, and hold the traditions which you were taught by us, whether by word, or by letter. |
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132. New Testament, 2 Corinthians, 1.1, 1.14, 2.15, 2.17, 3.12, 3.13, 3.14, 3.15, 3.16, 4.1, 4.2, 4.3, 4.5, 4.6, 4.16-5.4, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 7.2, 10.5, 11.3, 11.14, 11.22, 12.1, 12.2, 12.3, 12.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 199| 5.17. ὥστε εἴ τις ἐν Χριστῷ, καινὴ κτίσις· τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονεν καινά· | |
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133. New Testament, 2 Peter, 1.1, 1.16, 2.1-2.22, 3.4, 3.15-3.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •valentinians •valentinian the gnostic Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 100, 145; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 49, 52, 68; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 14| 1.1. ΣΙΜΩΝ ΠΕΤΡΟΣ δοῦλος καὶ ἀπόστολος Ἰησοῦ Χριστοῦ τοῖς ἰσότιμον ἡμῖν λαχοῦσιν πίστιν ἐν δικαιοσύνῃ τοῦ θεοῦ ἡμῶν καὶ σωτῆρος Ἰησοῦ Χριστοῦ· 1.16. οὐ γὰρ σεσοφισμένοις μύθοις ἐξακολουθήσαντες ἐγνωρίσαμεν ὑμῖν τὴν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ δύναμιν καὶ παρουσίαν, ἀλλʼ ἐπόπται γενηθέντες τῆς ἐκείνου μεγαλειότητος. 2.1. Ἐγένοντο δὲ καὶ ψευδοπροφῆται ἐν τῷ λαῷ, ὡς καὶ ἐν ὑμῖν ἔσονται ψευδοδιδάσκαλοι, οἵτινες παρεισάξουσιν αἱρέσεις ἀπωλείας, καὶ τὸν ἀγοράσαντα αὐτοὺς δεσπότην ἀρνούμενοι, ἐπάγοντες ἑαυτοῖς ταχινὴν ἀπώλειαν· 2.2. καὶ πολλοὶ ἐξακολουθήσουσιν αὐτῶν ταῖς ἀσελγείαις, διʼ οὓς ἡ ὁδὸς τῆς ἀληθείας βλασφημηθήσεται· 2.3. καὶ ἐν πλεονεξίᾳ πλαστοῖς λόγοις ὑμᾶς ἐμπορεύσονται· οἷς τὸ κρίμα ἔκπαλαι οὐκ ἀργεῖ, καὶ ἡ ἀπώλεια αὐτῶν οὐ νυστάζει. 2.4. εἰ γὰρ ὁ θεὸς ἀγγέλων ἁμαρτησάντων οὐκ ἐφείσατο, ἀλλὰ σειροῖς ζόφου ταρταρώσας παρέδωκεν εἰς κρίσιν τηρουμένους, 2.5. καὶ ἀρχαίου κόσμου οὐκ ἐφείσατο, ἀλλὰ ὄγδοον Νῶε δικαιοσύνης κήρυκα ἐφύλαξεν, κατακλυσμὸν κόσμῳ ἀσεβῶν ἐπάξας, 2.6. καὶ πόλεις Σοδόμων καὶ Γομόρρας τεφρώσας κατέκρινεν, ὑπόδειγμα μελλόντων ἀσεβέσιν τεθεικώς, 2.7. καὶ δίκαιον Λὼτ καταπονούμενον ὑπὸ τῆς τῶν ἀθέσμων ἐν ἀσελγείᾳ ἀναστροφῆς ἐρύσατο,— 2.8. βλέμματι γὰρ καὶ ἀκοῇ δίκαιος ἐνκατοικῶν ἐν αὐτοῖς ἡμέραν ἐξ ἡμέρας ψυχὴν δικαίαν ἀνόμοις ἔργοις ἐβασάνιζεν,— 2.9. οἶδεν Κύριος εὐσεβεῖς ἐκ πειρασμοῦ ῥύεσθαι, ἀδίκους δὲ εἰς ἡμέραν κρίσεως κολαζομένους τηρεῖν, 2.10. μάλιστα δὲ τοὺς ὀπίσω σαρκὸς ἐν ἐπιθυμίᾳ μιασμοῦ πορευομένους καὶ κυριότητος καταφρονοῦντας. τολμηταί, αὐθάδεις, δόξας οὐ τρέμουσιν, βλασφημοῦντες, 2.11. ὅπου ἄγγελοι ἰσχύϊ καὶ δυνάμει μείζονες ὄντες οὐ φέρουσιν κατʼ αὐτῶν [παρὰ Κυρίῳ] βλάσφημον κρίσιν. 2.12. οὗτοι δέ, ὡς ἄλογα ζῷα γεγεννημένα φυσικὰ εἰς ἅλωσιν καὶ φθοράν, ἐν οἷς ἀγνοοῦσιν βλασφημοῦντες, ἐν τῇ φθορᾷ αὐτῶν καὶ φθαρήσονται, ἀδικούμενοι μισθὸν ἀδικίας· 2.13. ἡδονὴν ἡγούμενοι τὴν ἐν ἡμέρᾳ τρυφήν, σπίλοι καὶ μῶμοι ἐντρυφῶντες ἐν ταῖςἀπάταις αὐτῶν συνευωχούμενοι ὑμῖν, 2.14. ὀφθαλμοὺς ἔχοντες μεστοὺς μοιχαλίδος καὶ ἀκαταπάστους ἁμαρτίας, δελεάζοντες ψυχὰς ἀστηρίκτους, καρδίαν γεγυμνασμένην πλεονεξίας ἔχοντες, κατάρας τέκνα, 2.15. καταλείποντες εὐθεῖαν ὁδὸν ἐπλανήθησαν, ἐξακολουθήσαντες τῇ ὁδῷ τοῦ Βαλαὰμ τοῦ Βεὼρ ὃς μισθὸν ἀδικίας ἠγάπησεν 2.16. ἔλεγξιν δὲ ἔσχεν ἰδίας παρανομίας· ὑποζύγιον ἄφωνον ἐν ἀνθρώπου φωνῇ φθεγξάμενον ἐκώλυσεν τὴν τοῦ προφήτου παραφρονίαν. 2.17. οὗτοί εἰσιν πηγαὶ ἄνυδροι καὶ ὁμίχλαι ὑπὸ λαίλαπος ἐλαυνόμεναι, οἷς ὁ ζόφος τοῦ σκότους τετήρηται. 2.18. ὑπέρογκα γὰρ ματαιότητος φθεγγόμενοι δελεάζουσιν ἐν ἐπιθυμίαις σαρκὸς ἀσελγείαις τοὺς ὀλίγως ἀποφεύγοντας τοὺς ἐν πλάνῃ ἀναστρεφομένους, 2.19. ἐλευθερίαν αὐτοῖς ἐπαγγελλόμενοι, αὐτοὶ δοῦλοι ὑπάρχοντες τῆς φθορᾶς· ᾧ γάρ τις ἥττηται, τούτῳ δεδούλωται. 2.20. εἰ γὰρ ἀποφυγόντες τὰ μιάσματα τοῦ κόσμου ἐν ἐπιγνώσει τοῦ κυρίου καὶ σωτῆρος Ἰησοῦ Χριστοῦ τούτοις δὲ πάλιν ἐμπλακέντες ἡττῶνται, γέγονεν αὐτοῖς τὰ ἔσχατα χείρονα τῶν πρώτων. 2.21. κρεῖττον γὰρ ἦν αὐτοῖς μὴ ἐπεγνωκέναι τὴν ὁδὸν τῆς δικαιοσύνης ἢ ἐπιγνοῦσιν ὑποστρέψαι ἐκ τῆς παραδοθείσης αὐτοῖς ἁγίας ἐντολῆς· 2.22. συμβέβηκεν αὐτοῖς τὸ τῆς ἀληθοῦς παροιμίαςΚύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα,καί Ὗς λουσαμένη εἰς κυλισμὸν βορβόρου. 3.4. καὶ λέγοντες Ποῦ ἐστὶν ἡ ἐπαγγελία τῆς παρουσίας αὐτοῦ; ἀφʼ ἧς γὰρ οἱ πατέρες ἐκοιμήθησαν, πάντα οὕτως διαμένει ἀπʼ ἀρχῆς κτίσεως. 3.15. καὶ τὴν τοῦ κυρίου ἡμῶν μακροθυμίαν σωτηρίαν ἡγεῖσθε, καθὼς καὶ ὁ ἀγαπητὸς ἡμῶν ἀδελφὸς Παῦλος κατὰ τὴν δοθεῖσαν αὐτῷ σοφίαν ἔγραψεν ὑμῖν, 3.16. ὡς καὶ ἐν πάσαις ἐπιστολαῖς λαλῶν ἐν αὐταῖς περὶ τούτων, ἐν αἷς ἐστὶν δυσνόητά τινα, ἃ οἱ ἀμαθεῖς καὶ ἀστήρικτοι στρεβλοῦσιν ὡς καὶ τὰς λοιπὰς γραφὰς πρὸς τὴν ἰδίαν αὐτῶν ἀπώλειαν. 3.17. Ὑμεῖς οὖν, ἀγαπητοί, προγινώσκοντες φυλάσσεσθε ἵνα μὴ τῇ τῶν ἀθέσμων πλάνῃ συναπαχθέντες ἐκπέσητε τοῦ ἰδίου στηριγμοῦ, | 1.1. Simon Peter, a servant and apostle of Jesus Christ, to those who have obtained a like precious faith with us in the righteousness of our God and Savior, Jesus Christ: 1.16. For we did not follow cunningly devised fables, when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty. 2.1. But there also arose false prophets among the people, as among you also there will be false teachers, who will secretly bring in destructive heresies, denying even the Master who bought them, bringing on themselves swift destruction. 2.2. Many will follow their destructive ways, and as a result, the way of the truth will be maligned. 2.3. In covetousness they will exploit you with deceptive words: whose sentence now from of old doesn't linger, and their destruction will not slumber. 2.4. For if God didn't spare angels when they sinned, but cast them down to Tartarus, and committed them to pits of darkness, to be reserved to judgment; 2.5. and didn't spare the ancient world, but preserved Noah with seven others, a preacher of righteousness, when he brought a flood on the world of the ungodly; 2.6. and turning the cities of Sodom and Gomorrah into ashes, condemned them to destruction, having made them an example to those who would live ungodly; 2.7. and delivered righteous Lot, who was very distressed by the lustful life of the wicked 2.8. (for that righteous man dwelling among them, was tormented in his righteous soul from day to day with seeing and hearing lawless deeds): 2.9. the Lord knows how to deliver the godly out of temptation and to keep the unrighteous under punishment for the day of judgment; 2.10. but chiefly those who walk after the flesh in the lust of defilement, and despise authority. Daring, self-willed, they are not afraid to speak evil of dignitaries; 2.11. whereas angels, though greater in might and power, don't bring a railing judgment against them before the Lord. 2.12. But these, as unreasoning creatures, born natural animals to be taken and destroyed, speaking evil in matters about which they are ignorant, will in their destroying surely be destroyed, 2.13. receiving the wages of unrighteousness; people who count it pleasure to revel in the day-time, spots and blemishes, reveling in their deceit while they feast with you; 2.14. having eyes full of adultery, and who can't cease from sin; enticing unsettled souls; having a heart trained in greed; children of cursing; 2.15. forsaking the right way, they went astray, having followed the way of Balaam the son of Beor, who loved the wages of wrong-doing; 2.16. but he was rebuked for his own disobedience. A mute donkey spoke with man's voice and stopped the madness of the prophet. 2.17. These are wells without water, clouds driven by a storm; for whom the blackness of darkness has been reserved forever. 2.18. For, uttering great swelling words of emptiness, they entice in the lusts of the flesh, by licentiousness, those who are indeed escaping from those who live in error; 2.19. promising them liberty, while they themselves are bondservants of corruption; for by whom a man is overcome, by the same is he also brought into bondage. 2.20. For if, after they have escaped the defilement of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein and overcome, the last state has become worse with them than the first. 2.21. For it would be better for them not to have known the way of righteousness, than, after knowing it, to turn back from the holy commandment delivered to them. 2.22. But it has happened to them according to the true proverb, "The dog turns to his own vomit again," and "the sow that had washed to wallowing in the mire." 3.4. and saying, "Where is the promise of his coming? For, from the day that the fathers fell asleep, all things continue as they were from the beginning of the creation." 3.15. Regard the patience of our Lord as salvation; even as our beloved brother Paul also, according to the wisdom given to him, wrote to you; 3.16. as also in all of his letters, speaking in them of these things. In those are some things hard to be understood, which the ignorant and unsettled twist, as they also do to the other Scriptures, to their own destruction. 3.17. You therefore, beloved, knowing these things beforehand, beware lest, being carried away with the error of the wicked, you fall from your own steadfastness. |
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134. Josephus Flavius, Jewish Antiquities, 3.180-3.187, 4.8.23, 14.374, 16.14, 18.65-18.85, 18.122 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 348, 349; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 239; Levine (2005), The Ancient Synagogue, The First Thousand Years, 46; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 37 | 3.180. for if any one do but consider the fabric of the tabernacle, and take a view of the garments of the high priest, and of those vessels which we make use of in our sacred ministration, he will find that our legislator was a divine man, and that we are unjustly reproached by others; for if any one do without prejudice, and with judgment, look upon these things, he will find they were every one made in way of imitation and representation of the universe. 3.181. When Moses distinguished the tabernacle into three parts, and allowed two of them to the priests, as a place accessible and common, he denoted the land and the sea, these being of general access to all; but he set apart the third division for God, because heaven is inaccessible to men. 3.182. And when he ordered twelve loaves to be set on the table, he denoted the year, as distinguished into so many months. By branching out the candlestick into seventy parts, he secretly intimated the Decani, or seventy divisions of the planets; and as to the seven lamps upon the candlesticks, they referred to the course of the planets, of which that is the number. 3.183. The veils, too, which were composed of four things, they declared the four elements; for the fine linen was proper to signify the earth, because the flax grows out of the earth; the purple signified the sea, because that color is dyed by the blood of a sea shell-fish; the blue is fit to signify the air; and the scarlet will naturally be an indication of fire. 3.184. Now the vestment of the high priest being made of linen, signified the earth; the blue denoted the sky, being like lightning in its pomegranates, and in the noise of the bells resembling thunder. And for the ephod, it showed that God had made the universe of four elements; and as for the gold interwoven, I suppose it related to the splendor by which all things are enlightened. 3.185. He also appointed the breastplate to be placed in the middle of the ephod, to resemble the earth, for that has the very middle place of the world. And the girdle which encompassed the high priest round, signified the ocean, for that goes round about and includes the universe. Each of the sardonyxes declares to us the sun and the moon; those, I mean, that were in the nature of buttons on the high priest’s shoulders. 3.186. And for the twelve stones, whether we understand by them the months, or whether we understand the like number of the signs of that circle which the Greeks call the Zodiac, we shall not be mistaken in their meaning. And for the mitre, which was of a blue color, it seems to me to mean heaven; 3.187. for how otherwise could the name of God be inscribed upon it? That it was also illustrated with a crown, and that of gold also, is because of that splendor with which God is pleased. Let this explication suffice at present, since the course of my narration will often, and on many occasions, afford me the opportunity of enlarging upon the virtue of our legislator. 14.374. 2. Hereupon he resolved to go away, and did go very prudently the road to Egypt; and then it was that he lodged in a certain temple; for he had left a great many of his followers there. On the next day he came to Rhinocolura, and there it was that he heard what was befallen his brother. 16.14. He also conducted him to the city Jerusalem, where all the people met him in their festival garments, and received him with acclamations. Agrippa also offered a hecatomb of sacrifices to God; and feasted the people, without omitting any of the greatest dainties that could be gotten. 18.65. 4. About the same time also another sad calamity put the Jews into disorder, and certain shameful practices happened about the temple of Isis that was at Rome. I will now first take notice of the wicked attempt about the temple of Isis, and will then give an account of the Jewish affairs. 18.66. There was at Rome a woman whose name was Paulina; one who, on account of the dignity of her ancestors, and by the regular conduct of a virtuous life, had a great reputation: she was also very rich; and although she was of a beautiful countece, and in that flower of her age wherein women are the most gay, yet did she lead a life of great modesty. She was married to Saturninus, one that was every way answerable to her in an excellent character. 18.67. Decius Mundus fell in love with this woman, who was a man very high in the equestrian order; and as she was of too great dignity to be caught by presents, and had already rejected them, though they had been sent in great abundance, he was still more inflamed with love to her, insomuch that he promised to give her two hundred thousand Attic drachmae for one night’s lodging; 18.68. and when this would not prevail upon her, and he was not able to bear this misfortune in his amours, he thought it the best way to famish himself to death for want of food, on account of Paulina’s sad refusal; and he determined with himself to die after such a manner, and he went on with his purpose accordingly. 18.69. Now Mundus had a freed-woman, who had been made free by his father, whose name was Ide, one skillful in all sorts of mischief. This woman was very much grieved at the young man’s resolution to kill himself, (for he did not conceal his intentions to destroy himself from others,) and came to him, and encouraged him by her discourse, and made him to hope, by some promises she gave him, that he might obtain a night’s lodging with Paulina; 18.70. and when he joyfully hearkened to her entreaty, she said she wanted no more than fifty thousand drachmae for the entrapping of the woman. So when she had encouraged the young man, and gotten as much money as she required, she did not take the same methods as had been taken before, because she perceived that the woman was by no means to be tempted by money; but as she knew that she was very much given to the worship of the goddess Isis, she devised the following stratagem: 18.71. She went to some of Isis’s priests, and upon the strongest assurances [of concealment], she persuaded them by words, but chiefly by the offer of money, of twenty-five thousand drachmae in hand, and as much more when the thing had taken effect; and told them the passion of the young man, and persuaded them to use all means possible to beguile the woman. 18.72. So they were drawn in to promise so to do, by that large sum of gold they were to have. Accordingly, the oldest of them went immediately to Paulina; and upon his admittance, he desired to speak with her by herself. When that was granted him, he told her that he was sent by the god Anubis, who was fallen in love with her, and enjoined her to come to him. 18.73. Upon this she took the message very kindly, and valued herself greatly upon this condescension of Anubis, and told her husband that she had a message sent her, and was to sup and lie with Anubis; so he agreed to her acceptance of the offer, as fully satisfied with the chastity of his wife. 18.74. Accordingly, she went to the temple, and after she had supped there, and it was the hour to go to sleep, the priest shut the doors of the temple, when, in the holy part of it, the lights were also put out. Then did Mundus leap out, (for he was hidden therein,) and did not fail of enjoying her, who was at his service all the night long, as supposing he was the god; 18.75. and when he was gone away, which was before those priests who knew nothing of this stratagem were stirring, Paulina came early to her husband, and told him how the god Anubis had appeared to her. Among her friends, also, she declared how great a value she put upon this favor, 18.76. who partly disbelieved the thing, when they reflected on its nature, and partly were amazed at it, as having no pretense for not believing it, when they considered the modesty and the dignity of the person. 18.77. But now, on the third day after what had been done, Mundus met Paulina, and said, “Nay, Paulina, thou hast saved me two hundred thousand drachmae, which sum thou sightest have added to thy own family; yet hast thou not failed to be at my service in the manner I invited thee. As for the reproaches thou hast laid upon Mundus, I value not the business of names; but I rejoice in the pleasure I reaped by what I did, while I took to myself the name of Anubis.” 18.78. When he had said this, he went his way. But now she began to come to the sense of the grossness of what she had done, and rent her garments, and told her husband of the horrid nature of this wicked contrivance, and prayed him not to neglect to assist her in this case. So he discovered the fact to the emperor; 18.79. whereupon Tiberius inquired into the matter thoroughly by examining the priests about it, and ordered them to be crucified, as well as Ide, who was the occasion of their perdition, and who had contrived the whole matter, which was so injurious to the woman. He also demolished the temple of Isis, and gave order that her statue should be thrown into the river Tiber; 18.80. while he only banished Mundus, but did no more to him, because he supposed that what crime he had committed was done out of the passion of love. And these were the circumstances which concerned the temple of Isis, and the injuries occasioned by her priests. I now return to the relation of what happened about this time to the Jews at Rome, as I formerly told you I would. 18.81. 5. There was a man who was a Jew, but had been driven away from his own country by an accusation laid against him for transgressing their laws, and by the fear he was under of punishment for the same; but in all respects a wicked man. He, then living at Rome, professed to instruct men in the wisdom of the laws of Moses. 18.82. He procured also three other men, entirely of the same character with himself, to be his partners. These men persuaded Fulvia, a woman of great dignity, and one that had embraced the Jewish religion, to send purple and gold to the temple at Jerusalem; and when they had gotten them, they employed them for their own uses, and spent the money themselves, on which account it was that they at first required it of her. 18.83. Whereupon Tiberius, who had been informed of the thing by Saturninus, the husband of Fulvia, who desired inquiry might be made about it, ordered all the Jews to be banished out of Rome; 18.84. at which time the consuls listed four thousand men out of them, and sent them to the island Sardinia; but punished a greater number of them, who were unwilling to become soldiers, on account of keeping the laws of their forefathers. Thus were these Jews banished out of the city by the wickedness of four men. 18.85. 1. But the nation of the Samaritans did not escape without tumults. The man who excited them to it was one who thought lying a thing of little consequence, and who contrived every thing so that the multitude might be pleased; so he bid them to get together upon Mount Gerizzim, which is by them looked upon as the most holy of all mountains, and assured them, that when they were come thither, he would show them those sacred vessels which were laid under that place, because Moses put them there. 18.122. o he was persuaded by what they said, and changed that resolution of his which he had before taken in this matter. Whereupon he ordered the army to march along the great plain, while he himself, with Herod the tetrarch and his friends, went up to Jerusalem to offer sacrifice to God, an ancient festival of the Jews being then just approaching; |
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135. Josephus Flavius, Jewish War, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 46 | 5.562. 6. But as for John, when he could no longer plunder the people, he betook himself to sacrilege, and melted down many of the sacred utensils, which had been given to the temple; as also many of those vessels which were necessary for such as ministered about holy things, the caldrons, the dishes, and the tables; nay, he did not abstain from those pouringvessels that were sent them by Augustus and his wife; |
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| 136. Josephus Flavius, Against Apion, 1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •valentinus, valentinians Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 197 |
| 137. Josephus Flavius, Life, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •valentinians Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 34 |
138. New Testament, 2 Timothy, 1.1, 2.8, 2.20-2.21, 3.4, 4.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •valentinians Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 145, 495; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 165; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 18, 52| 1.1. ΠΑΥΛΟΣ ἀπόστολος Χριστοῦ Ἰησοῦ διὰ θελήματος θεοῦ κατʼ ἐπαγγελίαν ζωῆς τῆς ἐν Χριστῷ Ἰησοῦ 2.8. μνημόνευε Ἰησοῦν Χριστὸν ἐγηγερμένον ἐκ νεκρῶν, ἐκ σπέρματος Δαυείδ, κατὰ τὸ εὐαγγέλιόν μου· 2.20. ἐν μεγάλῃ δὲ οἰκίᾳ οὐκ ἔστιν μόνον σκεύη χρυσᾶ καὶ ἀργυρᾶ ἀλλὰ καὶ ξύλινα καὶ ὀστράκινα, καὶ ἃ μὲν εἰς τιμὴν ἃ δὲ εἰς ἀτιμίαν· 2.21. ἐὰν οὖν τις ἐκκαθάρῃ ἑαυτὸν ἀπὸ τούτων, ἔσται σκεῦος εἰς τιμήν, ἡγιασμένον, εὔχρηστον τῷ δεσπότῃ, εἰς πᾶν ἔργον ἀγαθὸν ἡτοιμασμένον. 3.4. προδόται, προπετεῖς, τετυφωμένοι, φιλήδονοι μᾶλλον ἢ φιλόθεοι, 4.4. καὶ ἀπὸ μὲν τῇς ἀληθείας τὴν ἀκοὴν ἀποστρέψουσιν, ἐπὶ δὲ τοὺς μύθους ἐκτραπήσονται. | 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, 2.8. Remember Jesus Christ, risen from the dead, of the seed of David, according to my gospel, 2.20. Now in a great house there are not only vessels of gold and of silver, but also of wood and of clay. Some are for honor, and some for dishonor. 2.21. If anyone therefore purges himself from these, he will be a vessel for honor, sanctified, and suitable for the master's use, prepared for every good work. 3.4. traitors, headstrong, conceited, lovers of pleasure rather than lovers of God; 4.4. and will turn away their ears from the truth, and turn aside to fables. |
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| 139. New Testament, 3 John, 7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •valentinus, valentinianism Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 77 |
140. New Testament, 1 Thessalonians, 1.1, 1.5, 1.9-1.10, 3.13, 4.9, 4.12-4.17, 5.27 (1st cent. CE - 1st cent. CE) Tagged with subjects: •valentinians •valentinians/valentinianism •irenaeus, as source of the school of valentinians Found in books: Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 1; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 180; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 34, 35, 45, 52, 81, 82; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 338| 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· 1.9. 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. 3.13. εἰς τὸ στηρίξαι ὑμῶν τὰς καρδίας ἀμέμπτους ἐν ἁγιωσύνῃ ἔμπροσθεν τοῦ θεοῦ καὶ πατρὸς ἡμῶν ἐν τῇ παρουσίᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ μετὰ πάντων τῶν ἁγίων αὐτοῦ. 4.9. Περὶ δὲ τῆς φιλαδελφίας οὐ χρείαν ἔχετε γράφειν ὑμῖν, αὐτοὶ γὰρ ὑμεῖς θεοδίδακτοί ἐστε εἰς τὸ ἀγαπᾷν ἀλλήλους· 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· 4.16. ὅτι αὐτὸς ὁ κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου καὶ ἐν σάλπιγγι θεοῦ, καταβήσεται ἀπʼ οὐρανοῦ, καὶ οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτον, 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. 5.27. Ἐνορκίζω ὑμᾶς τὸν κύριον ἀναγνωσθῆναι τὴν ἐπιστολὴν πᾶσιν τοῖς ἀδελφοῖς. | 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. 1.9. 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. 3.13. to the end he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints. 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, 4.12. that you may walk properly toward those who are outside, and may have need of nothing. 4.13. But we don't want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don't 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. 4.16. For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first, 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. 5.27. I solemnly charge you by the Lord that this letter be read to all the holy brothers. |
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| 141. Juvenal, Satires, 3.60 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ptolemy (valentinian, teacher of justin, apol. Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 352 |
| 142. New Testament, 1 Corinthians, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 235; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 3; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 86; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 167, 176; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 203 |
143. New Testament, 1 John, 1.1-1.2, 1.5-1.7, 2.7, 2.18, 2.25, 3.2, 3.14-3.16, 4.8-4.10, 5.16-5.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •valentinians •valentinian exegese of paul, gnostics •valentinians/valentinianism Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 70, 71; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 308, 310| 1.1. Ο ΗΝ ΑΠʼ ΑΡΧΗΣ, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν, περὶ τοῦ λόγου τῆς ζωῆς,— 1.2. καὶ ἡ ζωὴ ἐφανερώθη, καὶ ἑωράκαμεν καὶ μαρτυροῦμεν καὶ ἀπαγγέλλομεν ὑμῖν τὴν ζωὴν τὴν αἰώνιον ἥτις ἦν πρὸς τὸν πατέρα καὶ ἐφανερώθη ἡμῖν,— 1.5. Καὶ ἔστιν αὕτη ἡ ἀγγελία ἣν ἀκηκόαμεν ἀπʼ αὐτοῦ καὶ ἀναγγέλλομεν ὑμῖν, ὅτι ὁ θεὸς φῶς ἐστὶν καὶ σκοτία οὐκ ἔστιν ἐν αὐτῷ οὐδεμία. 1.6. Ἐὰν εἴπωμεν ὅτι κοινωνίαν ἔχομεν μετʼ αὐτοῦ καὶ ἐν τῷ σκότει περιπατῶμεν, ψευδόμεθα καὶ οὐ ποιοῦμεν τὴν ἀλήθειαν· 1.7. ἐὰν δὲ ἐν τῷ φωτὶ περιπατῶμεν ὡς αὐτὸς ἔστιν ἐν τῷ φωτί, κοινωνίαν ἔχομεν μετʼ ἀλλήλων καὶ τὸ αἷμα Ἰησοῦ τοῦ υἱοῦ αὐτοῦ καθαρίζει ἡμᾶς ἀπὸ πάσης ἁμαρτίας. 2.7. Ἀγαπητοί, οὐκ ἐντολὴν καινὴν γράφω ὑμῖν, ἀλλʼ ἐντολὴν παλαιὰν ἣν εἴχετε ἀπʼ ἀρχῆς· ἡ ἐντολὴ ἡ παλαιά ἐστιν ὁ λόγος ὃν ἠκούσατε. 2.18. Παιδία, ἐσχάτη ὥρα ἐστίν, καὶ καθὼς ἠκούσατε ὅτι ἀντίχριστος ἔρχεται, καὶ νῦν ἀντίχριστοι πολλοὶ γεγόνασιν· ὅθεν γινώσκομεν ὅτι ἐσχάτη ὥρα ἐστίν. 2.25. καὶ αὕτη ἐστὶν ἡ ἐπαγγελία ἣν αὐτὸς ἐπηγγείλατο ἡμῖν, τὴν ζωὴν τὴν αἰώνιον. 3.2. Ἀγαπητοί, νῦν τέκνα θεοῦ ἐσμέν, καὶ οὔπω ἐφανερώθη τί ἐσόμεθα. οἴδαμεν ὅτι ἐὰν φανερωθῇ ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ὀψόμεθα αὐτὸν καθώς ἐστιν. 3.14. ἡμεῖς οἴδαμεν ὅτι μεταβεβήκαμεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν, ὅτι ἀγαπῶμεν τοὺς ἀδελφούς· ὁ μὴ ἀγαπῶν μένει ἐν τῷ θανάτῳ. 3.15. πᾶς ὁ μισῶν τὸν ἀδελφὸν αὐτοῦ ἀνθρωποκτόνος ἐστίν, καὶ οἴδατε ὅτι πᾶς ἀνθρωποκτόνος οὐκ ἔχει ζωὴν αἰώνιον ἐν αὐτῷ μένουσαν. 3.16. Ἐν τούτῳ ἐγνώκαμεν τὴν ἀγάπην, ὅτι ἐκεῖνος ὑπὲρ ἡμῶν τὴν ψυχὴν αὐτοῦ ἔθηκεν· καὶ ἡμεῖς ὀφείλομεν ὑπὲρ τῶν ἀδελφῶν τὰς ψυχὰς θεῖναι. 4.8. ὁ μὴ ἀγαπῶν οὐκ ἔγνω τὸν θεόν, ὅτι ὁ θεὸς ἀγάπη ἐστίν. 4.9. ἐν τούτῳ ἐφανερώθη ἡ ἀγάπη τοῦ θεοῦ ἐν ἡμῖν, ὅτι τὸν υἱὸν αὐτοῦ τὸν μονογενῆ ἀπέσταλκεν ὁ θεὸς εἰς τὸν κόσμον ἵνα ζήσωμεν διʼ αὐτοῦ. 4.10. ἐν τούτῳ ἐστὶν ἡ ἀγάπη, οὐχ ὅτι ἡμεῖς ἠγαπήκαμεν τὸν θεόν, ἀλλʼ ὅτι αὐτὸς ἠγάπησεν ἡμᾶς καὶ ἀπέστειλεν τὸν υἱὸν αὐτοῦ ἱλασμὸν περὶ τῶν ἁμαρτιῶν ἡμῶν. 5.16. Ἐάν τις ἴδῃ τὸν ἀδελφὸν αὐτοῦ ἁμαρτάνοντα ἁμαρτίαν μὴ πρὸς θάνατον, αἰτήσει, καὶ δώσει αὐτῷ ζωήν, τοῖς ἁμαρτάνουσιν μὴ πρὸς θάνατον. ἔστιν ἁμαρτία πρὸς θάνατον· οὐ περὶ ἐκείνης λέγω ἵνα ἐρωτήσῃ. 5.17. πᾶσα ἀδικία ἁμαρτία ἐστίν, καὶ ἔστιν ἁμαρτία οὐ πρὸς θάνατον. | 1.1. That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we saw, and our hands touched, concerning the Word of life 1.2. (and the life was revealed, and we have seen, and testify, and declare to you the life, the eternal life, which was with the Father, and was revealed to us); 1.5. This is the message which we have heard from him and announce to you, that God is light, and in him is no darkness at all. 1.6. If we say that we have fellowship with him and walk in the darkness, we lie, and don't tell the truth. 1.7. But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus Christ, his Son, cleanses us from all sin. 2.7. Brothers, I write no new commandment to you, but an old commandment which you had from the beginning. The old commandment is the word which you heard from the beginning. 2.18. Little children, these are the end times, and as you heard that the Antichrist is coming, even now many antichrists have arisen. By this we know that it is the end times. 2.25. This is the promise which he promised us, the eternal life. 3.2. Beloved, now we are children of God, and it is not yet revealed what we will be. But we know that, when he is revealed, we will be like him; for we will see him just as he is. 3.14. We know that we have passed out of death into life, because we love the brothers. He who doesn't love his brother remains in death. 3.15. Whoever hates his brother is a murderer, and you know that no murderer has eternal life remaining in him. 3.16. By this we know love, because he laid down his life for us. And we ought to lay down our lives for the brothers. 4.8. He who doesn't love doesn't know God, for God is love. 4.9. By this was God's love revealed in us, that God has sent his one and only Son into the world that we might live through him. 4.10. In this is love, not that we loved God, but that he loved us, and sent his Son as the atoning sacrifice for our sins. 5.16. If anyone sees his brother sinning a sin not leading to death, he shall ask, and God will give him life for those who sin not leading to death. There is a sin leading to death. I don't say that he should make a request concerning this. 5.17. All unrighteousness is sin, and there is a sin not leading to death. |
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144. Anon., Didache, 9.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 92; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 76 | 10. But after you are filled, thus give thanks: We thank You, holy Father, for Your holy name which You caused to tabernacle in our hearts, and for the knowledge and faith and immortality, which You made known to us through Jesus Your Servant; to You be the glory forever. You, Master almighty, created all things for Your name's sake; You gave food and drink to men for enjoyment, that they might give thanks to You; but to us You freely gave spiritual food and drink and life eternal through Your Servant. Before all things we thank You that You are mighty; to You be the glory forever. Remember, Lord, Your Church, to deliver it from all evil and to make it perfect in Your love, and gather it from the four winds, sanctified for Your kingdom which You have prepared for it; for Yours is the power and the glory forever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maran atha. Amen. But permit the prophets to make Thanksgiving as much as they desire. |
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| 145. Mishnah, Rosh Hashanah, 12.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •gnosticism, valentinian, and fate Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 244 |
| 146. Martial, Epigrams, 2.32 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ptolemy (valentinian, teacher of justin, apol. •valentinians Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 334 |
147. New Testament, 1 Timothy, 1.1, 1.4, 4.1-4.3, 4.7, 6.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 145, 179, 493, 519; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 168; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 90, 91; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 52; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 14| 1.1. ΠΑΥΛΟΣ ἀπόστολος Χριστοῦ Ἰησοῦ κατʼ ἐπιταγὴν θεοῦ σωτῆρος ἡμῶν καὶ Χριστοῦ Ἰησοῦ τῆς ἐλπίδος ἡμῶν Τιμοθέῳ γνησίῳ τέκνῳ ἐν πίστει· 1.4. μηδὲ προσέχειν μύθοις καὶ γενεαλογίαις ἀπεράντοις,αἵτινες ἐκζητήσεις παρέχουσι μᾶλλον ἢ οἰκονομίαν θεοῦ τὴν ἐν πίστει, 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. 4.7. τοὺς δὲ βεβήλους καὶ γραώδεις μύθους παραιτοῦ. γύμναζε δὲ σεαυτὸν πρὸς εὐσέβειαν· 6.20. Ὦ Τιμόθεε, τὴν παραθήκην φύλαξον, ἐκτρεπόμενος τὰς βεβήλους κενοφωνίας καὶ ἀντιθέσεις τῆς ψευδωνύμου γνώσεως, | 1.1. Paul, an apostle of Christ Jesus according to the commandment of God our Savior, and Christ Jesus our hope; 1.4. neither to pay attention to myths and endless genealogies, which cause disputes, rather than God's stewardship, which is in faith -- 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. 4.7. But refuse profane and old wives' fables. Exercise yourself toward godliness. 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; |
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148. New Testament, Luke, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 203| 8.4. Συνιόντος δὲ ὄχλου πολλοῦ καὶ τῶν κατὰ πόλιν ἐπιπορευομένων πρὸς αὐτὸν εἶπεν διὰ παραβολῆς | 8.4. When a great multitude came together, and people from every city were coming to him, he spoke by a parable. |
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| 149. New Testament, Acts, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 336 |
150. New Testament, James, 1.1, 1.9.1, 1.11-1.12, 1.17-1.18, 2.7, 2.21, 2.23-2.25, 3.1-3.5, 4.7-4.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •valentinians •gnosticism, valentinian gnosticism, jewish thought in Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 127; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 174; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 118; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 52, 74| 1.1. ΙΑΚΩΒΟΣ θεοῦ καὶ κυρίου Ἰησοῦ Χριστοῦ δοῦλος ταῖς δώδεκα φυλαῖς ταῖς ἐν τῇ διασπορᾷ χαίρειν. 1.11. ἀνέτειλεν γὰρ ὁ ἥλιος σὺν τῷ καύσωνι καὶ ἐξήρανεν τὸν χόρτον, καὶ τὸ ἄνθος αὐτοῦ ἐξέπεσεν καὶ ἡ εὐπρέπεια τοῦ προσώπου αὐτοῦ ἀπώλετο· οὕτως καὶ ὁ πλούσιος ἐν ταῖς πορείαις αὐτοῦ μαρανθήσεται. 1.12. Μακάριος ἀνὴρ ὃς ὑπομένει πειρασμόν, ὅτι δόκιμος γενόμενος λήμψεται τὸν στέφανον τῆς ζωῆς, ὃν ἐπηγγείλατο τοῖς ἀγαπῶσιν αὐτόν. 1.17. πᾶσα δόσις ἀγαθὴ καὶ πᾶν δώρημα τέλειον ἄνωθέν ἐστιν, καταβαῖνον ἀπὸ τοῦ πατρὸς τῶν φώτων, παρʼ ᾧ οὐκ ἔνι παραλλαγὴ ἢ τροπῆς ἀποσκίασμα. 1.18. βουληθεὶς ἀπεκύησεν ἡμᾶς λόγῳ ἀληθείας, εἰς τὸ εἶναι ἡμᾶς ἀπαρχήν τινα τῶν αὐτοῦ κτισμάτων. 2.7. οὐκ αὐτοὶ βλασφημοῦσιν τὸ καλὸν ὄνομα τὸ ἐπικληθὲν ἐφʼ ὑμᾶς; 2.21. Ἀβραὰμ ὁ πατὴρ ἡμῶν οὐκ ἐξ ἔργων ἐδικαιώθη, ἀνενέγκας Ἰσαὰκ τὸν υἱὸν αὐτοῦ ἐπὶ τὸ θυσιαστήριον; 2.23. Ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην, καὶ φίλος θεοῦ ἐκλήθη. 2.24. ὁρᾶτε ὅτι ἐξ ἔργων δικαιοῦται ἄνθρωπος καὶ οὐκ ἐκ πίστεως μόνον. 2.25. ὁμοίως δὲ καὶ Ῥαὰβ ἡ πόρνη οὐκ ἐξ ἔργων ἐδικαιώθη, ὑποδεξαμένη τοὺς ἀγγέλους καὶ ἑτέρᾳ ὁδῷ ἐκβαλοῦσα; 3.1. Μὴ πολλοὶ διδάσκαλοι γίνεσθε, ἀδελφοί μου, εἰδότες ὅτι μεῖζον κρίμα λημψόμεθα· 3.2. πολλὰ γὰρ πταίομεν ἅπαντες. εἴ τις ἐν λόγῳ οὐ πταίει, οὗτος τέλειος ἀνήρ, δυνατὸς χαλιναγωγῆσαι καὶ ὅλον τὸ σῶμα. 3.3. εἰ δὲ τῶν ἵππων τοὺς χαλινοὺς εἰς τὰ στόματα βάλλομεν εἰς τὸ πείθεσθαι αὐτοὺς ἡμῖν, καὶ ὅλον τὸ σῶμα αὐτῶν μετάγομεν· 3.4. ἰδοὺ καὶ τὰ πλοῖα, τηλικαῦτα ὄντα καὶ ὑπὸ ἀνέμων σκληρῶν ἐλαυνόμενα, μετάγεται ὑπὸ ἐλαχίστου πηδαλίου ὅπου ἡ ὁρμὴ τοῦ εὐθύνοντος βούλεται· 3.5. οὕτως καὶ ἡ γλῶσσα μικρὸν μέλος ἐστὶν καὶ μεγάλα αὐχεῖ. ἰδοὺ ἡλίκον πῦρ ἡλίκην ὕλην ἀνάπτει· 4.7. Ὑποτάγητε οὖν τῷ θεῷ· ἀντίστητε δὲ τῷ διαβόλῳ, καὶ φεύξεται ἀφʼ ὑμῶν· 4.8. ἐγγίσατε τῷ θεῷ, καὶ ἐγγίσει ὑμῖν. καθαρίσατε χεῖρας, ἁμαρτωλοί, καὶ ἁγνίσατε καρδίας, δίψυχοι. 4.9. ταλαιπωρήσατε καὶ πενθήσατε καὶ κλαύσατε· ὁ γέλως ὑμῶν εἰς πένθος μετατραπήτω καὶ ἡ χαρὰ εἰς κατήφειαν· | 1.1. James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are in the Dispersion: Greetings. 1.11. For the sun arises with the scorching wind, and withers the grass, and the flower in it falls, and the beauty of its appearance perishes. So also will the rich man fade away in his pursuits. 1.12. Blessed is the man who endures temptation, for when he has been approved, he will receive the crown of life, which the Lord promised to those who love him. 1.17. Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, nor turning shadow. 1.18. of his own will he brought us forth by the word of truth, that we should be a kind of first fruits of his creatures. 2.7. Don't they blaspheme the honorable name by which you are called? 2.21. Wasn't Abraham our father justified by works, in that he offered up Isaac his son on the altar? 2.23. and the Scripture was fulfilled which says, "Abraham believed God, and it was accounted to him as righteousness;" and he was called the friend of God. 2.24. You see then that by works, a man is justified, and not only by faith. 2.25. In like manner wasn't Rahab the prostitute also justified by works, in that she received the messengers, and sent them out another way? 3.1. Let not many of you be teachers, my brothers, knowing that we will receive heavier judgment. 3.2. For in many things we all stumble. If anyone doesn't stumble in word, the same is a perfect man, able to bridle the whole body also. 3.3. Indeed, we put bits into the horses' mouths so that they may obey us, and we guide their whole body. 3.4. Behold, the ships also, though they are so big and are driven by fierce winds, are yet guided by a very small rudder, wherever the pilot desires. 3.5. So the tongue is also a little member, and boasts great things. See how a small fire can spread to a large forest! 4.7. Be subject therefore to God. But resist the devil, and he will flee from you. 4.8. Draw near to God, and he will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. 4.9. Lament, mourn, and weep. Let your laughter be turned to mourning, and your joy to gloom. |
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151. New Testament, Titus, 1.1, 1.7, 1.12-1.13, 3.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •valentinians •myth, valentinian myths Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 117; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 52, 89; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 336| 1.1. ΠΑΥΛΟΣ δοῦλος θεοῦ, ἀπόστολος δὲ Ἰησοῦ Χριστοῦ κατὰ πίστιν ἐκλεκτῶν θεοῦ καὶ ἐπίγνωσιν ἀληθείας τῆς κατʼ εὐσέβειαν 1.7. δεῖ γὰρ τὸν ἐπίσκοπον ἀνέγκλητον εἶναι ὡς θεοῦ οἰκονόμον, μὴ αὐθάδη, μὴ ὀργίλον, μὴ πάροινον, μὴ πλήκτην, μὴ αἰσχροκερδῆ, 1.12. εἶπέν τις ἐξ αὐτῶν, ἴδιος αὐτῶν προφήτης, Κρῆτες ἀεὶ ψεῦσται, κακὰ θηρία, γαστέρες ἀργαί· 1.13. ἡ μαρτυρία αὕτη ἐστὶν ἀληθής. διʼ ἣν αἰτίαν ἔλεγχε αὐτοὺς ἀποτόμως, 3.11. εἰδὼς ὅτι ἐξέστραπται ὁ τοιοῦτος καὶ ἁμαρτάνει, ὢν αὐτοκατάκριτος. | 1.1. Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect, and the knowledge of the truth which is according to godliness, 1.7. For the overseer must be blameless, as God's steward; not self-pleasing, not easily angered, not given to wine, not violent, not greedy for dishonest gain; 1.12. One of them, a prophet of their own, said, "Cretans are always liars, evil beasts, and idle gluttons." 1.13. This testimony is true. For this cause, reprove them sharply, that they may be sound in the faith, 3.11. knowing that such a one is perverted, and sins, being self-condemned. |
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| 152. New Testament, Romans, 1.1, 1.2, 1.3, 1.4, 1.5, 1.17, 1.20, 1.21, 1.22, 1.25, 2.15, 2.16, 3, 3.8, 3.24, 3.30, 4, 4.3, 4.12.16.24, 4.12.16.23, 4.12, 4.16, 4.17, 5, 5.5, 5.7, 5.12, 5.13, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 6, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.12, 6.13, 6.14, 7, 7.6, 7.9, 7.12, 7.18, 7.22, 7.23, 8, 8.1, 8.2, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 8.17, 8.28, 8.29, 8.30, 8.31, 8.32, 8.33, 8.34, 8.35, 8.36, 8.37, 8.38, 8.39, 9.7, 9.18, 9.19, 9.20, 9.21, 10.9, 10.14, 10.15, 10.16, 10.17, 11.1, 11.2, 11.3, 11.4, 11.5, 11.6, 11.7, 11.8, 11.9, 11.10, 11.11, 11.12, 11.13, 11.14, 11.15, 11.16, 11.17, 11.18, 11.19, 11.20, 11.21, 11.22, 11.23, 11.24, 11.25, 11.26, 11.27, 11.28, 11.29, 11.30, 11.31, 11.32, 11.33, 11.34, 11.35, 11.36, 12, 12.2, 12.3, 12.4, 12.5, 12.19, 12.20, 12.21, 14.5, 14.9, 14.21, 14.23-16.27, 14.23, 16.25, 191, 192, 352, 2018-09-1100:00:00 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 36, 330 |
153. New Testament, Philippians, 1.1, 1.23, 1.61, 2.5-2.11, 2.13, 3.8, 3.10-3.11, 3.20, 4.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •valentinians •valentinian exegese •exegesis, valentinian •valentinian exegese of paul, gnostics •valentinian/valentinians •valentinian exegese of paul Found in books: Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 123; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 16, 34, 41, 52, 72, 89; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 34, 35, 331| 1.1. ΠΑΥΛΟΣ ΚΑΙ ΤΙΜΟΘΕΟΣ δοῦλοι Χριστοῦ Ἰησοῦ πᾶσιν τοῖς ἁγίοις ἐν Χριστῷ Ἰησοῦ τοῖς οὖσιν ἐν Φιλίπποιςσὺν ἐπισκόποις καὶ διακόνοις· 1.23. συνέχομαι δὲ ἐκ τῶν δύο, τὴν ἐπιθυμίαν ἔχων εἰς τὸ ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι, πολλῷ γὰρ μᾶλλον κρεῖσσον, 2.5. τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ, 2.6. ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, 2.7. ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος 2.8. ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ· 2.9. διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν, καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, 2.10. ἵνα ἐν τῷ ὀνόματι Ἰησοῦπᾶν γόνυ κάμψῃἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, 2.11. καὶ πᾶσα γλῶσσα ἐξομολογήσηταιὅτι ΚΥΡΙΟΣ ΙΗΣΟΥΣ ΧΡΙΣΤΟΣ εἰς δόξανθεοῦπατρός. 2.13. θεὸς γάρ ἐστιν ὁ ἐνεργῶν ἐν ὑμῖν καὶ τὸ θέλειν καὶ τὸ ἐνεργεῖν ὑπὲρ τῆς εὐδοκίας· 3.8. ἀλλὰ μὲν οὖν γε καὶ ἡγοῦμαι πάντα ζημίαν εἶναι διὰ τὸ ὑπερέχον τῆς γνώσεως Χριστοῦ Ἰησοῦ τοῦ κυρίου μου διʼ ὃν τὰ πάντα ἐζημιώθην, καὶ ἡγοῦμαι σκύβαλα ἵνα Χριστὸν κερδήσω καὶ εὑρεθῶ ἐν αὐτῷ, 3.10. τοῦ γνῶναι αὐτὸν καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ καὶ κοινωνίαν παθημάτων αὐτοῦ, συμμορφιζόμενος τῷ θανάτῳ αὐτοῦ, 3.11. εἴ πως καταντήσω εἰς τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν. οὐχ ὅτι ἤδη ἔλαβον ἢ ἤδη τετελείωμαι, 3.20. ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, ἐξ οὗ καὶ σωτῆρα ἀπεκδεχόμεθα κύριον Ἰησοῦν Χριστόν, 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. | 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: 1.23. But I am in a dilemma between the two, having the desire to depart and be with Christ, which is far better. 2.5. Have this in your mind, which was also in Christ Jesus, 2.6. who, existing in the form of God, didn't consider it robbery to be equal with God, 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 2.9. Therefore God also highly exalted him, and gave to him the name which is above every name; 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth, 2.11. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. 2.13. For it is God who works in you both to will and to work, for his good pleasure. 3.8. Yes most assuredly, and I count all things to be loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ 3.10. that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death; 3.11. if by any means I may attain to the resurrection from the dead. 3.20. For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ; 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. |
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| 154. New Testament, Hebrews, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 343 |
155. New Testament, Galatians, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 329| 3.26. Πάντες γὰρ υἱοὶ θεοῦ ἐστὲ διὰ τῆς πίστεως ἐν Χριστῷ Ἰησοῦ. | 3.26. For you are all sons ofGod, through faith in Christ Jesus. |
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156. New Testament, Ephesians, 1.1, 1.2, 1.4, 1.5, 1.7, 1.17, 1.19, 1.21, 1.22, 1.23, 2, 2.2, 2.3, 2.4, 2.5, 2.6, 2.15, 2.16, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.21, 4.4, 4.5, 4.6, 4.12, 4.13, 4.14, 4.15, 4.16, 4.18, 4.24, 5.14, 5.22-6.9, 5.31, 6.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 453; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 169, 170; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331, 343| 4.13. μέχρι καταντήσωμεν οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ χριστοῦ, | 4.13. until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ; |
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157. New Testament, Colossians, 1.1, 1.15-1.22, 1.24-1.27, 2.2-2.3, 2.6, 2.8-2.20, 3.1-3.14, 4.9, 4.14-4.17, 4.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 559, 560; Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 311; Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 42, 151, 152; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 115; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 364; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 86; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 157, 158; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 247, 250; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 45, 46, 52, 68, 82, 86, 153, 187; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 170; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 35, 158, 330| 1.1. ΠΑΥΛΟΣ ἀπόστολος Χριστοῦ Ἰησοῦ διὰ θελήματος θεοῦ καὶ Τιμόθεος ὁ ἀδελφὸς 1.15. ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως, 1.16. ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· τὰ πάντα διʼ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται· 1.17. καὶ αὐτὸς ἔστιν πρὸ πάντων καὶ τὰ πάντα ἐν αὐτῷ συνέστηκεν, 1.18. καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώματος, τῆς ἐκκλησίας· ὅς ἐστιν [ἡ] ἀρχή, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων, 1.19. ὅτι ἐν αὐτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι 1.20. καὶ διʼ αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς αὐτόν, εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ, [διʼ αὐτοῦ] εἴτε τὰ ἐπὶ τῆς γῆς εἴτε τὰ ἐν τοῖς οὐρανοῖς· 1.21. καὶ ὑμᾶς ποτὲ ὄντας ἀπηλλοτριωμένους καὶ ἐχθροὺς τῇ διανοίᾳ ἐν τοῖς ἔργοις τοῖς πονηροῖς, — 1.22. νυνὶ δὲ ἀποκατήλλαξεν ἐν τῷ σώματι τῆς σαρκὸς αὐτοῦ διὰ τοῦ θανάτου, — παραστῆσαι ὑμᾶς ἁγίους καὶ ἀμώμους καὶ ἀνεγκλήτους κατενώπιον αὐτοῦ, 1.24. Νῦν χαίρω ἐν τοῖς παθήμασιν ὑπὲρ ὑμῶν, καὶ ἀνταναπληρῶ τὰ ὑστερήματα τῶν θλίψεων τοῦ χριστοῦ ἐν τῇ σαρκί μου ὑπὲρ τοῦ σώματος αὐτοῦ, ὅ ἐστιν ἡ ἐκκλησία, 1.25. ἧς ἐγενόμην ἐγὼ διάκονος κατὰ τὴν οἰκονομίαν τοῦ θεοῦ τὴν δοθεῖσάν μοι εἰς ὑμᾶς πληρῶσαι τὸν λόγον τοῦ θεοῦ, 1.26. τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν, — νῦν δὲ ἐφανερώθη τοῖς ἁγίοις αὐτοῦ, 1.27. οἷς ἠθέλησεν ὁ θεὸς γνωρίσαι τί τὸ πλοῦτος τῆς δόξης τοῦ μυστηρίου τούτου ἐν τοῖς ἔθνεσιν, ὅ ἐστιν Χριστὸς ἐν ὑμῖν, ἡ ἐλπὶς τῆς δόξης· 2.2. ἵνα παρακληθῶσιν αἱ καρδίαι αὐτῶν, συνβιβασθέντες ἐν ἀγάπῃ καὶ εἰς πᾶν πλοῦτος τῆς πληροφορίας τῆς συνέσεως, εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ θεοῦ, Χριστοῦ, 2.3. ἐν ᾧ εἰσὶν πάντεςοἱ θησαυροὶ τῆς σοφίαςκαὶ γνώσεωςἀπόκρυφοι. 2.6. Ὡς οὖν παρελάβετε τὸν χριστὸν Ἰησοῦν τὸν κύριον, ἐν αὐτῷ περιπατεῖτε, 2.8. Βλέπετε μή τις ὑμᾶς ἔσται ὁ συλαγωγῶν διὰ τῆς φιλοσοφίας καὶ κενῆς ἀπάτης κατὰ τὴν παράδοσιν τῶν ἀνθρώπων, κατὰ τὰ στοιχεῖα τοῦ κόσμου καὶ οὐ κατὰ Χριστόν· 2.9. ὅτι ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς, 2.10. καὶ ἐστὲ ἐν αὐτῷ πεπληρωμένοι, ὅς ἐστιν ἡ κεφαλὴ πάσης ἀρχῆς καὶ ἐξουσίας, 2.11. ἐν ᾧ καὶ περιετμήθητε περιτομῇ ἀχειροποιήτῳ ἐν τῇ ἀπεκδύσει τοῦ σώματος τῆς σαρκός, ἐν τῇ περιτομῇ τοῦ χριστοῦ, 2.12. συνταφέντες αὐτῷ ἐν τῷ βαπτίσματι, ἐν ᾧ καὶ συνηγέρθητε διὰ τῆς πίστεως τῆς ἐνεργείας τοῦ θεοῦ τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν· 2.13. καὶ ὑμᾶς νεκροὺς ὄντας τοῖς παραπτώμασιν καὶ τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν, συνεζωοποίησεν ὑμᾶς σὺν αὐτῷ· χαρισάμενος ἡμῖν πάντα τὰ παραπτώματα, 2.14. ἐξαλείψας τὸ καθʼ ἡμῶν χειρόγραφον τοῖς δόγμασιν ὃ ἦν ὑπεναντίον ἡμῖν, καὶ αὐτὸ ἦρκεν ἐκ τοῦ μέσου προσηλώσας αὐτὸ τῷ σταυρῷ· 2.15. ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας ἐδειγμάτισεν ἐν παρρησίᾳ θριαμβεύσας αὐτοὺς ἐν αὐτῷ. 2.16. Μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει καὶ ἐν πόσει ἢ ἐν μέρει ἑορτῆς ἢ νεομηνίας ἢ σαββάτων, 2.17. ἅ ἐστιν σκιὰ τῶν μελλόντων, τὸ δὲ σῶμα 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, 2.19. καὶ οὐ κρατῶν τὴν κεφαλήν, ἐξ οὗ πᾶν τὸ σῶμα διὰ τῶν ἁφῶν καὶ συνδέσμων ἐπιχορηγούμενον καὶ συνβιβαζόμενον αὔξει τὴν αὔξησιν τοῦ θεοῦ. 2.20. Εἰ ἀπεθάνετε σὺν Χριστῷ ἀπὸ τῶν στοιχείεν τοῦ κόσμου, τί ὡς ζῶντες ἐν κόσμῳ δογματίζεσθε 3.1. Εἰ οὖν συνηγέρθητε τῷ χριστῷ, τὰ ἄνω ζητεῖτε, οὗ ὁ χριστός ἐστινἐν δεξιᾷ τοῦ θεοῦ καθήμενος· 3.2. τὰ ἄνω φρονεῖτε, μὴ τὰ ἐπὶ τῆς γῆς, ἀπεθάνετε γάρ, 3.3. καὶ ἡ ζωὴ ὑμῶν κέκρυπται σὺν τῷ χριστῷ ἐν τῷ θεῷ· 3.4. ὅταν ὁ χριστὸς φανερωθῇ, ἡ ζωὴ ἡμῶν, τότε καὶ ὑμεῖς σὺν αὐτῷ φανερωθήσεσθε ἐν δόξῃ· 3.5. Νεκρώσατε οὖν τὰ μέλη τὰ ἐπὶ τῆς γῆς, πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακήν, καὶ τὴν πλεονεξίαν ἥτις ἐστὶν εἰδωλολατρία, 3.6. διʼ ἃ ἔρχεται ἡ ὀργὴ τοῦ θεοῦ· 3.7. ἐν οἷς καὶ ὑμεῖς περιεπατήσατέ ποτε ὅτε ἐζῆτε ἐν τούτοις· 3.8. νυνὶ δὲ ἀπόθεσθε καὶ ὑμεῖς τὰ πάντα, ὀργήν, θυμόν, κακίαν, βλασφημίαν, αἰσχρολογίαν ἐκ τοῦ στόματος ὑμῶν· 3.9. μὴ ψεύδεσθε εἰς ἀλλήλους· ἀπεκδυσάμενοι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ, 3.10. καὶ ἐνδυσάμενοι τὸν ϝέον τὸν ἀνακαινούμενον εἰς ἐπίγνωσινκατʼ εἰκόνα τοῦ κτίσαντοςαὐτόν, 3.11. ὅπου οὐκ ἔνι Ἕλλην καὶ Ἰουδαῖος, περιτομὴ καὶ ἀκροβυστία, βάρβαρος, Σκύθης, δοῦλος, ἐλεύθερος, ἀλλὰ πάντα καὶ ἐν πᾶσιν Χριστός. 3.12. Ἐνδύσασθε οὖν ὡς ἐκλεκτοὶ τοῦ θεοῦ, ἅγιοι καὶ ἠγαπημένοι, σπλάγχνα οἰκτιρμοῦ, χρηστότητα, ταπεινοφροσύνην, πραΰτητα, μακροθυμίαν, 3.13. ἀνεχόμενοι ἀλλήλων καὶ χαριζόμενοι ἑαυτοῖς ἐάν τις πρός τινα ἔχῃ μομφήν· καθὼς καὶ ὁ κύριος ἐχαρίσατο ὑμῖν οὕτως καὶ ὑμεῖς· 3.14. ἐπὶ πᾶσι δὲ τούτοις τὴν ἀγάπην, ὅ ἐστιν σύνδεσμος τῆς τελειότητος. 4.9. σὺν Ὀνησίμῳ τῷ πιστῷ καὶ ἀγαπητῷ ἀδελφῷ, ὅς ἐστιν ἐξ ὑμῶν· πάντα ὑμῖν γνωρίσουσιν τὰ ὧδε. 4.14. ἀσπάζεται ὑμᾶς Λουκᾶς ὁ ἰατρὸς ὁ ἀγαπητὸς καὶ Δημᾶς. 4.15. Ἀσπάσασθε τοὺς ἐν Λαοδικίᾳ ἀδελφοὺς καὶ Νύμφαν καὶ τὴν κατʼ οἶκον αὐτῆς ἐκκλησίαν. 4.16. καὶ ὅταν ἀναγνωσθῇ παρʼ ὑμῖν ἡ ἐπιστολή, ποιήσατε ἵνα καὶ ἐν τῇ Λαοδικέων ἐκκλησίᾳ ἀναγνωσθῇ, καὶ τὴν ἐκ Λαοδικίας ἵνα καὶ ὑμεῖς ἀναγνῶτε. 4.17. καὶ εἴπατε Ἀρχίππῳ Βλέπε τὴν διακονίαν ἣν παρέλαβες ἐν κυρίῳ, ἵνα αὐτὴν πληροῖς. | 1.1. Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother, 1.15. who is the image of the invisible God, the firstborn of all creation. 1.16. For by him were all things created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him. 1.17. He is before all things, and in him all things are held together. 1.18. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 1.19. For all the fullness was pleased to dwell in him; 1.20. and through him to reconcile all things to himself, having made peace through the blood of his cross. Through him, I say, whether things on the earth, or things in the heavens. 1.21. You, being in past times alienated and enemies in your mind in your evil works, 1.22. yet now he has reconciled in the body of his flesh through death, to present you holy and without blemish and blameless before him, 1.24. Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body's sake, which is the assembly; 1.25. of which I was made a servant, according to the stewardship of God which was given me toward you, to fulfill the word of God, 1.26. the mystery which has been hidden for ages and generations. But now it has been revealed to his saints, 1.27. to whom God was pleased to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory; 2.2. that their hearts may be comforted, they being knit together in love, and gaining all riches of the full assurance of understanding, that they may know the mystery of God, both of the Father and of Christ, 2.3. in whom are all the treasures of wisdom and knowledge hidden. 2.6. As therefore you received Christ Jesus, the Lord, walk in him, 2.8. Be careful that you don't let anyone rob you through his philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ. 2.9. For in him all the fullness of the Godhead dwells bodily, 2.10. and in him you are made full, who is the head of all principality and power; 2.11. in whom you were also circumcised with a circumcision not made with hands, in the putting off of the body of the sins of the flesh, in the circumcision of Christ; 2.12. having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead. 2.13. You were dead through your trespasses and the uncircumcision of your flesh. He made you alive together with him, having forgiven us all our trespasses; 2.14. having wiped out the handwriting in ordices that was against us, which was contrary to us: and he has taken it out of the way, nailing it to the cross; 2.15. having stripped the principalities and the powers, he made a show of them openly, triumphing over them in it. 2.16. Let no man therefore judge you in eating, or in drinking, or with respect to a feast day or a new moon or a Sabbath day, 2.17. which are a shadow of the things to come; but the body is Christ's. 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, 2.19. and not holding firmly to the Head, from whom all the body, being supplied and knit together through the joints and ligaments, grows with God's growth. 2.20. If you died with Christ from the elements of the world, why, as though living in the world, do you subject yourselves to ordices, 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. 3.2. Set your mind on the things that are above, not on the things that are on the earth. 3.3. For you died, and your life is hidden with Christ in God. 3.4. When Christ, our life, is revealed, then you will also be revealed with him in glory. 3.5. Put to death therefore your members which are on the earth: sexual immorality, uncleanness, depraved passion, evil desire, and covetousness, which is idolatry; 3.6. for which things' sake the wrath of God comes on the sons of disobedience. 3.7. You also once walked in those, when you lived in them; 3.8. but now you also put them all away: anger, wrath, malice, slander, and shameful speaking out of your mouth. 3.9. Don't lie to one another, seeing that you have put off the old man with his doings, 3.10. and have put on the new man, that is being renewed in knowledge after the image of his Creator, 3.11. where there can't be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, freeman; but Christ is all, and in all. 3.12. Put on therefore, as God's elect, holy and beloved, a heart of compassion, kindness, lowliness, humility, and perseverance; 3.13. bearing with one another, and forgiving each other, if any man has a complaint against any; even as Christ forgave you, so you also do. 3.14. Above all these things, walk in love, which is the bond of perfection. 4.9. together with Onesimus, the faithful and beloved brother, who is one of you. They will make known to you everything that is going on here. 4.14. Luke, the beloved physician, and Demas greet you. 4.15. Greet the brothers who are in Laodicea, and Nymphas, and the assembly that is in his house. 4.16. When this letter has been read among you, cause it to be read also in the assembly of the Laodiceans; and that you also read the letter from Laodicea. 4.17. Tell Archippus, "Take heed to the ministry which you have received in the Lord, that you fulfill it." |
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158. New Testament, Apocalypse, 1.1, 1.1.3, 1.4-1.7, 1.10-1.20, 2.2, 2.4-2.5, 2.8, 2.14-2.15, 2.18, 2.20-2.21, 3.7, 4.7, 5.9-5.14, 6.1, 10.3-10.4, 11.15, 12.1, 12.5, 13.8, 16.13, 17.11, 18.2, 20.4-20.5, 21.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •valentinians •valentinus, valentinians •ptolemy (valentinian) Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 128, 129; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 200; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 234; Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 49; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 18, 32, 46, 72, 73| 1.1. ΑΠΟΚΑΛΥΨΙΣ ΙΗΣΟΥ ΧΡΙΣΤΟΥ, ἥν ἔδωκεν αὐτῷ ὁ θεὸς δεῖξαι τοῖς δούλοις αὐτοῦ,ἃ δεῖ γενέσθαιἐν τάχει, καὶ ἐσήμανεν ἀποστείλας διὰ τοῦ ἀγγέλου αὐτοῦ τῷ δούλῳ αὐτοῦ Ἰωάνει, 1.4. ΙΩΑΝΗΣ ταῖς ἑπτὰ ἐκκλησίαις ταῖς ἐν τῇ Ἀσίᾳ· χάρις ὑμῖν καὶ εἰρήνη ἀπὸὁ ὢνκαὶ ὁ ἦν καὶ ὁ ἐρχόμενος, καὶ ἀπὸ τῶν ἑπτὰ πνευμάτων ἃ ἐνώπιον τοῦ θρόνου αὐτοῦ, 1.5. καὶ ἀπὸ Ἰησοῦ Χριστοῦ,ὁ μάρτυς ὁ πιστός,ὁπρωτότοκοςτῶν νεκρῶν καὶ ὁἄρχων τῶν βασιλέων τῆς γῆς.Τῷ ἀγαπῶντι ἡμᾶς καὶλύσαντιἡμᾶςἐκ τῶν αμαρτιῶν[ἡμῶν] ἐν τῷ αἵματι αὐτοῦ, 1.6. — καὶ ἐποίησεν ἡμᾶςβασιλείαν, ἱερεῖς τῷ θεῷκαὶ πατρὶ αὐτοῦ, — αὐτῷ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας· ἀμήν. 1.7. Ἰδοὺ ἔρχεται μετὰ τῶν νεφελῶν,καὶὄψεταιαὐτὸν πᾶς ὀφθαλμὸς καὶ οἵτινες αὐτὸνἐξεκέντησαν, καὶ κόψονται ἐπʼ αὐτὸν πᾶσαι αἱ φυλαὶ τῆς γῆς.ναί, ἀμήν. 1.10. ἐγενόμην ἐν πνεύματι ἐν τῇ κυριακῇ ἡμέρᾳ, καὶ ἤκουσα ὀπίσω μου φωνὴν μεγάλην ὡς σάλπιγγος 1.11. λεγούσης Ὃ βλέπεις γράψον εἰς βιβλίον καὶ πέμψον ταῖς ἑπτὰ ἐκκλησίαις, εἰς Ἔφεσον καὶ εἰς Σμύρναν καὶ εἰς Πέργαμον καὶ εἰς Θυάτειρα καὶ εἰς Σάρδεις καὶ εἰς Φιλαδελφίαν καὶ εἰς Λαοδικίαν. 1.12. Καὶ ἐπέστρεψα βλέπειν τὴν φωνὴν ἥτις ἐλάλει μετʼ ἐμοῦ· καὶ ἐπιστρέψας εἶδον ἑπτὰ λυχνίας χρυσᾶς, 1.13. καὶ ἐν μέσῳ τῶν λυχνιῶνὅμοιον υἱὸν ἀνθρώπου, ἐνδεδυμένον ποδήρηκαὶπεριεζωσμένονπρὸς τοῖς μαστοῖς ζώνην χρυσᾶν· 1.14. ἡ δὲκεφαλὴ αὐτοῦκαὶαἱ τρίχες λευκαὶ ὡς ἔριονλευκόν,ὡς χιών, καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡςφλὸξ πυρός, 1.15. καὶ οἱ πόδες αὐτοῦ ὅμοιοι χαλκολιβάνῳ, ὡς ἐν καμίνῳ πεπυρωμένης,καὶ ἡ φωνὴ αὐτοῦ ὡς φωνὴ ὑδάτων πολλῶν, 1.16. καὶ ἔχων ἐν τῇ δεξιᾷ χειρὶ αὐτοῦ ἀστέρας ἑπτά, καὶ ἐκ τοῦ στόματος αὐτοῦ ῥομφαία δίστομος ὀξεῖα ἐκπορευομένη, καὶ ἡ ὄψις αὐτοῦ ὡςὁ ἥλιοςφαίνειἐν τῇ δυνάμει αὐτοῦ. 1.17. Καὶ ὅτε εἶδον αὐτόν, ἔπεσα πρὸς τοὺς πόδας αὐτοῦ ὡς νεκρός· καὶ ἔθηκεν τὴν δεξιὰν αὐτοῦ ἐπʼ ἐμὲ λέγωνΜὴ φοβοῦ· ἐγώ εἰμι ὁ πρῶτος καὶ ὁ ἔσχατος,καὶ ὁ ζῶν, 1.18. — καὶ ἐγενόμην νεκρὸς καὶ ἰδοὺ ζῶν εἰμὶ εἰς τοὺς αἰῶνας τῶν αἰώνων, — καὶ ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾄδου. 1.19. γράψον οὖν ἃ εἶδες καὶ ἃ εἰσὶν καὶἃ μέλλει γίνεσθαι μετὰ ταῦτα. 1.20. τὸ μυστήριον τῶν ἑπτὰ ἀστέρων οὓς εἶδες ἐπὶ τῆς δεξιᾶς μου, καὶ τὰς ἑπτὰ λυχνίας τὰς χρυσᾶς· οἱ ἑπτὰ ἀστέρες ἄγγελοι τῶν ἑπτὰ ἐκκλησιῶν εἰσίν, καὶ αἱ λυχνίαι αἱἑπτὰ ἑπτὰ ἐκκλησίαι εἰσίν. 2.2. Οἶδα τὰ ἔργα σου, καὶ τὸν κόπον καὶ τὴν ὑπομονήν σου, καὶ ὅτι οὐ δύνῃ βαστάσαι κακούς, καὶ ἐπείρασας τοὺς λέγοντας ἑαυτοὺς ἀποστόλους, καὶ οὐκ εἰσίν, καὶ εὗρες αὐτοὺς ψευδεῖς· 2.4. ἀλλὰ ἔχω κατὰ σοῦ ὅτι τὴν ἀγάπην σου τὴν πρώτην ἀφῆκες. 2.5. μνημόνευε οὖν πόθεν πέπτωκες, καὶ μετανόησον καὶ τὰ πρῶτα ἔργα ποίησον· εἰ δὲ μή, ἔρχομαί σοι, καὶ κινήσω τὴν λυχνίαν σου ἐκ τοῦ τόπου αὐτῆς, ἐὰν μὴ μετανοήσῃς. 2.8. Καὶ τῷ ἀγγέλῳ τῷ ἐν Σμύρνῃ ἐκκλησίας γράψον Τάδε λέγειὁ πρῶτος καὶ ὁ ἔσχατος,ὃς ἐγένετο νεκρὸς καὶ ἔζησεν, 2.14. ἀλλὰ ἔχω κατὰ σοῦ ὀλίγα, ὅτι ἔχεις ἐκεῖ κρατοῦντας τὴν διδαχὴνΒαλαάμ,ὃς ἐδίδασκεν τῷ Βαλὰκ βαλεῖν σκάνδαλον ἐνώπιοντῶν υἱῶν Ἰσραήλ, φαγεῖν εἰδωλόθυτα καὶ πορνεῦσαι· 2.15. οὕτως ἔχεις καὶ σὺ κρατοῦντας τὴν διδαχὴν Νικολαϊτῶν ὁμοίως. 2.18. ?καὶ τῷ ἀγγέλῳ τῷ ἐν Θυατείροις ἐκκλησίας γράψον Τάδε λέγει ὁ υἱὸς τοῦ θεοῦ, ὁ ἔχωντοὺς ὀφθαλμοὺς [αὐτοῦ] ὡςφλόγαπυρόε, καὶ οἱ πόδες αὐτοῦ ὅμοιοι χαλκολιβάνῳ, 2.20. ἀλλὰ ἔχω κατὰ σοῦ ὅτι ἀφεῖς τὴν γυναῖκα Ἰεζάβελ, ἡ λέγουσα ἑαυτὴν προφῆτιν, καὶ διδάσκει καὶ πλανᾷ τοὺς ἐμοὺς δούλουςπορνεῦσαι καὶ φαγεῖν εἰδωλόθυτα. 2.21. καὶ ἔδωκα αὐτῇ χρόνον ἵνα μετανοήσῃ, καὶ οὐ θέλει μετανοῆσαι ἐκ τῆς πορνείας αὐτῆς. ἰδοὺ βάλλω αὐτὴν εἰς κλίνην, 3.7. Καὶ τῷ ἀγγέλῳ τῆς ἐν Φιλαδελφίᾳ ἐκκλησίας γράψον Τάδε λέγει ὁ ἅγιος, ὁ ἀληθινός, ὁ ἔχωντὴν κλεῖν Δαυείδ, ὁ ἀνοίγων καὶ οὐδεὶς κλείσει, καὶ κλείων καὶ οὐδεὶς ἀνοίγει, 4.7. καὶ τὸ ζῷοντὸ πρῶτονὅμοιονλέοντι, καὶ τὸ δεύτερονζῷον ὅμοιονμόσχῳ, καὶ τὸ τρίτονζῷον ἔχωντὸ πρόσωπονὡςἀνθρώπου, καὶ τὸ τέταρτονζῷον ὅμοιονἀετῷπετομένῳ· 5.9. καὶᾁδουσιν ᾠδὴν καινὴνλέγοντες Ἄξιος εἶ λαβεῖν τὸ βιβλίον καὶ ἀνοῖξαι τὰς σφραγῖδας αὐτοῦ, ὅτι ἐσφάγης καὶ ἠγόρασας τῷ θεῷ ἐν τῷ αἵματί σου ἐκ πάσης φυλῆς καὶ γλώσσης καὶ λαοῦ καὶ ἔθνους, 5.10. καὶ ἐποίησας αὐτοὺς τῷ θεῷ ἡμῶν βασιλείαν καὶ ἱερεῖς, καὶ βασιλεύουσιν ἐπὶ τῆς γῆς· 5.11. καὶ εἶδον, καὶ ἤκουσα φωνὴν ἀγγέλων πολλῶν κύκλῳ τοῦ θρόνου καὶ τῶν ζῴων καὶ τῶν πρεσβυτέρων, καὶ ἦν ὁ ἀριθμὸς αὐτῶνμυριάδες μυριάδων καὶ χιλιάδες χιλιάδων, 5.12. λέγοντες φωνῇ μεγάλῃ Ἄξιόν ἐστιν τὸ ἀρνίον τὸ ἐσφαγμένον λαβεῖν τὴν δύναμιν καὶ πλοῦτον καὶ σοφίαν καὶ ἰσχὺν καὶ τιμὴν καὶ δόξαν καὶ εὐλογίαν. 5.13. καὶ πᾶν κτίσμα ὃ ἐν τῷ οὐρανῷ καὶ ἐπὶ τῆς γῆς καὶ ὑποκάτω τῆς γῆς καὶ ἐπὶ τῆς θαλάσσης [ἐστίν], καὶ τὰ ἐν αὐτοῖς πάντα, ἤκουσα λέγοντας Τῷ καθημένῳ ἐπὶ τοῦ θρόνου καὶ τῷ ἀρνίῳ ἡ εὐλογία καὶ ἡ τιμὴ καὶ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. 5.14. καὶ τὰ τέσσερα ζῷα ἔλεγον Ἀμήν, καὶ οἱ πρεσβύτεροι ἔπεσαν καὶ προσεκύνησαν. 6.1. Καὶ εἶδον ὅτε ἤνοιξεν τὸ ἀρνίον μίαν ἐκ τῶν ἑπτὰ σφραγίδων, καὶ ἤκουσα ἑνὸς ἐκ τῶν τεσσάρων ζῴων λέγοντος ὡς φωνῇ βροντῆς Ἔρχου. 10.3. καὶ ὅτε ἔκραξεν, ἐλάλησαν αἱ ἑπτὰ βρονταὶ τὰς ἑαυτῶν φωνάς. 10.4. Καὶ ὅτε ἐλάλησαν αἱ ἑπτὰ βρονταί, ἤμελλον γράφειν· καὶ ἤκουσα φωνὴν ἐκ τοῦ οὐρανοῦ λέγουσανΣφράγισονἃ ἐλάλησαν αἱ ἑπτὰ βρονταί, καὶ μὴ αὐτὰ γράψῃς. 11.15. Καὶ ὁ ἕβδομος ἄγγελος ἐσάλπισεν· καὶ ἐγένοντο φωναὶ μεγάλαι ἐν τῷ οὐρανῷ, λέγοντες Ἐγένετο ἡ βασιλεία τοῦ κόσμου τοῦ κυρίου ἡμῶν καὶ τοῦ χριστοῦ αὐτοῦ, καὶ βασιλεύσει εἰς τοὺς αἰῶνας τῶν αἰώνων. 12.1. Καὶ σημεῖον μέγα ὤφθη ἐν τῷ οὐρανῷ, γυνὴ περιβεβλημένη τὸν ἥλιον, καὶ ἡ σελήνη ὑποκάτω τῶν ποδῶν αὐτῆς, καὶ ἐπὶ τῆς κεφαλῆς αὐτῆς στέφανος ἀστέρων δώδεκα, καὶ ἐν γαστρὶ ἔχουσα· 12.5. καὶἔτεκενυἱόν,ἄρσεν,ὃς μέλλειποιμαίνεινπάντατὰ ἔθνη ἐν ῥάβδῳ σιδηρᾷ·καὶ ἡρπάσθη τὸ τέκνον αὐτῆς πρὸς τὸν θεὸν καὶ πρὸς τὸν θρόνον αὐτοῦ. 13.8. καὶ προσκυνήσουσιν αὐτὸν πάντες οἱ κατοικοῦντες ἐπὶ τῆς γῆς,οὗοὐγέγραπταιτὸ ὄνομα αὐτοῦἐν τῷ βιβλίῳ τῆς ζωῆςτοῦἀρνίουτοῦἐσφαγμένουἀπὸ καταβολῆς κόσμου. 16.13. Καὶ εἶδον ἐκ τοῦ στόματος τοῦ δράκοντος καὶ ἐκ τοῦ στόματος τοῦ θηρίου καὶ ἐκ τοῦ στόματος τοῦ ψευδοπροφήτου πνεύματα τρία ἀκάθαρτα ὡςβάτραχοι· 17.11. καὶ τὸ θηρίον ὃ ἦν καὶ οὐκ ἔστιν. καὶ αὐτὸς ὄγδοός ἐστιν καὶ ἐκ τῶν ἑπτά ἐστιν, καὶ εἰς ἀπώλειαν ὑπάγει. 18.2. καὶ ἔκραξεν ἐν ἰσχυρᾷ φωνῇ λέγωνἜπεσεν, ἔπεσεν Βαβυλὼν ἡ μεγάλη,καὶ ἐγένετοκατοικητήριον δαιμονίωνκαὶ φυλακὴ παντὸς πνεύματος ἀκαθάρτου καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου καὶ μεμισὴμένου, 20.4. Καὶεἶδον θρόνους,καὶἐκάθισανἐπʼ αὐτούς,καὶ κρίμͅα ἐδόθηαὐτοῖς, καὶ τὰς ψυχὰς τῶν πεπελεκισμένων διὰ τὴν μαρτυρίαν Ἰησοῦ καὶ διὰ τὸν λόγον τοῦ θεοῦ, καὶ οἵτινες οὐ προσεκύνησαν τὸ θηρίον οὐδὲ τὴν εἰκόνα αὐτοῦ καὶ οὐκ ἔλαβον τὸ χάραγμα ἐπὶ τὸ μέτωπον καὶ ἐπὶ τὴν χεῖρα αὐτῶν· καὶ ἔζησαν καὶ ἐβασίλευσαν μετὰ τοῦ χριστοῦ χίλια ἔτη. 20.5. οἱ λοιποὶ τῶν νεκρῶν οὐκ ἔζησαν ἄχρι τελεσθῇ τὰ χίλια ἔτη. αὕτη ἡ ἀνάστασις ἡ πρώτη. 21.22. Καὶ ναὸν οὐκ εἶδον ἐν αὐτῇ,ὁγὰρκύριος, ὁ θεός, ὁ παντοκράτωρ,ναὸς αὐτῆς ἐστίν, καὶ τὸ ἀρνίον. | 1.1. This is the Revelation of Jesus Christ, which God gave him to show to his servants the things which must happen soon, which he sent and made known by his angel to his servant, John, 1.4. John, to the seven assemblies that are in Asia: Grace to you and peace, from God, who is and who was and who is to come; and from the seven Spirits who are before his throne; 1.5. and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us, and washed us from our sins by his blood; 1.6. and he made us to be a kingdom, priests to his God and Father; to him be the glory and the dominion forever and ever. Amen. 1.7. Behold, he is coming with the clouds, and every eye will see him, including those who pierced him. All the tribes of the earth will mourn over him. Even so, Amen. 1.10. I was in the Spirit on the Lord's day, and I heard behind me a loud voice, as of a trumpet 1.11. saying, "What you see, write in a book and send to the seven assemblies: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and to Laodicea." 1.12. I turned to see the voice that spoke with me. Having turned, I saw seven golden lampstands. 1.13. And in the midst of the lampstands was one like a son of man, clothed with a robe reaching down to his feet, and with a golden sash around his chest. 1.14. His head and his hair were white as white wool, like snow. His eyes were like a flame of fire. 1.15. His feet were like burnished brass, as if it had been refined in a furnace. His voice was like the voice of many waters. 1.16. He had seven stars in his right hand. Out of his mouth proceeded a sharp two-edged sword. His face was like the sun shining at its brightest. 1.17. When I saw him, I fell at his feet like a dead man. He laid his right hand on me, saying, "Don't be afraid. I am the first and the last, 1.18. and the Living one. I was dead, and behold, I am alive forevermore. Amen. I have the keys of Death and of Hades. 1.19. Write therefore the things which you have seen, and the things which are, and the things which will happen hereafter; 1.20. the mystery of the seven stars which you saw in my right hand, and the seven golden lampstands. The seven stars are the angels of the seven assemblies. The seven lampstands are seven assemblies. 2.2. "I know your works, and your toil and perseverance, and that you can't tolerate evil men, and have tested those who call themselves apostles, and they are not, and found them false. 2.4. But I have this against you, that you left your first love. 2.5. Remember therefore from where you have fallen, and repent and do the first works; or else I am coming to you swiftly, and will move your lampstand out of its place, unless you repent. 2.8. "To the angel of the assembly in Smyrna write: "The first and the last, who was dead, and has come to life says these things: 2.14. But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel , to eat things sacrificed to idols, and to commit sexual immorality. 2.15. So you also have some who hold to the teaching of the Nicolaitans in the same way. 2.18. "To the angel of the assembly in Thyatira write: "The Son of God, who has his eyes like a flame of fire, and his feet are like burnished brass, says these things: 2.20. But I have this against you, that you tolerate your woman, Jezebel, who calls herself a prophetess. She teaches and seduces my servants to commit sexual immorality, and to eat things sacrificed to idols. 2.21. I gave her time to repent, but she refuses to repent of her sexual immorality. 3.7. "To the angel of the assembly in Philadelphia write: "He who is holy, he who is true, he who has the key of David, he who opens and no one can shut, and that shuts and no one opens, says these things: 4.7. The first creature was like a lion, and the second creature like a calf, and the third creature had a face like a man, and the fourth was like a flying eagle. 5.9. They sang a new song, saying, "You are worthy to take the book, And to open its seals: For you were killed, And bought us for God with your blood, Out of every tribe, language, people, and nation, 5.10. And made them kings and priests to our God, And they reign on earth." 5.11. I saw, and I heard something like a voice of many angels around the throne, the living creatures, and the elders; and the number of them was ten thousands of ten thousands, and thousands of thousands; 5.12. saying with a loud voice, "Worthy is the Lamb who has been killed to receive the power, riches, wisdom, might, honor, glory, and blessing!" 5.13. I heard every created thing which is in heaven, on the earth, under the earth, on the sea, and everything in them, saying, "To him who sits on the throne, and to the Lamb be the blessing, the honor, the glory, and the dominion, forever and ever! Amen." 5.14. The four living creatures said, "Amen!" The elders fell down and worshiped. 6.1. I saw that the Lamb opened one of the seven seals, and I heard one of the four living creatures saying, as with a voice of thunder, "Come and see!" 10.3. He cried with a loud voice, as a lion roars. When he cried, the seven thunders uttered their voices. 10.4. When the seven thunders sounded, I was about to write; but I heard a voice from the sky saying, "Seal up the things which the seven thunders said, and don't write them." 11.15. The seventh angel sounded, and great voices in heaven followed, saying, "The kingdom of the world has become the Kingdom of our Lord, and of his Christ. He will reign forever and ever!" 12.1. A great sign was seen in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars. 12.5. She gave birth to a son, a male child, who is to rule all the nations with a rod of iron. Her child was caught up to God, and to his throne. 13.8. All who dwell on the earth will worship him, everyone whose name has not been written from the foundation of the world in the book of life of the Lamb who has been killed. 16.13. I saw coming out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits, something like frogs; 17.11. The beast that was, and is not, is himself also an eighth, and is of the seven; and he goes to destruction. 18.2. He cried with a mighty voice, saying, "Fallen, fallen is Babylon the great, and has become a habitation of demons, and a prison of every unclean spirit, and a prison of every unclean and hateful bird! 20.4. I saw thrones, and they sat on them, and judgment was given to them. I saw the souls of those who had been beheaded for the testimony of Jesus, and for the word of God, and such as didn't worship the beast nor his image, and didn't receive the mark on their forehead and on their hand. They lived, and reigned with Christ for the thousand years. 20.5. The rest of the dead didn't live until the thousand years were finished. This is the first resurrection. 21.22. I saw no temple in it, for the Lord God, the Almighty, and the Lamb, are its temple. |
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| 159. New Testament, Philemon, 1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •valentinians Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 52 |
160. Ignatius, To The Ephesians, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 18 | 12.2. Ye are the high-road of those that are on their way to die unto God. Ye are associates in the mysteries with Paul, who was sanctified, who obtained a good report, who is worthy of all felicitation; in whose foot-steps I would fain be found treading, when I shall attain unto God; who in every letter maketh mention of you in Christ Jesus. |
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| 161. Ignatius, To The Magnesians, 11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •valentinians Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 154 |
162. Ignatius, To The Philadelphians, 8.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •valentinians Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 206 | 8.1. I therefore did my own part, as a man composed unto union. But where there is division and anger, there God abideth not. Now the Lord forgiveth all men when they repent, if repenting they return to the unity of God and to the council of the bishop. I have faith in the grace of Jesus Christ, who shall strike off every fetter from you; |
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163. Ignatius, To The Romans, 4.3, 5.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •valentinians •ptolemy (valentinian, teacher of justin, apol. Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 377; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 18 | 4.3. I do not enjoin you, as Peter and Paul did. They were Apostles, I am a convict; they were free, but I am a slave to this very hour. Yet if I shall suffer, then am I a freed-man of Jesus Christ, and I shall rise free in Him. Now I am learning in my bonds to put away every desire. 5.3. Bear with me. I know what is expedient for me. Now am I beginning to be a disciple. May nought of things visible and things invisible envy me; that I may attain unto Jesus Christ. Come fire and cross and grapplings with wild beasts, [cuttings and manglings,] wrenching of bones, hacking of limbs, crushings of my whole body, come cruel tortures of the devil to assail me. Only be it mine to attain unto Jesus Christ. |
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| 164. Ignatius, To The Smyrnaeans, 1.1-1.2, 3.3, 12.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •valentinians •valentinian (emperor) Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 187; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 116; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 206; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 153 |
| 165. Ignatius, To The Trallians, 11.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •valentinians Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 206 |
166. New Testament, Jude, 1.1-1.4, 1.13, 1.20-1.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 304; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 75| 1.1. ΙΟΥΔΑΣ Ἰησοῦ Χριστοῦ δοῦλος, ἀδελφὸς δὲἸακώβου, τοῖς ἐν θεῷ πατρὶ ἠγαπημένοις καὶ Ἰησοῦ Χριστῷ τετηρημένοις κλητοῖς· 1.2. ἔλεος ὑμῖν καὶ εἰρήνη καὶ ἀγάπη πληθυνθείη. 1.3. Ἀγαπητοί, πᾶσαν σπουδὴν ποιούμενος γράφειν ὑμῖν περὶ τῆς κοινῆς ἡμῶν σωτηρίας ἀνάγκην ἔσχον γράψαι ὑμῖν παρακαλῶν ἐπαγωνίζεσθαι τῇ ἅπαξ παραδοθείσῃ τοῖς ἁγίοις πίστει. 1.4. παρεισεδύησαν γάρ τινες ἄνθρωποι, οἱ πάλαι προγεγραμμένοι εἰς τοῦτο τὸ κρίμα, ἀσεβεῖς, τὴν τοῦ θεοῦ ἡμῶν χάριτα μετατιθέντες εἰς ἀσέλγειαν καὶ τὸν μόνον δεσπότην καὶ κύριον ἡμῶν Ἰησοῦν Χριστὸν ἀρνούμενοι. 1.13. κύματα ἄγρια θαλάσσης ἐπαφρίζοντα τὰς ἑαυτῶν αἰσχύνας, ἀστέρες πλανῆται οἷς ὁ ζόφος τοῦ σκότους εἰς αἰῶνα τετήρηται. 1.20. Ὑμεῖς δέ, ἀγαπητοί, ἐποικοδομοῦντες ἑαυτοὺς τῇ ἁγιωτάτῃ ὑμῶν πίστει, ἐν πνεύματι ἁγίῳ προσευχόμενοι, 1.21. ἑαυτοὺς ἐν ἀγάπῃ θεοῦ τηρήσατε προσδεχόμενοι τὸ ἔλεος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ εἰς ζωὴν αἰώνιον. | 1.1. Jude, a servant of Jesus Christ, and brother of James, to those who are called, sanctified by God the Father, and kept for Jesus Christ: 1.2. Mercy to you and peace and love be multiplied. 1.3. Beloved, while I was very eager to write to you about our common salvation, I was constrained to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints. 1.4. For there are certain men who crept in secretly, even those who were long ago written about for this condemnation: ungodly men, turning the grace of our God into lasciviousness, and denying our only Master, God, and Lord, Jesus Christ. 1.13. wild waves of the sea, foaming out their own shame; wandering stars, for whom the blackness of darkness has been reserved forever. 1.20. But you, beloved, keep building up yourselves on your most holy faith, praying in the Holy Spirit. 1.21. Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ to eternal life. |
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| 167. Ignatius, To Polycarp, 4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ptolemy (valentinian, teacher of justin, apol. Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 377 |
168. New Testament, 1 Peter, 1.1, 1.3-1.5, 1.17, 1.20-1.21, 1.24-1.25, 2.7, 2.16, 3.18-3.22, 4.17, 4.19, 5.4, 5.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 174, 519; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 228, 235; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 352; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 47, 48, 52; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 296| 1.1. ΠΕΤΡΟΣ ἀπόστολος Ἰησοῦ Χριστοῦ ἐκλεκτοῖς παρεπιδήμοις διασπορᾶς Πόντου, Γαλατίας, Καππαδοκίας, Ἀσίας, καὶ Βιθυνίας, 1.3. Εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ κατὰ τὸ πολὺ αὐτοῦ ἔλεος ἀναγεννήσας ἡμᾶς εἰς ἐλπίδα ζῶσαν διʼ ἀναστάσεως Ἰησοῦ Χριστοῦ ἐκ νεκρῶν, 1.4. εἰς κληρονομίαν ἄφθαρτον καὶ ἀμίαντον καὶ ἀμάραντον, 1.5. τετηρημένην ἐν οὐρανοῖς εἰς ὑμᾶς τοὺς ἐν δυνάμει θεοῦ φρουρουμένους διὰ πίστεως εἰς σωτηρίαν ἑτοίμην ἀποκαλυφθῆναι ἐν καιρῷ ἐσχάτῳ. 1.17. καὶ εἰπατέρα ἐπικαλεῖσθετὸν ἀπροσωπολήμπτως κρίνοντα κατὰ τὸ ἑκάστου ἔργον, ἐν φόβῳ τὸν τῆς παροικίας ὑμῶν χρόνον ἀναστράφητε· 1.20. προεγνωσμένου μὲν πρὸ. καταβολῆς κόσμου, 1.21. φανερωθέντος δὲ ἐπʼ ἐσχάτου τῶν χρόνων διʼ ὑμᾶς τοὺς διʼ αὐτοῦ πιστοὺς εἰς θεὸν τὸν ἐγείραντα αὐτὸν ἐκ νεκρῶν καὶ δόξαν αὐτῷ δόντα, ὥστε τὴν πίστιν ὑμῶν καὶ ἐλπίδα εἶναι εἰς θεόν. 1.24. διότι 1.25. 2.7. ὑμῖν οὖν ἡ τιμὴ τοῖς πιστεύουσιν· ἀπιστοῦσιν δὲλίθος ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας 2.16. ὡς ἐλεύθεροι, καὶ μὴ ὡς ἐπικάλυμμα ἔχοντες τῆς κακίας τὴν ἐλευθερίαν, ἀλλʼ ὡς θεοῦ δοῦλοι. 3.18. ὅτι καὶ Χριστὸς ἅπαξ περὶ ἁμαρτιῶν ἀπέθανεν, δίκαιος ὑπὲρ ἀδίκων, ἵνα ὑμᾶς προσαγάγῃ τῷ θεῷ, θανατωθεὶς μὲν σαρκὶ ζωοποιηθεὶς δὲ πνεύματι· 3.19. ἐν ᾧ καὶ τοῖς ἐν φυλακῇ πνεύμασιν πορευθεὶς ἐκήρυξεν, 3.20. ἀπειθήσασίν ποτε ὅτε ἀπεξεδέχετο ἡ τοῦ θεοῦ μακροθυμία ἐν ἡμέραις Νῶε κατασκευαζομένης κιβωτοῦ εἰς ἣν ὀλίγοι, τοῦτʼ ἔστιν ὀκτὼ ψυχαί, διεσώθησαν διʼ ὕδατος. 3.21. ὃ καὶ ὑμᾶς ἀντίτυπον νῦν σώζει βάπτισμα, οὐ σαρκὸς ἀπόθεσις ῥύπου ἀλλὰ συνειδήσεως ἀγαθῆς ἐπερώτημα εἰς θεόν, διʼ ἀναστάσεως Ἰησοῦ Χριστοῦ, 3.22. ὅς ἐστινἐν δεξιᾷ θεοῦπορευθεὶς εἰς οὐρανὸν ὑποταγέντωναὐτῷ ἀγγέλων καὶ ἐξουσιῶν καὶ δυνάμεων. 4.17. ὅτι [ὁ] καιρὸς τοῦἄρξασθαιτὸ κρίμαἀπὸ τοῦ οἴκουτοῦ θεοῦ· εἰ δὲ πρῶτον ἀφʼ ἡμῶν, τί τὸ τέλος τῶν ἀπειθούντων τῷ τοῦ θεοῦ εὐαγγελίῳ; 4.19. ὥστε καὶ οἱ πάσχοντες κατὰ τὸ θέλημα τοῦ θεοῦ πιστῷ κτίστῃ παρατιθέσθωσαν τὰς ψυχὰς ἐν ἀγαθοποιίᾳ. 5.4. καὶ φανερωθέντος τοῦ ἀρχιποίμενος κομιεῖσθε τὸν ἀμαράντινον τῆς δόξης στέφανον. 5.8. Νήψατε, γρηγορήσατε. ὁ ἀντίδικος ὑμῶν διάβολος ὡς λέων ὠρυόμενος περιπατεῖ ζητῶν καταπιεῖν· | 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, 1.3. Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy became our father again to a living hope through the resurrection of Jesus Christ from the dead, 1.4. to an incorruptible and undefiled inheritance that doesn't fade away, reserved in heaven for you, 1.5. who by the power of God are guarded through faith for a salvation ready to be revealed in the last time. 1.17. If you call on him as Father, who without respect of persons judges according to each man's work, pass the time of your living as strangers here in reverent fear: 1.20. who was foreknown indeed before the foundation of the world, but was revealed at the end of times for your sake, 1.21. who through him are believers in God, who raised him from the dead, and gave him glory; so that your faith and hope might be in God. 1.24. For, "All flesh is like grass, And all of man's glory like the flower in the grass. The grass withers, and its flower falls; 1.25. But the Lord's word endures forever."This is the word of good news which was preached to you. 2.7. For you therefore who believe is the honor, but for such as are disobedient, "The stone which the builders rejected, Has become the chief cornerstone," 2.16. as free, and not using your freedom for a cloak of wickedness, but as bondservants of God. 3.18. Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring you to God; being put to death in the flesh, but made alive in the spirit; 3.19. in which he also went and preached to the spirits in prison, 3.20. who before were disobedient, when the longsuffering of God waited patiently in the days of Noah, while the ark was being built. In it, few, that is, eight souls, were saved through water. 3.21. This is a symbol of baptism, which now saves you - not the putting away of the filth of the flesh, but the answer of a good conscience toward God, through the resurrection of Jesus Christ, 3.22. who is at the right hand of God, having gone into heaven, angels and authorities and powers being made subject to him. 4.17. For the time has come for judgment to begin at the house of God. If it begins first with us, what will happen to those who don't obey the gospel of God? 4.19. Therefore let them also who suffer according to the will of God in doing good entrust their souls to him, as to a faithful Creator. 5.4. When the chief Shepherd is revealed, you will receive the crown of glory that doesn't fade away. 5.8. Be sober and self-controlled. Be watchful. Your adversary the devil, walks around like a roaring lion, seeking whom he may devour. |
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169. Quintilian, Institutes of Oratory, 2.15.38 (1st cent. CE - 1st cent. CE) Tagged with subjects: •valentinians Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 135 | 2.15.38. What I say will not necessarily be my own invention, but it will be what I believe to be the right view, as for instance that oratory is the science of speaking well. For when the most satisfactory definition has been found, he who seeks another, is merely looking for a worse one. This much being admitted we are now in a position to see clearly what is the end, the highest aim, the ultimate goal of rhetoric, that ÏÎÎ»Î¿Ï in fact which every art must possess. For if rhetoric is the science of speaking well, its end and highest aim is to speak well. |
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| 170. Ptolemy, Astrological Influences, 2.73-2.74 (1st cent. CE - missingth cent. CE) Tagged with subjects: •gnosticism, valentinian gnosticism, astrology and eschatology Found in books: Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 303 |
171. Tacitus, Histories, 3.56 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •valentinian, appointment Found in books: Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 253 | 3.56. While Vitellius was addressing the troops an incredible prodigy appeared â such a flock of birds of ill omen flew above him that they obscured the sky with a black cloud. Another dire omen was given by a bull which overthrew the preparations for sacrifice, escaped from the altar, and was then despatched some distance away and in an unusual fashion. But the most outstanding portent was Vitellius himself; unskilled in war, without foresight, unacquainted with the proper order of march, the use of scouts, the limits within which a general should hurry on a campaign or delay it, he was constantly questioning others; at the arrival of every messenger his face and gait betrayed his anxiety; and then he would drink heavily. Finally, weary of the camp and hearing of the defection of the fleet at Misenum, he returned to Rome, panic-stricken as ever by the latest blow and with no thought for the supreme issue. For when the way was open to him to cross the Apennines while the strength of his forces was unimpaired, and to attack his foes who were still exhausted by the winter and lack of supply, by scattering his forces he delivered over to death and captivity his best troops, who were loyal to the last extremity, although his most experienced centurions disapproved, and if consulted, would have told him the truth. But the most intimate friends of Vitellius kept them away from him, and so inclined the emperor's ears that useful counsel sounded harsh, and he would hear nothing but what flattered and was to be fatal. |
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172. Clement of Rome, 2 Clement, 5.5, 6.9, 8.4, 9.1-9.6, 11.2-11.4, 14.3-14.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 66, 68| 5.5. καὶ γινώσκετε, ἀδελφοί, ὅτι ἡ ἐπιδημία ἡ ἐν τῷ κόσμῳ τούτῳ τῆς σαρκὸς ταύτης μικρά ἐστιν καὶ ὀλιγοχρόνιος, ἡ δὲ ἐπαγγελία τοῦ Χριστοῦ μεγάλη καὶ θαυμαστή ἐστιν, καὶ ἀνάπαυσις τῆς μελλούσης βασιλείας καὶ ζωῆς αἰωνίου. 6.9. εἰ δὲ καὶ οἱ τοιοῦτοι δίκαιοι οὐ δύνανται ταῖς ἑαυτῶν δικαιοσύναις ῥύσασθαι τὰ τέκνα αὐτῶν, ἡμεῖς, ἐὰν μὴ τηρήσωμεν τὸ βάπτισμα ἁγνὸν καὶ ἀμίαντον, Cf. Mt. 22. 11 ff. ποίᾳ πεποιθήσει εἰσελευσόμεθα εἰς τὸ βασίλειον τοῦ θεοῦ; ἣ τίς ἡμῶν παράκλητος ἔσται, ἐὰν μὴ εὑρεθῶμεν ἔργα ἔχοντες ὅσια καὶ δίκαια; 8.4. ὥστε, ἀδελφοί, ποιήσαντες τὸ θέλημα τοῦ πατρὸς καὶ τὴν σάρκα ἁγνὴν τηρήσαντες καὶ τὰς ἐντολὰς τοῦ κυρίου φυλάξαντες ληψόμεθα ζωὴν αἰώνιον. 9.1. Καὶ μὴ λεγέτω τις ὑμῶν, ὅτι αὕτη ἡ σὰρξ οὐ κρίνεται οὐδὲ ἀνίσταται. 9.2. γνῶτε: ἐν τίνι ἐσώθητε, ἐν τίνι ἀνεβλέψατε, εἰ μὴ ἐν τῇ σαρκὶ ταύτῃ ὄντες; 9.3. δεῖ οὖν ἡμᾶς ὡς ναὸν θεοῦ φυλάσσειν τὴν σάρκα: 9.4. ὃν τρόπον γὰρ ἐν τῇ σαρκὶ ἐκλήθητε, καὶ ἐν τῇ σαρκὶ ἐλεύσεσθε. 9.5. εἰ Χριστός, ὁ κύριος ὁ σώσας ἡμᾶς, ὢν μὲν τὸ πρῶτον πνεῦμα, ἐγένετο σὰρξ καὶ οὕτως ἡμᾶς ἐκάλεσεν: οὕτως καὶ ἡμεῖς ἐν ταύτῃ τῇ σαρκὶ ἀποληψόμεθα τὸν μισθόν. 9.6. ἀγαπῶμεν οὖν ἀλλήλους, ὅπως ἔλθωμεν πάντες εἰς τὴν βασιλείαν τοῦ θεοῦ. 11.2. λέγει γὰρ cf, 1 Clement 23, 8. 4 καὶ ὁ προφητικὸς λόγος: Ταλαίπωροί εἰσιν οἱ δίψυχοι, οἱ διστάζοντες τῇ καρδίᾳ, οἱ λέγοντες: Ταῦτα πάλαι pa/lai CS, pa/nta *a. ἠκούσαμεν καὶ ἐπὶ τῶν πατέρων ἡμῶν, ἡμεῖς δὲ ἡμέραν ἐξ ἡμέρας προσδεχόμενοι οὐδὲν τούτων ἑωράκαμεν. 11.3. ἀνόητοι, συμβάλετε ἑαυτοὺς ξύλῳ: λάβετε ἄμπελον: πρῶτον μὲν φυλλοροεῖ, εἶτα βλαστὸς γίνεται, μετὰ ταῦτα ὄμφαξ, εἶτα σταφυλὴ παρεστηκυῖα. 11.4. οὕτως καὶ ὁ λαός μου ἀκαταστασίας καὶ θλίψεις ἔσχεν: ἔπειτα ἀπολήψεται τὰ ἀγαθά. 14.3. ἡ ἐκκλησία δὲ πνευματικὴ οὖσα ἐφανερώθη ἐν τῇ σαρκὶ Χριστοῦ, δηλοῦσα ἡμῖν, ὅτι ἐάν τις ἡμῶν τηρήσῃ αὐτὴν ἐν τῇ σαρκὶ καὶ μὴ φθείρῃ, ἀπολήψεται αὐτὴν ἐν τῷ πνεύματι τῷ ἁγίῳ: ἡ γὰρ σὰρξ αὕτη ἀντίτυπός ἐστιν τοῦ πνεύματος: οὐδεὶς οὖν τὸ ἀντίτυπον φθείρας τὸ αὐθεντικὸν μεταλήψεται. ἄρα οὖν τοῦτο λέγει, ἀδελφοί: τηρήσατε τὴν σάρκα, ἵνα τοῦ πνεύματος μεταλάβητε. 14.4. εἰ δὲ λέγομεν εἶναι τὴν σάρκα τὴν ἐκκλησίαν καὶ τὸ πνεῦμα Χριστόν. ἄρα οὖν ὁ ὑβρίσας τὴν σάρκα ὕβρισεν τὴν ἐκκλησίαν. ὁ τοιοῦτος οὖν οὐ μεταλήψεται τοῦ πνεύματος, ὅ ἐστιν ὁ Χριστός. 14.5. τοσαύτην δύναται ἡ σὰρξ αὕτη μεταλαβεῖν ζωὴν καὶ ἀφθαρσίαν κολληθέντος αὐτῇ τοῦ πνεύματος τοῦ ἁγίου, οὔτε ἐξειπεῖν τις I Cor. 2, 9 δύναται οὔτε λαλῆσαι ἃ ἡτοίμασεν ὁ κύριος τοῖς ἐκλεκτοῖς αὐτοῦ. | |
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| 173. Tacitus, Annals, 273 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ptolemy (valentinian, teacher of justin, apol. Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 396 |
174. Quintilian, Institutio Oratoria, 2.15.38 (1st cent. CE - 1st cent. CE) Tagged with subjects: •valentinians Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 135 | 2.15.38. What I say will not necessarily be my own invention, but it will be what I believe to be the right view, as for instance that oratory is the science of speaking well. For when the most satisfactory definition has been found, he who seeks another, is merely looking for a worse one. This much being admitted we are now in a position to see clearly what is the end, the highest aim, the ultimate goal of rhetoric, that ÏÎÎ»Î¿Ï in fact which every art must possess. For if rhetoric is the science of speaking well, its end and highest aim is to speak well. |
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| 175. Seneca The Younger, De Consolatione Ad Helviam, 10.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 160 |
| 176. Seneca The Younger, On Anger, 2.2.1-2.2.2, 2.4.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •valentinian/valentinians Found in books: Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 94 |
| 177. Seneca The Younger, Letters, 75.8, 94.13-94.14, 94.43 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 160; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 177, 210 |
178. Clement of Rome, 1 Clement, a b c d\n0 23.5 23.5 23 5 \n1 20.11 20.11 20 11 \n2 7.4 7.4 7 4 \n3 42.1 42.1 42 1 \n4 24.1 24.1 24 1 \n5 23.3 23.3 23 3 \n6 20.12 20.12 20 12 \n7 42.4 42.4 42 4 \n8 42.3 42.3 42 3 \n9 42.2 42.2 42 2 \n10 61.2 61.2 61 2 \n11 35.4.12-36.1 35.4.12 35 4 \n12 50.3 50.3 50 3 \n13 40.4 40.4 40 4 \n14 40.2 40.2 40 2 \n15 40.3 40.3 40 3 \n16 36.2 36.2 36 2 \n17 5.4 5.4 5 4 \n18 5.5 5.5 5 5 \n19 47.1 47.1 47 1 \n20 5.7 5.7 5 7 \n21 35.1 35.1 35 1 \n22 24.2-25.5 24.2 24 2 \n23 5; 5; 5; None\n24 60 60 60 None\n25 36.3 36.3 36 3 \n26 5.6 5.6 5 6 \n27 36.4 36.4 36 4 \n28 46.5 46.5 46 5 \n29 59.4 59.4 59 4 \n30 46.6 46.6 46 6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 68| 23.5. ἐπ̓ ἀληθείας ταχὺ καὶ ἐξαίφνης τελειωθήσεται τὸ βούλημα αὐτοῦ, συνεπιμαρτυρούσης Isaiah 13, 22 (LXX) Malach. 3,1 καὶ τῆς γραφῆς, ὅτι ταχὺ ἥξει καὶ οὐ χρονιεῖ, καὶ ἐξαίφνης ἥξει ὁ κύριος εἰς τὸν ναὸν αὐτοῦ, καὶ ὁ ἅγιος, ὃν ὑμεῖς προσδοκᾶτε. | |
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| 179. Suetonius, Galba, 21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •emperors, valentinian Found in books: Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 105 |
180. Tosefta, Eruvin, 4.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •valentinian i Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 406| 4.7. "כמה יהיו [קרובות] לעיר ויהיו מתעברין עמה שבעים ושירים על שבעים ושירים שהן מאה וארבעים וא' ושליש ר' יהודה אומר [חוץ לשבעים ושירים היה שם] דבר מועט [לא] נתנו חכמים שיעור כמה הן שבעים [ושירים] בית סאתים כחצר המשכן.", | |
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| 181. Suetonius, Claudius, 254 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •valentinians Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 62 |
| 182. Anon., Marytrdom of Polycarp, 9, 14 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 32 |
| 183. Nag Hammadi, The Apocryphon of John, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 275 |
| 184. Clement of Alexandria, Excerpts From Theodotus, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 220; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 191; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 203 |
| 185. Clement of Alexandria, Extracts From The Prophets, 25.1, 32.2, 60.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 128, 343; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 164, 270 |
| 186. Alcinous, Handbook of Platonism, 10.4, 164.15-164.16 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •valentinians •valentinian exegese of paul, gnostics Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 111; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 279 |
| 187. Celsus Platonic Philosopher, Alethes Logos, 3.59 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •valentinians Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 132 |
| 188. Gellius, Attic Nights, 2.26, 19.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •emperors, valentinian •valentinian/valentinians Found in books: Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 105; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 94 |
| 189. Galen, On The Use of Parts, 11.14 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians Found in books: Osborne (2001), Irenaeus of Lyons, 72 |
| 190. Galen, On The Doctrines of Hippocrates And Plato, 6.6.32, 8.4.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians Found in books: Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 179 |
191. Cassius Dio, Roman History, 6.1-6.4, 8.29, 54.3.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians •ptolemy (valentinian, teacher of justin, apol. Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 328; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 176, 179 | 54.3.7. at any rate, when Caepio's father freed one of the two slaves who had accompanied his son in his flight because this slave had wished to defend his young master when he met with death, but in the case of the second slave, who had deserted his son, led him through the midst of the Forum with an inscription making known the reason why he was to be put to death, and afterwards crucified him, the emperor was not vexed. |
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| 192. Galen, On Anatomical Procedures, 3.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians, patristic appropriation of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 343 |
| 193. Galen, On The Art of Medicine, 321.3, 355.6-355.7, 358.7-358.8 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians/valentinianism Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 228 |
| 194. Galen, Against Lycus, 7.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians Found in books: Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 179 |
| 195. Anon., Qohelet Rabba, 8.10 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •valentinian i Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 238 |
| 196. Fronto, Letters, 56 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •valentinian i Found in books: Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 282 |
| 197. Clement of Alexandria, Christ The Educator, 1.3.3, 1.5.21-1.5.22, 1.6, 1.6.25-1.6.32, 1.6.35, 1.12-1.18, 1.12.1-1.12.2, 1.17.1, 1.37.3, 1.52.2, 3.53-3.54, 3.98.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 329 |
| 198. Clement of Alexandria, Exhortation To The Greeks, 1.6.3, 1.6.5, 1.7, 1.7.3, 7.74.5, 9.84.6, 9.88.2, 10.98.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians/valentinianism •valentinians Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 127; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 270, 281, 343 |
| 199. Galen, On Temperaments, 2.18, 7.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinian i •valentinian ii Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 160 |
| 200. Melito of Sardis, Fragments, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 176 |
| 201. Anon., Sifre Deuteronomy, 306 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •valentinians Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 33 |
| 202. Anon., Acts of Pilate, 19, 26 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 114 |
| 203. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 121 |
| 204. Hippolytus, Apostolic Tradition, 21.10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians, valentinianism •valentinianism, valentinian Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 57; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 227 |
205. Hippolytus, Refutation of All Heresies, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 279 | 6.7. For, he says, he is in the habit of considering that all these portions of the fire, both visible and invisible, are possessed of perception and a share of intelligence. The world, therefore, that which is generated, was produced from the unbegotten fire. It began, however, to exist, he says, according to the following manner. He who was begotten from the principle of that fire took six roots, and those primary ones, of the originating principle of generation. And, he says that the roots were made from the fire in pairs, which roots he terms Mind and Intelligence, Voice and Name, Ratiocination and Reflection. And that in these six roots resides simultaneously the entire indefinite power potentially, (however) not actually. And this indefinite power, he says, is he who stood, stands, and will stand. Wherefore, whenever he may be made into an image, inasmuch as he exists in the six powers, he will exist (there) substantially, potentially, quantitively, (and) completely. (And he will be a power) one and the same with the unbegotten and indefinite power, and not labouring under any greater deficiency than that unbegotten and unalterable (and) indefinite power. If, however, he may continue only potentially in the six powers, and has not been formed into an image, he vanishes, he says, and is destroyed in such a way as the grammatical or geometrical capacity in man's soul. For when the capacity takes unto itself an art, a light of existent things is produced; but when (the capacity) does not take unto itself (an art), unskilfulness and ignorance are the results; and just as when (the power) was non-existent, it perishes along with the expiring man. |
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| 206. Hippolytus, Commentary On The Song of Songs, 256 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 14 |
| 207. Hippolytus, Against Noetus, 5.2, 5.6.4, 5.7.20-5.7.21, 5.8.2, 5.8.30, 5.11.1, 5.12-5.18, 5.12.7, 5.16.7-5.16.13, 5.16.16, 5.17.1-5.17.2, 5.17.7-5.17.10, 5.26.1, 5.28.1, 6.29-6.36, 8.20.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinus, valentinians •life, valentinian syzygos •logos, valentinian Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 49, 59, 73, 77, 79, 89, 92, 199, 293 |
| 208. Hippolytus, Commentary On The Prophet Daniel, 4.115 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 187 |
| 209. Irenaeus, Refutation of All Heresies, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 250; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 160, 199; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 460; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 279 |
| 210. Irenaeus, Demonstration of The Apostolic Teaching, 1, 11-12, 15-18, 3, 43-50, 6-7, 53 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Osborne (2001), Irenaeus of Lyons, 112 |
| 211. Clemens Alexandrinus, Adumbrationes, 1.1.20, 1.2.13, 1.3.15, 1.4.10-1.4.11, 2.6, 2.9, 3.1.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •valentinians/valentinianism •valentinian exegese of paul, gnostics Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 34, 270, 296, 308, 310 |
| 212. Sextus Empiricus, Against The Logicians, 1.228-1.231 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •valentinian/valentinians Found in books: Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 51 |
| 213. Hermas, Similitudes, 5.1.4, 9.14.5, 9.16.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 296; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 83 |
| 214. Hermas, Mandates, 1.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •valentinians Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 206 |
215. Justin, First Apology, 1.26, 1.28.3, 1.43.8, 7.3, 11.1, 13.60-13.61, 14.2, 26.1-26.6, 58.1-58.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 34, 55, 57, 79, 80, 208; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 297; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 325; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 178; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 181, 187, 206 | 60. And the physiological discussion concerning the Son of God in the Tim us of Plato, where he says, He placed him crosswise in the universe, he borrowed in like manner from Moses; for in the writings of Moses it is related how at that time, when the Israelites went out of Egypt and were in the wilderness, they fell in with poisonous beasts, both vipers and asps, and every kind of serpent, which slew the people; and that Moses, by the inspiration and influence of God, took brass, and made it into the figure of a cross, and set it in the holy tabernacle, and said to the people, If you look to this figure, and believe, you shall be saved thereby. Numbers 21:8 And when this was done, it is recorded that the serpents died, and it is handed down that the people thus escaped death. Which things Plato reading, and not accurately understanding, and not apprehending that it was the figure of the cross, but taking it to be a placing crosswise, he said that the power next to the first God was placed crosswise in the universe. And as to his speaking of a third, he did this because he read, as we said above, that which was spoken by Moses, that the Spirit of God moved over the waters. For he gives the second place to the Logos which is with God, who he said was placed crosswise in the universe; and the third place to the Spirit who was said to be borne upon the water, saying, And the third around the third. And hear how the Spirit of prophecy signified through Moses that there should be a conflagration. He spoke thus: Everlasting fire shall descend, and shall devour to the pit beneath. Deuteronomy 32:22 It is not, then, that we hold the same opinions as others, but that all speak in imitation of ours. Among us these things can be heard and learned from persons who do not even know the forms of the letters, who are uneducated and barbarous in speech, though wise and believing in mind; some, indeed, even maimed and deprived of eyesight; so that you may understand that these things are not the effect of human wisdom, but are uttered by the power of God. |
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216. Justin, Second Apology, 2.9-2.16, 7.5-7.6, 13.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 55, 209; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 312, 352, 390; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 123, 191 | 2. A certain woman lived with an intemperate husband; she herself, too, having formerly been intemperate. But when she came to the knowledge of the teachings of Christ she became sober-minded, and endeavoured to persuade her husband likewise to be temperate, citing the teaching of Christ, and assuring him that there shall be punishment in eternal fire inflicted upon those who do not live temperately and conformably to right reason. But he, continuing in the same excesses, alienated his wife from him by his actions. For she, considering it wicked to live any longer as a wife with a husband who sought in every way means of indulging in pleasure contrary to the law of nature, and in violation of what is right, wished to be divorced from him. And when she was overpersuaded by her friends, who advised her still to continue with him, in the idea that some time or other her husband might give hope of amendment, she did violence to her own feeling and remained with him. But when her husband had gone into Alexandria, and was reported to be conducting himself worse than ever, she - that she might not, by continuing in matrimonial connection with him, and by sharing his table and his bed, become a partaker also in his wickednesses and impieties - gave him what you call a bill of divorce, and was separated from him. But this noble husband of hers - while he ought to have been rejoicing that those actions which formerly she unhesitatingly committed with the servants and hirelings, when she delighted in drunkenness and every vice, she had now given up, and desired that he too should give up the same - when she had gone from him without his desire, brought an accusation against her, affirming that she was a Christian. And she presented a paper to you, the Emperor, a very bold apostrophe, like that of Huss to the Emperor Sigismund, which crimsoned his forehead with a blush of shame.]}-- requesting that first she be permitted to arrange her affairs, and afterwards to make her defense against the accusation, when her affairs were set in order. And this you granted. And her quondam husband, since he was now no longer able to prosecute her, directed his assaults against a man, Ptolem us, whom Urbicus punished, and who had been her teacher in the Christian doctrines. And this he did in the following way. He persuaded a centurion - who had cast Ptolem us into prison, and who was friendly to himself - to take Ptolem us and interrogate him on this sole point: whether he were a Christian? And Ptolem us, being a lover of truth, and not of a deceitful or false disposition, when he confessed himself to be a Christian, was bound by the centurion, and for a long time punished in the prison And, at last, when the man came to Urbicus, he was asked this one question only: whether he was a Christian? And again, being conscious of his duty, and the nobility of it through the teaching of Christ, he confessed his discipleship in the divine virtue. For he who denies anything either denies it because he condemns the thing itself, or he shrinks from confession because he is conscious of his own unworthiness or alienation from it, neither of which cases is that of the true Christian. And when Urbicus ordered him to be led away to punishment, one Lucius, who was also himself a Christian, seeing the unreasonable judgment that had thus been given, said to Urbicus: What is the ground of this judgment? Why have you punished this man, not as an adulterer, nor fornicator, nor murderer, nor thief, nor robber, nor convicted of any crime at all, but who has only confessed that he is called by the name of Christian? This judgment of yours, O Urbicus, does not become the Emperor Pius, nor the philosopher, the son of C sar, nor the sacred senate. And he said nothing else in answer to Lucius than this: You also seem to me to be such an one. And when Lucius answered, Most certainly I am, he again ordered him also to be led away. And he professed his thanks, knowing that he was delivered from such wicked rulers, and was going to the Father and King of the heavens. And still a third having come forward, was condemned to be punished. |
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| 217. Justin, Dialogue With Trypho, 1.3, 1.4, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 4.1, 5.6, 8.1, 8.2, 11.1, 11.2, 23.2, 27.4, 35, 35.3, 35.4, 35.5, 35.6, 36.2, 38.2, 39.5, 48.2, 49.6, 51.1, 51.2, 51.3, 52.1, 52.3, 56, 56.4, 57, 58, 58.1, 58.2, 59, 59.1, 60, 61, 61.1, 61.2, 62, 62.3, 62.4, 63.2, 63.5, 68.6, 70.4, 73, 77.4, 78.10, 80.2, 80.3, 80.4, 80.5, 82.1, 89.2, 90.1, 99.2, 100.1, 100.4, 100.5, 100.6, 103.3, 103.4, 103.8, 106, 107, 108, 108.2, 111, 112, 113.3, 116, 120.6, 126, 126.2, 127, 128, 128.2-129.2, 128.2, 128.3, 128.4, 129, 139.4, 140.2, 141, 388, 1206 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 297 |
| 218. Numenius of Apamea, Fragments, 52 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •valentinians, valentinianism Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 390 |
| 219. Anon., Acts of Andrew, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 200 |
220. Anon., Acts of John, 28.5-28.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 331; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 333 | 102. When he had spoken unto me these things, and others which I know not how to say as he would have me, he was taken up, no one of the multitudes having beheld him. And when I went down I laughed them all to scorn, inasmuch as he had told me the things which they have said concerning him; holding fast this one thing in myself, that the Lord contrived all things symbolically and by a dispensation toward men, for their conversion and salvation. |
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| 221. Marcus Aurelius Emperor of Rome, Meditations, 7.9.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •valentinians Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 211 |
| 222. Melito of Sardis, Fragments, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 176 |
| 223. Athenagoras, The Resurrection of The Dead, 19, 25, 18 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 18 |
| 224. Numenius of Apamea, Fragments, 52 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •valentinians, valentinianism Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 390 |
| 225. Athenagoras, Apology Or Embassy For The Christians, 4.2, 5.2, 6.1-6.5, 7.1, 8.1, 8.5, 10.2, 10.4, 12.2, 18.2, 24.1-24.2, 25.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 115; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 205, 207 |
| 226. Tertullian, On The Soul, 6.7, 21.1, 21.4, 21.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 140; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 52; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 211; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 34 |
| 227. Anon., The Acts of John, 28.5-28.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 331 |
228. Tertullian, On Baptism, 1, 6.1, 6.2, 6.3, 12.3, 13.2, 15, 15.1-16.1, 16.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 468; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 181 | 15. I know not whether any further point is mooted to bring baptism into controversy. Permit me to call to mind what I have omitted above, lest I seem to break off the train of impending thoughts in the middle. There is to us one, and but one, baptism; as well according to the Lord's gospel as according to the apostle's letters, inasmuch as he says, One God, and one baptism, and one church in the heavens. But it must be admitted that the question, What rules are to be observed with regard to heretics? is worthy of being treated. For it is to us that that assertion refers. Heretics, however, have no fellowship in our discipline, whom the mere fact of their excommunication testifies to be outsiders. I am not bound to recognize in them a thing which is enjoined on me, because they and we have not the same God, nor one - that is, the same- Christ. And therefore their baptism is not one with ours either, because it is not the same; a baptism which, since they have it not duly, doubtless they have not at all; nor is that capable of being counted which is not had. Ecclesiastes 1:15 Thus they cannot receive it either, because they have it not. But this point has already received a fuller discussion from us in Greek. We enter, then, the font once: once are sins washed away, because they ought never to be repeated. But the Jewish Israel bathes daily, because he is daily being defiled: and, for fear that defilement should be practised among us also, therefore was the definition touching the one bathing made. Happy water, which once washes away; which does not mock sinners (with vain hopes); which does not, by being infected with the repetition of impurities, again defile them whom it has washed! |
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| 229. Tertullian, On The Flesh of Christ, 2.4, 17.1, 20.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 514; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 78 |
| 230. Palestinian Talmud, Bikkurim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 231. Tertullian, Prescription Against Heretics, 7.2, 24.5-24.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 140; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 388; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 469; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 43 |
232. Anon., Acts of Thomas, 108.40-108.41 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 471; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 129 | 12. Remember, my children, what my brother spake unto you and what he delivered before you: and know this, that if ye abstain from this foul intercourse, ye become holy temples, pure, being quit of impulses and pains, seen and unseen, and ye will acquire no cares of life or of children, whose end is destruction: and if indeed ye get many children, for their sakes ye become grasping and covetous, stripping orphans and overreaching widows, and by so doing subject yourselves to grievous punishments. For the more part of children become useless oppressed of devils, some openly and some invisibly, for they become either lunatic or half withered or blind or deaf or dumb or paralytic or foolish; and if they be sound, again they will be vain, doing useless or abominable acts, for they will be caught either in adultery or murder or theft or fornication, and by all these will ye be afflicted. But if ye be persuaded and keep your souls chaste before God, there will come unto you living children whom these blemishes touch not, and ye shall be without care, leading a tranquil life without grief or anxiety, looking to receive that incorruptible and true marriage, and ye shall be therein groomsmen entering into that bride-chamber which is full of immortality and light. |
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| 233. Tertullian, On Modesty, 7.1-7.4, 12.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians, valentinianism •valentinians Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 133; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 228 |
| 234. Tertullian, On The Resurrection of The Flesh, 2.2, 3.5, 19.6, 22.11, 24.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 164, 167; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 22 |
| 235. Tertullian, Antidote For The Scorpion'S Sting, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 246, 247 |
236. Tertullian, On The Games, 30.2-30.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •gnosticism, valentinian gnosticism, violence and vengeance in •valentinians/valentinianism/valentinus Found in books: Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 346; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 247 | 30. But what a spectacle is that fast-approaching advent of our Lord, now owned by all, now highly exalted, now a triumphant One! What that exultation of the angelic hosts! What the glory of the rising saints! What the kingdom of the just thereafter! What the city New Jerusalem! Yes, and there are other sights: that last day of judgment, with its everlasting issues; that day unlooked for by the nations, the theme of their derision, when the world hoary with age, and all its many products, shall be consumed in one great flame! How vast a spectacle then bursts upon the eye! What there excites my admiration? What my derision? Which sight gives me joy? Which rouses me to exultation? - as I see so many illustrious monarchs, whose reception into the heavens was publicly announced, groaning now in the lowest darkness with great Jove himself, and those, too, who bore witness of their exultation; governors of provinces, too, who persecuted the Christian name, in fires more fierce than those with which in the days of their pride they raged against the followers of Christ. What world's wise men besides, the very philosophers, in fact, who taught their followers that God had no concern in ought that is sublunary, and were wont to assure them that either they had no souls, or that they would never return to the bodies which at death they had left, now covered with shame before the poor deluded ones, as one fire consumes them! Poets also, trembling not before the judgment-seat of Rhadamanthus or Minos, but of the unexpected Christ! I shall have a better opportunity then of hearing the tragedians, louder-voiced in their own calamity; of viewing the play-actors, much more dissolute in the dissolving flame; of looking upon the charioteer, all glowing in his chariot of fire; of beholding the wrestlers, not in their gymnasia, but tossing in the fiery billows; unless even then I shall not care to attend to such ministers of sin, in my eager wish rather to fix a gaze insatiable on those whose fury vented itself against the Lord. This, I shall say, this is that carpenter's or hireling's son, that Sabbath-breaker, that Samaritan and devil-possessed! This is He whom you purchased from Judas! This is He whom you struck with reed and fist, whom you contemptuously spat upon, to whom you gave gall and vinegar to drink! This is He whom His disciples secretly stole away, that it might be said He had risen again, or the gardener abstracted, that his lettuces might come to no harm from the crowds of visitants! What qu stor or priest in his munificence will bestow on you the favour of seeing and exulting in such things as these? And yet even now we in a measure have them by faith in the picturings of imagination. But what are the things which eye has not seen, ear has not heard, and which have not so much as dimly dawned upon the human heart? Whatever they are, they are nobler, I believe, than circus, and both theatres, and every race-course. |
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237. Theophilus, To Autolycus, 2.15, 2.22, 2.25 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinus, valentinians •valentinians •two ways (tradition), valentinian texts Found in books: Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 114; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 115; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 178 | 2.15. On the fourth day the luminaries were made; because God, who possesses foreknowledge, knew the follies of the vain philosophers, that they were going to say, that the things which grow on the earth are produced from the heavenly bodies, so as to exclude God. In order, therefore, that the truth might be obvious, the plants and seeds were produced prior to the heavenly bodies, for what is posterior cannot produce that which is prior. And these contain the pattern and type of a great mystery. For the sun is a type of God, and the moon of man. And as the sun far surpasses the moon in power and glory, so far does God surpass man. And as the sun remains ever full, never becoming less, so does God always abide perfect, being full of all power, and understanding, and wisdom, and immortality, and all good. But the moon wanes monthly, and in a manner dies, being a type of man; then it is born again, and is crescent, for a pattern of the future resurrection. In like manner also the three days which were before the luminaries, are types of the Trinity, of God, and His Word, and His wisdom. And the fourth is the type of man, who needs light, that so there may be God, the Word, wisdom, man. Wherefore also on the fourth day the lights were made. The disposition of the stars, too, contains a type of the arrangement and order of the righteous and pious, and of those who keep the law and commandments of God. For the brilliant and bright stars are an imitation of the prophets, and therefore they remain fixed, not declining, nor passing from place to place. And those which hold the second place in brightness, are types of the people of the righteous. And those, again, which change their position, and flee from place to place, which also are called planets, they too are a type of the men who have wandered from God, abandoning His law and commandments. 2.22. You will say, then, to me: You said that God ought not to be contained in a place, and how do you now say that He walked in Paradise? Hear what I say. The God and Father, indeed, of all cannot be contained, and is not found in a place, for there is no place of His rest; but His Word, through whom He made all things, being His power and His wisdom, assuming the person of the Father and Lord of all, went to the garden in the person of God, and conversed with Adam. For the divine writing itself teaches us that Adam said that he had heard the voice. But what else is this voice but the Word of God, who is also His Son? Not as the poets and writers of myths talk of the sons of gods begotten from intercourse [with women], but as truth expounds, the Word, that always exists, residing within the heart of God. For before anything came into being He had Him as a counsellor, being His own mind and thought. But when God wished to make all that He determined on, He begot this Word, uttered, the first-born of all creation, not Himself being emptied of the Word [Reason], but having begotten Reason, and always conversing with His Reason. And hence the holy writings teach us, and all the spirit-bearing [inspired] men, one of whom, John, says, In the beginning was the Word, and the Word was with God, John 1:1 showing that at first God was alone, and the Word in Him. Then he says, The Word was God; all things came into existence through Him; and apart from Him not one thing came into existence. The Word, then, being God, and being naturally produced from God, whenever the Father of the universe wills, He sends Him to any place; and He, coming, is both heard and seen, being sent by Him, and is found in a place. 2.25. The tree of knowledge itself was good, and its fruit was good. For it was not the tree, as some think, but the disobedience, which had death in it. For there was nothing else in the fruit than only knowledge; but knowledge is good when one uses it discreetly. But Adam, being yet an infant in age, was on this account as yet unable to receive knowledge worthily. For now, also, when a child is born it is not at once able to eat bread, but is nourished first with milk, and then, with the increment of years, it advances to solid food. Thus, too, would it have been with Adam; for not as one who grudged him, as some suppose, did God command him not to eat of knowledge. But He wished also to make proof of him, whether he was submissive to His commandment. And at the same time He wished man, infant as he was, to remain for some time longer simple and sincere. For this is holy, not only with God, but also with men, that in simplicity and guilelessness subjection be yielded to parents. But if it is right that children be subject to parents, how much more to the God and Father of all things? Besides, it is unseemly that children in infancy be wise beyond their years; for as in stature one increases in an orderly progress, so also in wisdom. But as when a law has commanded abstinence from anything, and some one has not obeyed, it is obviously not the law which causes punishment, but the disobedience and transgression;- for a father sometimes enjoins on his own child abstinence from certain things, and when he does not obey the paternal order, he is flogged and punished on account of the disobedience; and in this case the actions themselves are not the [cause of] stripes, but the disobedience procures punishment for him who disobeys - so also for the first man, disobedience procured his expulsion from Paradise. Not, therefore, as if there were any evil in the tree of knowledge; but from his disobedience did man draw, as from a fountain, labour, pain, grief, and at last fall a prey to death. |
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| 238. Vettius Valens, Anthologies, 5.9 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •valentinians Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 114 |
| 239. Anon., Targum Pseudo-Jonathan, None (2nd cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 238 |
| 240. Anon., Targum Neofiti, 25.27, 44.3, 44.4, 44.5, 44.6, 44.7, 44.14, 44.15, 44.16, 44.17, 44.21, 44.22, 44.23, 44.24, 44.25, 44.26, 44.33, 44.34, 44.35, 44.36, 45.6, 45.7, 45.8, 45.9, 45.10, 45.11, 45.14, 45.15, 45.16, 45.17, 45.18, 45.19, 45.20, 45.21, 45.23, 45.24, 45.25, 45.26, 45.27, 45.28, 45.29, 45.30, 45.31, 45.32, 45.33, 45.34, 45.35, 45.36, 45.37, 45.38, 45.39, 45.40, 46.16, 46.17, 46.25, 46.26, 46.27, 46.28, 46.29, 46.35, 46.36, 46.37, 46.38, 47.1, 47.2, 47.3, 47.4, 47.5, 47.6, 47.7, 47.8, 47.30, 47.31, 47.32, 47.33, 47.34, 47.35, 47.36, 47.37, 48.3, 48.4, 48.5, 48.6, 48.7, 48.21, 48.22, 48.23, 48.24, 48.25, 48.31, 48.32, 48.33, 48.34, 48.35, 48.36, 48.37, 48.38, 48.39-49.5, 49.9, 49.10, 49.11, 49.12, 49.13, 49.14, 49.15, 49.16, 49.30, 49.31, 49.32, 49.33, 49.34, 49.35, 49.36 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 406 |
241. Tertullian, Apology, 2.6, 22.4, 23.1, 50.2, 50.15-50.16 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 115; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 181; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 246, 247| 2.6. prohibentes. 22.4. et tenuitas sua. Multum spiritalibus viribus licet, ut invisibiles et insensibiles in effectu potius quam in actu suo appareant, si poma, si fruges nescio quod aurae latens vitium in flore praecipitat, in germine exanimat,in pubertate convulnerat, ac si caeca ratione temptatus aer pestilentes haustus suos offundit. 23.1. operari quod alienae praestat negotiationi! Aut si eadem et angeli et daemones operantur quae et dei vestri, ubi est ergo praecellentia divinitatis, quam utique superiorem omni potestate credendum est? Non ergo dignius praesumetur ipsos esse qui se deos faciant, cum eadem edant quae faciant deos credi, quam pares angelis et daemonibus deos esse? 50.2. 50.15. expediat? Omnia enim huic operi delicta dotur. Inde est, quod ibidem sententiis vestris gratias agimus. Ut est aemulatio divinae rei et humanae, cum damnamur a vobis, a deo absolvimur. 50.16. | |
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| 242. Tertullian, Against The Valentinians, 1.1-1.4, 1.16-1.18, 4.1-4.3, 10.3, 11.2, 17.2, 18.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 217; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 136 |
| 243. Tertullian, On Flight In Persecution, 1-5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 5 |
| 244. Palestinian Talmud, Megillah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
245. Tertullian, Against Praxeas, 2.4, 3.1, 8.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 206; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 211 | 16. But you must not suppose that only the works which relate to the (creation of the) world were made by the Son, but also whatsoever since that time has been done by God. For the Father who loves the Son, and has given all things into His hand, loves Him indeed from the beginning, and from the very first has handed all things over to Him. Whence it is written, From the beginning the Word was with God, and the Word was God; John 1:1 to whom is given by the Father all power in heaven and on earth. Matthew 28:18 The Father judges no man, but has committed all judgment to the Son John 5:22 - from the very beginning even. For when He speaks of all power and all judgment, and says that all things were made by Him, and all things have been delivered into His hand, He allows no exception (in respect) of time, because they would not be all things unless they were the things of all time. It is the Son, therefore, who has been from the beginning administering judgment, throwing down the haughty tower, and dividing the tongues, punishing the whole world by the violence of waters, raining upon Sodom and Gomorrha fire and brimstone, as the Lord from the Lord . For He it was who at all times came down to hold converse with men, from Adam on to the patriarchs and the prophets, in vision, in dream, in mirror, in dark saying; ever from the beginning laying the foundation of the course of His dispensations, which He meant to follow out to the very last. Thus was He ever learning even as God to converse with men upon earth, being no other than the Word which was to be made flesh. But He was thus learning (or rehearsing), in order to level for us the way of faith, that we might the more readily believe that the Son of God had come down into the world, if we knew that in times past also something similar had been done. For as it was on our account and for our learning that these events are described in the Scriptures, so for our sakes also were they done - (even ours, I say), upon whom the ends of the world have come. 1 Corinthians 10:11 In this way it was that even then He knew full well what human feelings and affections were, intending as He always did to take upon Him man's actual component substances, body and soul, making inquiry of Adam (as if He were ignorant), Where are you, Adam? Genesis 3:9 - repenting that He had made man, as if He had lacked foresight; Genesis 6:6 tempting Abraham, as if ignorant of what was in man; offended with persons, and then reconciled to them; and whatever other (weaknesses and imperfections) the heretics lay hold of (in their assumptions) as unworthy of God, in order to discredit the Creator, not considering that these circumstances are suitable enough for the Son, who was one day to experience even human sufferings - hunger and thirst, and tears, and actual birth and real death, and in respect of such a dispensation made by the Father a little less than the angels. But the heretics, you may be sure, will not allow that those things are suitable even to the Son of God, which you are imputing to the very Father Himself, when you pretend that He made Himself less (than the angels) on our account; whereas the Scripture informs us that He who was made less was so affected by another, and not Himself by Himself. What, again, if He was One who was crowned with glory and honour, and He Another by whom He was so crowned, - the Son, in fact, by the Father? Moreover, how comes it to pass, that the Almighty Invisible God, whom no man has seen nor can see; He who dwells in light unapproachable; 1 Timothy 6:16 He who dwells not in temples made with hands; Acts 17:24 from before whose sight the earth trembles, and the mountains melt like wax; who holds the whole world in His hand like a nest; Isaiah 10:14 whose throne is heaven, and earth His footstool; Isaiah 66:1 in whom is every place, but Himself is in no place; who is the utmost bound of the universe - how happens it, I say, that He (who, though) the Most High, should yet have walked in paradise towards the cool of the evening, in quest of Adam; and should have shut up the ark after Noah had entered it; and at Abraham's tent should have refreshed Himself under an oak; and have called to Moses out of the burning bush; and have appeared as the fourth in the furnace of the Babylonian monarch (although He is there called the Son of man) - unless all these events had happened as an image, as a mirror, as an enigma (of the future incarnation)? Surely even these things could not have been believed even of the Son of God, unless they had been given us in the Scriptures; possibly also they could not have been believed of the Father, even if they had been given in the Scriptures, since these men bring Him down into Mary's womb, and set Him before Pilate's judgment-seat, and bury Him in the sepulchre of Joseph. Hence, therefore, their error becomes manifest; for, being ignorant that the entire order of the divine administration has from the very first had its course through the agency of the Son, they believe that the Father Himself was actually seen, and held converse with men, and worked, and was thirsty, and suffered hunger (in spite of the prophet who says: The everlasting God, the Lord, the Creator of the ends of the earth, shall never thirst at all, nor be hungry; Isaiah 40:28 much more, shall neither die at any time, nor be buried!), and therefore that it was uniformly one God, even the Father, who at all times did Himself the things which were really done by Him through the agency of the Son. |
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| 246. Tertullian, Against Marcion, 1.14., 1.14.3, 1.16, 1.194, 2.27, 3.16., 3.121, 4, 4.4, 4.5, 4.44, 4.54, 4.61, 4.436, 4.437, 4.439 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 78, 82, 83, 86, 87 |
| 247. Tertullian, Against Hermogenes, 2.1, 3.7, 8.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians, valentinianism Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 573 |
| 248. Clement of Alexandria, A Discourse Concerning The Salvation of Rich Men, 8.1, 37.1-37.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians/valentinianism •valentinian exegese of paul, gnostics Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 34, 270 |
| 249. Clement of Alexandria, Miscellanies, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 35 |
| 250. Tertullian, To The Martyrs, 1.3-1.5, 2.4, 2.7-2.8, 3.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians/valentinianism/valentinus Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 247 |
| 251. Tatian, Oration To The Greeks, 4.2, 5.1, 5.5, 5.7, 7.1, 9.1, 14.1, 19.9-19.10, 24.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 115, 215, 543; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 116; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 123; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 207; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 78 |
| 252. Sextus, Against The Mathematicians, 2.12 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians, notion of faith Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 288 |
253. Pliny The Younger, Letters, 7.27.13, 8.7, 9.3, 10.97 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •valentinians •gnosticism, valentinian, and fate •gnosticism, valentinian •ptolemy (valentinian, teacher of justin, apol. Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 243, 244; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 18, 328 | 9.3. To Paulinus. Whatever view other people may take, I think he is the happiest man who enjoys in his lifetime the certain knowledge that his fame is good and lasting, and, sure of the judgment of posterity, lives and enjoys the glory that will be his in time to come. Had I not this reward of immortality before my eyes, nothing would please me more than a life of luxurious and profound repose. For I think that all men ought to consider that their reputation may be either imperishable or perishable; that those who desire the former ought to live laborious days, and the latter take things easily and slackly, and not worry their short lives with work that is bound to crumble away, as I see so many men do, who, after wasting their energies in a miserable and thankless kind of industry, only come to realise that their work is worthless. I am speaking to you as I speak to myself every day, though I may change my tone of converse with myself if you disagree with me. However, I know you will not, for you are for ever scheming out some noble and immortal work. Farewell. |
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| 254. Nag Hammadi, The Apocalypse of Paul, 19.20-21.22, 19.22, 20.13-21.22, 20.16, 21.22-22.12, 21.22-22.10, 21.23, 22.13-22.23, 22.20, 22.23-23.28, 22.23-23.26 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 45 |
| 255. Nag Hammadi, The Apocryphon of James, 1.5, 2.19, 2.20, 3.34-4.22, 6, 7, 8.3, 8.8, 8.9, 11.39-12.5, 15.25, 15.26 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 190 |
256. Porphyry, On Abstinence, 1.3.3, 2.52.4, 4.20 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •valentinian, ideas •valentinian, myth •valentinians, valentinianism •valentinians Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 127; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 350; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 206 | 4.20. 20.For holy men were of opinion that purity consisted in a thing not being mingled with its contrary, and that mixture is defilement. Hence, they thought that nutriment should be assumed from fruits, and not from dead bodies, and that we should not, by introducing that which is animated to our nature, defile what is administered by nature. But they conceived, that the slaughter of animals, as they are sensitive, and the depriving them of their souls, is a defilement to the living; and that the pollution is much greater, to mingle a body which was once sensitive, but is now deprived of sense, with a sensitive and living being. Hence, universally, the purity pertaining to piety consists in rejecting and abstaining from many things, and in an abandonment of such as are of a contrary nature, and the assumption of such as are appropriate and concordant. On this account, venereal connexions are attended with defilement. For in these, a conjunction takes place of the female with the male; and the seed, when retained by the woman, and causing her to be pregt, defiles the soul, through its association with the body; but when it does not produce conception, it pollutes, in consequence of becoming a lifeless mass. The connexion also of males with males defiles, because it is an emission of seed as it were into a dead body, and because it is contrary to nature. And, in short, all venery, and emissions of the seed in sleep, pollute, because the soul becomes mingled with the body, and is drawn down to pleasure. The passions of the soul likewise defile, through the complication of the irrational and effeminate part with reason, the internal masculine part. For, in a certain respect, defilement and pollution manifest the mixture of things of an heterogeneous nature, and especially when the abstersion of this mixture is attended with difficulty. Whence, also, in tinctures which are produced through mixture, one species being complicated with another, this mixture is denominated a defilement. As when some woman with a lively red Stains the pure iv'ry --- says Homer 22. And again painters call the mixtures of colours, |134 corruptions. It is usual, likewise to denominate that which is unmingled and pure, incorruptible, and to call that which is genuine, unpolluted. For water, when mingled with earth, is corrupted, and is not genuine. But water, which is diffluent, and runs with tumultuous rapidity, leaves behind in its course the earth which it carries in its stream. When from a limpid and perennial fount It defluous runs --- as Hesiod says 23. For such water is salubrious, because it is uncorrupted and unmixed. The female, likewise, that does not receive into herself the exhalation of seed, is said to be uncorrupted. So that the mixture of contraries is corruption and defilement. For the mixture of dead with living bodies, and the insertion of beings that were once living and sentient into animals, and of dead into living flesh, may be reasonably supposed to introduce defilement and stains to our nature; just, again, as the soul is polluted when it is invested with the body. Hence, he who is born, is polluted by the mixture of his soul with body; and he who dies, defiles his body, through leaving it a corpse, different and foreign from that which possesses life. The soul, likewise, is polluted by anger and desire, and the multitude of passions of which in a certain respect diet is a co-operating cause. But as water which flows through a rock is more uncorrupted than that which runs through marshes, because it does not bring with it much mud; thus, also, the soul which administers its own affairs in a body that is dry, and is not moistened by the juices of foreign flesh, is in a more excellent condition, is more uncorrupted, and is more prompt for intellectual energy. Thus too, it is said, that the thyme which is the driest and the sharpest to the taste, affords the best honey to bees. The dianoetic, therefore, or discursive power of the soul, is polluted; or rather, he who energizes dianoetically, when this energy is mingled with the energies of either the imaginative or doxastic power. But purification consists in a separation from all these, and the wisdom which is adapted to divine concerns, is a desertion of every thing of this kind. The proper nutriment likewise, of each thing, is that which essentially preserves it. Thus you may say, that the nutriment of a stone is the cause of its continuing to be a stone, and of firmly remaining in a lapideous form; but the nutriment of a plant is that which preserves it in increase and fructification; and of an animated body, that which preserves its composition. It is one thing, however, |135 to nourish, and another to fatten; and one thing to impart what is necessary, and another to procure what is luxurious. Various, therefore, are the kinds of nutriment, and various also is the nature of the things that are nourished. And it is necessary, indeed, that all things should be nourished, but we should earnestly endeavour to fatten our most principal parts. Hence, the nutriment of the rational soul is that which preserves it in a rational state. But this is intellect; so that it is to be nourished by intellect; and we should earnestly endeavour that it may be fattened through this, rather than that the flesh may become pinguid through esculent substances. For intellect preserves for us eternal life, but the body when fattened causes the soul to be famished, through its hunger after a blessed life not being satisfied, increases our mortal part, since it is of itself insane, and impedes our attainment of an immortal condition of being. It likewise defiles by corporifying the soul, and drawing her down to that which is foreign to her nature. And the magnet, indeed, imparts, as it were, a soul to the iron which is placed near it; and the iron, though most heavy, is elevated, and runs to the spirit of the stone. Should he, therefore, who is suspended from incorporeal and intellectual deity, be anxiously busied in procuring food which fattens the body, that is an impediment to intellectual perception? Ought he not rather, by contracting hat is necessary to the flesh into that which is little and easily procured, he himself nourished, by adhering to God more closely than the iron to the magnet? I wish, indeed, that our nature was not so corruptible, and that it were possible we could live free from molestation, even without the nutriment derived from fruits. O that, as Homer 24 says, we were not in want either of meat or drink, that we might be truly immortal! --- the poet in thus speaking beautifully signifying, that food is the auxiliary not only of life, but also of death. If therefore, we were not in want even of vegetable aliment, we should be by so much the more blessed, in proportion as we should be more immortal. But now, being in a mortal condition, we render ourselves, if it be proper so to speak, still more mortal, through becoming ignorant that, by the addition of this mortality, the soul, as Theophrastus says, does not only confer a great benefit on the body by being its inhabitant, but gives herself wholly to it. 25 Hence, it is much |136 to be wished that we could easily obtain the life celebrated in fables, in which hunger and thirst are unknown; so that, by stopping the everyway-flowing river of the body, we might in a very little time be present with the most excellent natures, to which he who accedes, since deity is there, is himself a God. But how is it possible not to lament the condition of the generality of mankind, who are so involved in darkness as to cherish their own evil, and who, in the first place, hate themselves, and him who truly begot them, and afterwards, those who admonish them, and call on them to return from ebriety to a sober condition of being? Hence, dismissing things of this kind, will it not be requisite to pass on to what remains to be discussed? SPAN |
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| 257. Porphyry, Life of Plotinus, 1.8-1.10, 16.1, 23.7-23.10 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 331, 344, 354 |
| 258. Pseudo Clementine Literature, Homilies, 11.26, 16.2.4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 124 |
| 259. Athanasius, Life of Anthony, 2.3, 14.7 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 187; Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 98 |
| 260. Nag Hammadi, The Apocalypse of Adam, 77.27-77.82, 82.19-82.20, 85.19-85.31 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gnosticism, valentinian gnosticism, role of jesus in •valentinus, valentinians •light, valentinian aeon or concept Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 143, 199; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 30; Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 250 |
| 261. Papyri, Papyri Graecae Magicae, 7.149-7.167 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •valentinian, Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 204 |
| 262. Pamphilus Caesariensis 240-310, Apologia Pro Origene, 33.1.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 557, 558, 559; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 58 |
| 263. Athanasius, Epistula Festalis Xxxix (Fragmentum In Collectione Canonum), 17.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •valentinians Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 262 |
| 264. Nag Hammadi, On The Origin of The World, 99.30, 100.19-101.9, 101.25-102.2, 102.28, 103.2, 103.3, 103.4, 103.5, 103.6, 103.7, 103.8, 103.9, 103.10, 103.11, 103.12, 103.13, 103.14, 103.15, 103.16, 103.17, 103.18, 103.19, 103.20, 103.21, 103.22, 103.23, 103.24, 103.25, 103.26, 103.27, 103.28, 103.29, 103.30, 103.31, 103.32, 103.32-107.17, 104.4, 104.5, 104.17, 104.18, 104.19, 104.19-107.1, 104.20, 104.21, 104.22, 104.23, 104.24, 104.25, 104.26-106.3, 104.26, 104.27, 104.28, 104.29, 104.30, 104.31-106.3, 104.31, 105.4, 105.5, 105.6, 105.7, 105.8, 105.11, 105.12, 105.13, 105.14, 105.15, 105.16, 105.20, 105.21, 105.22, 105.23, 105.24, 105.25, 105.26, 105.27, 105.28, 105.29, 105.30, 105.31, 106.5, 106.6, 106.7, 106.8, 106.9, 106.10, 106.11, 106.12, 106.13, 106.14, 106.15, 106.26, 106.27, 107.17-108.10, 107.34, 108.2, 108.3, 108.4, 108.5, 108.6, 108.7, 108.8, 108.9, 108.10, 108.11, 108.12, 108.13, 108.14, 108.15, 108.16, 108.17, 108.18, 108.19, 108.20, 108.21, 108.22, 108.23, 108.24, 108.25, 109.7, 111.29-112.22, 112.22, 112.27, 113.13, 114.15, 114.16, 114.17, 114.18, 114.19, 114.20, 115.11, 115.12, 115.13, 115.14, 115.19, 115.20, 115.28, 115.29, 115.30, 115.30-116.8, 115.30-116.33, 115.31, 115.32, 115.33, 115.34, 116.26, 117.15, 117.16, 117.17, 117.18, 117.28-118.2, 117.30, 117.31, 117.32, 117.33, 118.24, 118.25, 118.26, 118.27, 120.25-121.5, 121.4, 121.5, 121.6, 121.7, 121.8, 121.9, 121.10, 121.11, 121.12, 121.13, 121.14, 121.15, 121.16, 121.17, 121.18, 121.19, 121.20, 121.21, 121.22, 121.23, 121.24, 121.25, 121.26, 121.27, 122.6, 122.7, 122.8, 122.9, 122.10, 122.11, 122.12, 122.13, 122.14, 122.15, 122.16, 122.17, 122.18, 122.19, 122.20, 124.5, 124.6, 124.7, 124.8, 124.9, 124.10, 124.11, 124.12, 124.13, 124.14, 124.15, 124.16, 124.17, 124.18, 124.19, 124.20, 124.21, 124.22, 124.23, 124.24, 124.25, 124.26, 124.27, 124.28, 124.29, 124.30, 124.31, 124.32, 125.2, 125.3, 125.4, 125.5, 125.6, 125.7, 125.14, 125.15, 125.16, 125.17, 125.18, 125.19, 125.32-126.35, 127.3, 127.5, 127.6, 127.7, 127.8, 127.9, 127.10, 127.11, 127.12, 127.13, 127.14, 127.15, 127.16, 127.17 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 253 |
265. Lactantius, Divine Institutes, 1.7, 2.15.6 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •valentinus, valentinianism •gnosticism, valentinian, and fate Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 244; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 297 | 1.7. Apollo, indeed, whom they think divine above all others, and especially prophetic, giving responses at Colophon - I suppose because, induced by the pleasantness of Asia, he had removed from Delphi - to some one who asked who He was, or what God was at all, replied in twenty-one verses, of which this is the beginning:- Self-produced, untaught, without a mother, unshaken, A name not even to be comprised in word, dwelling in fire, This is God; and we His messengers are a slight portion of God.Can any one suspect that this is spoken of Jupiter, who had both a mother and a name? Why should I say that Mercury, that thrice greatest, of whom I have made mention above, not only speaks of God as without a mother, as Apollo does, but also as without a father, because He has no origin from any other source but Himself? For He cannot be produced from any one, who Himself produced all things. I have, as I think, sufficiently taught by arguments, and confirmed by witnesses, that which is sufficiently plain by itself, that there is one only King of the universe, one Father, one God. But perchance some one may ask of us the same question which Hortensius asks in Cicero: If God is one only, what solitude can be happy? As though we, in asserting that He is one, say that He is desolate and solitary. Undoubtedly He has ministers, whom we call messengers. And that is true, which I have before related, that Seneca said in his Exhortations that God produced ministers of His kingdom. But these are neither gods, nor do they wish to be called gods or to be worshipped, inasmuch as they do nothing but execute the command and will of God. Nor, however, are they gods who are worshipped in common, whose number is small and fixed. But if the worshippers of the gods think that they worship those beings whom we call the ministers of the Supreme God, there is no reason why they should envy us who say that there is one God, and deny that there are many. If a multitude of gods delights them, we do not speak of twelve, or three hundred and sixty-five as Orpheus did; but we convict them of innumerable errors on the other side, in thinking that they are so few. Let them know, however, by what name they ought to be called, lest they do injury to the true God, whose name they set forth, while they assign it to more than one. Let them believe their own Apollo, who in that same response took away from the other gods their name, as he took away the dominion from Jupiter. For the third verse shows that the ministers of God ought not to be called gods, but angels. He spoke falsely respecting himself, indeed; for though he was of the number of demons, he reckoned himself among the angels of God, and then in other responses he confessed himself a demon. For when he was asked how he wished to be supplicated, he thus answered:- O all-wise, all-learned, versed in many pursuits, hear, O demon.And so, again, when at the entreaty of some one he uttered an imprecation against the Sminthian Apollo, he began with this verse:- O harmony of the world, bearing light, all-wise demon. What therefore remains, except that by his own confession he is subject to the scourge of the true God and to everlasting punishment? For in another response he also said:- The demons who go about the earth and about the sea Without weariness, are subdued beneath the scourge of God.We speak on the subject of both in the second book. In the meantime it is enough for us, that while he wishes to honour and place himself in heaven, he has confessed, as the nature of the matter is, in what manner they are to be named who always stand beside God. Therefore let men withdraw themselves from errors; and laying aside corrupt superstitions, let them acknowledge their Father and Lord, whose excellence cannot be estimated, nor His greatness perceived, nor His beginning comprehended. When the earnest attention of the human mind and its acute sagacity and memory has reached Him, all ways being, as it were, summed up and exhausted, it stops, it is at a loss, it fails; nor is there anything beyond to which it can proceed. But because that which exists must of necessity have had a beginning, it follows that since there was nothing before Him, He was produced from Himself before all things. Therefore He is called by Apollo self-produced, by the Sibyl self-created, uncreated, and unmade. And Seneca, an acute man, saw and expressed this in his Exhortations. We, he said, are dependent upon another. Therefore we look to some one to whom we owe that which is most excellent in us. Another brought us into being, another formed us; but God of His own power made Himself. |
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| 266. Nag Hammadi, Melchizedek, 56.25 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinianism, valentinian Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 40 |
| 267. Nag Hammadi, Eugnostos The Blessed, 1.3, 2.8, 2.9, 2.10, 2.11, 2.12, 2.13, 2.16, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 4.16-5.9, 5.4, 5.5, 5.23-6.11, 6.6, 6.10, 6.14, 6.20, 7.6, 7.7, 7.8, 7.9, 8.27-9.3, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.11, 10.12, 10.13, 10.14, 10.15, 10.16, 10.17, 11.20-12.3, 12.21, 12.22, 12.23, 12.24, 12.25, 12.26, 12.27, 12.28, 12.29, 12.30, 13.7, 13.8, 13.9, 13.10, 13.11, 13.12, 13.13, 13.14, 13.15, 13.16, 13.17, 13.18, 13.19, 13.20, 15.21, 73.4, 73.5, 73.6, 73.7, 73.8, 83.10, 83.11, 83.12, 83.13, 83.14, 83.15, 83.16, 83.17, 83.18, 83.19, 83.20, 83.21, 84.12-85.3, 84.12-85.8, 88.21-89.3, 95.23, 95.24, 95.25, 95.26, 95.27, 95.28, 95.29, 95.30, 95.31, 95.32, 95.33, 95.34, 95.35, 95.36, 95.37, 95.38, 95.39, 95.40, 95.41, 95.42, 95.43, 95.44, 95.45, 95.46, 95.47, 95.48, 95.49, 95.50, 95.51, 95.52, 95.53, 95.54, 95.55, 95.56, 95.57, 95.58, 95.59, 95.60, 95.61, 95.62, 95.63, 95.64, 95.65, 95.66, 95.67, 95.68, 95.69, 95.70, 95.71, 95.72, 95.73, 95.74, 95.75, 95.76, 95.77, 95.78, 95.79, 95.80, 95.81, 95.82, 95.83, 95.84, 95.85, 95.86, 95.87, 95.88, 95.89, 95.90, 95.91, 95.92, 95.93, 95.94, 95.95, 95.96 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 279 |
| 268. Nag Hammadi, Authoritative Teaching, 29.3-30.35, 32.2, 32.3, 32.4, 32.5, 32.6, 32.7, 32.8, 32.9, 32.10, 32.11 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 205 |
| 269. Lactantius, De Opificio Dei, 25 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •valentinian gnosticism, arithmetic symbolism in Found in books: Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 273 |
| 270. Porphyry, Against The Christians Fragments, 88 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •valentinians Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 131 |
| 271. Nag Hammadi, Apocalypse of Peter, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 57 |
| 272. Plotinus, Enneads, 1.6, 1.6.1-1.6.6, 1.8, 2.6, 2.9, 2.9.1-2.9.3, 2.9.5, 2.9.9-2.9.10, 2.9.13-2.9.14, 2.17, 3.8-3.9, 3.8.11, 4.8.5, 5.1.1, 5.1.4, 5.2.2, 5.5, 5.8, 5.8.1, 6.9.3-6.9.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 330, 331, 332, 333, 344, 347, 349, 350, 353, 354, 370, 404, 418, 427, 452, 573; Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 86; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 250, 252, 258; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 13, 14 |
| 273. Anon., Pistis Sophia, 1.31-1.32, 2.74, 2.84, 2.86, 3.111, 3.126, 3.130-3.131, 4.136 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 125; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 89; Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 172, 178, 180, 184, 185, 189, 192, 194 |
| 274. Nag Hammadi, Apocalypse of James, 20.7-22.17, 24.12, 24.30, 25, 25.8, 25.9, 25.21, 26, 26.11, 26.12, 26.13, 26.14, 26.15, 26.16, 26.17, 26.18, 26.19, 27, 27.1, 27.2, 27.3, 27.4, 27.5, 27.8, 27.9, 27.10, 27.11, 27.12, 28, 29, 29.12, 30.23, 30.24, 30.25, 30.26, 31.2, 33.2, 33.4, 34.3, 35.5, 35.6, 35.7, 35.8, 35.9, 35.10, 35.11, 35.12, 35.13, 36.1, 36.2, 36.3, 36.4, 36.5, 36.6, 36.7, 36.8, 36.9, 36.10, 36.11, 36.12, 36.13, 40.22, 40.23, 40.24, 40.25, 40.26, 60.1, 60.2, 60.3, 60.4, 60.5, 60.6, 60.7, 60.8, 60.9, 60.10, 60.11, 60.12 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 282 |
| 275. Nag Hammadi, Allogenes, 49.5, 49.6, 49.7, 49.8, 49.9, 49.10, 49.11, 49.12, 49.13, 49.14, 49.15, 49.16, 49.17, 49.18, 49.19, 49.20, 49.21, 52.15, 52.16, 52.17, 52.18, 56.14, 56.15, 56.16, 56.17, 56.18, 56.19, 56.20, 59.26-60.12, 61.1, 61.2, 61.3, 61.4, 61.5, 61.6, 61.7, 61.8, 61.9, 61.10, 61.11, 61.12, 61.13, 61.14, 61.15, 61.16, 61.17, 61.18, 61.19, 258 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 284 |
| 276. Nag Hammadi, A Valentinian Exposition, 22.18, 22.19, 22.20, 22.21, 22.22, 22.23, 22.24, 22.25, 22.26, 22.27, 22.28, 22.29, 22.30, 22.31, 22.32, 22.33, 22.34, 22.35, 22.36, 22.37, 22.38, 23, 23.21, 23.22, 23.23, 23.31, 23.32, 23.33, 23.34, 23.35, 23.36, 23.37, 24, 24.19, 24.20, 24.21, 24.22, 24.23, 24.24, 24.25, 24.26, 24.27, 24.28, 25, 25.22, 25.23, 25.24, 25.25, 25.26, 25.27, 25.28, 25.29, 25.30, 25.30-26.22, 25.31, 25.32, 25.33, 25.34, 25.35, 25.36, 25.37, 26, 26.18, 26.19, 26.20, 26.21, 26.22, 26.23, 26.24, 26.25, 26.26, 26.31, 26.32, 26.33, 26.34, 27, 27.29, 27.30, 27.31, 27.32, 27.33, 27.34, 27.35, 27.36, 27.37, 27.38, 28, 29.26, 29.27, 29.28, 29.29, 29.30, 29.31, 29.32, 29.33, 29.34, 29.35, 29.36, 29.37, 30.16, 30.17, 30.18, 30.19, 30.20, 30.21, 30.22, 30.23, 30.24, 30.25, 31.1-36.18, 31.34, 31.35, 31.36, 31.37, 33.25, 33.26, 33.27, 33.28, 33.29, 33.30, 33.31, 33.32, 33.35, 33.36, 33.37, 34.10, 34.11, 34.12, 34.13, 34.14, 34.15, 34.16, 34.17, 34.18, 34.19, 34.20, 34.21, 34.22, 34.23, 34.24, 34.25, 34.26, 34.27, 34.28, 34.29, 34.30, 34.31, 34.32, 34.33, 34.34, 34.35, 34.36, 34.37, 34.38, 34.39, 35.30, 35.31, 35.32, 35.33, 35.34, 35.35, 35.36, 35.37, 37, 37.20, 37.21, 37.22, 37.23, 37.24, 37.25, 37.26, 37.27, 37.28, 37.29, 37.30, 37.31, 37.32, 37.33, 37.34, 37.35, 38.25, 38.30, 38.31, 38.38, 38.39, 39.16, 39.28, 39.29, 39.30, 39.31, 39.32, 39.33, 39.34, 39.35, 39.36, 39.37, 39.38, 39.39, 40.18, 40.19 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 262; Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 192 |
| 277. Nag Hammadi, On Baptism A, 40, 40.11, 40.12, 40.13, 40.14, 40.15, 40.16, 40.17, 40.30-41.38, 40.30, 40.31, 40.32, 40.33, 40.34, 40.35, 40.36, 40.37, 40.38, 41, 41.21, 41.22, 41.23, 41.24, 41.25, 41.26, 41.27, 41.28, 41.29, 41.30, 41.31, 41.32, 41.33, 41.34, 41.35, 41.36, 41.37, 41.38 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 235, 248, 250 |
| 278. Nag Hammadi, Asclepius, 21-25, 27-29, 26 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 89 |
| 279. Origen, On Jeremiah (Homilies 1-11), 1.16, 2.1, 4.4, 5.3, 5.8, 5.15, 7.3, 9.1, 10.5, 12.4-12.5, 16.9, 18.6, 18.9 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 493, 496, 513, 541, 542, 543; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 187; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 152 |
| 280. Origen, Selecta In Genesim (Fragmenta E Catenis), None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians, valentinianism Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 344 |
| 281. Origen, Commentary On John, a b c d\n0 1.14. 1.14. 1 14 \n1 6.111 6.111 6 111 \n2 1.36 1.36 1 36 \n3 1.17 1.17 1 17 \n4 1.15 1.15 1 15 \n5 1.16 1.16 1 16 \n6 10.18 10.18 10 18 \n7 32 32 32 0 \n8 13.60/423-426 13.60/423 13 60/423\n9 19.14/89 19.14/89 19 14/89 \n10 13.60/421-422 13.60/421 13 60/421\n11 2.14/100 2.14/100 2 14/100\n12 13.60/417-418 13.60/417 13 60/417\n13 13.60/419-420 13.60/419 13 60/419\n14 13.60/420 13.60/420 13 60/420\n15 6.20 6.20 6 20 \n16 6.21 6.21 6 21 \n17 13.44 13.44 13 44 \n18 13.20 13.20 13 20 \n19 13.15 13.15 13 15 \n20 10.22 10.22 10 22 \n21 1.7 1.7 1 7 \n22 6.25 6.25 6 25 \n23 13.60.420 13.60.420 13 60 \n24 13.60.419 13.60.419 13 60 \n25 13.60.418 13.60.418 13 60 \n26 13.60.417 13.60.417 13 60 \n27 28.21 28.21 28 21 \n28 13.60.421 13.60.421 13 60 \n29 13.60.423 13.60.423 13 60 \n30 20.33 20.33 20 33 \n31 13.60.426 13.60.426 13 60 \n32 13.60.425 13.60.425 13 60 \n33 13.60.424 13.60.424 13 60 \n34 13.60.422 13.60.422 13 60 \n35 13.60.416 13.60.416 13 60 \n36 1.27 1.27 1 27 \n37 2.12 2.12 2 12 \n38 10.11 10.11 10 11 \n39 1.2.13 1.2.13 1 2 \n40 2.19.100 2.19.100 2 19 \n41 2.21.137 2.21.137 2 21 \n42 2.21.138 2.21.138 2 21 \n43 5.1 5.1 5 1 \n44 1.1.1-18.89 1.1.1 1 1 \n45 1.13.82 1.13.82 1 13 \n46 1.2.9 1.2.9 1 2 \n47 2.14.100 2.14.100 2 14 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 21, 33, 188 |
| 282. Origen, Commentary On Genesis, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 85 |
| 283. Origen, Commentary On Romans, 1.6, 4.12, 5.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians •valentinian, anthropology Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 194; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 178, 189 |
| 284. Origen, Commentary On Romans, 1.6, 4.12, 5.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians •valentinian, anthropology Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 194; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 178, 189 |
| 285. Origen, Commentariorum Series In Evangelium Matthaei (Mt. 22.342763), 117, 121, 137, 28, 33, 35, 38, 45-46, 51, 47 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 541; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 58 |
286. Origen, Commentary On Matthew, 1.59, 10.2, 10.8, 10.11, 10.15, 10.18, 10.22, 10.24, 11.12, 11.14, 12.5, 12.12, 12.30, 12.40, 12.3641, 13.6, 13.11, 13.23, 14.13, 15.1.34, 15.3-15.4, 15.3.11, 15.3.104-15.3.106, 16.8, 16.12, 16.16, 17.14, 17.18, 17.31-17.33 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 206; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 208, 493, 519, 541, 542, 543, 560; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 148; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 15; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 58; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 152, 187 | 10.2. After these things He answered and said to them, He that sows the good seed is the Son of man. Matthew 13:37 Though we have already, in previous sections, according to our ability discussed these matters, none the less shall we now say what is in harmony with them, even if there is reasonable ground for another explanation. And consider now, if in addition to what we have already recounted, you can otherwise take the good seed to be the children of the kingdom, because whatsoever good things are sown in the human soul, these are the offspring of the kingdom of God and have been sown by God the Word who was in the beginning with God, John 1:2 so that wholesome words about anything are children of the kingdom. But while men are asleep who do not act according to the command of Jesus, Watch and pray that you enter not into temptation, Matthew 26:41 the devil on the watch sows what are called tares - that is, evil opinions - over and among what are called by some natural conceptions, even the good seeds which are from the Word. And according to this the whole world might be called a field, and not the Church of God only, for in the whole world the Son of man sowed the good seed, but the wicked one tares - that is, evil words - which, springing from wickedness, are children of the evil one. And at the end of things, which is called the consummation of the age, there will of necessity be a harvest, in order that the angels of God who have been appointed for this work may gather up the bad opinions that have grown upon the soul, and overturning them may give them over to fire which is said to burn, that they may be consumed. And so the angels and servants of the Word will gather from all the kingdom of Christ all things that cause a stumbling-block to souls and reasonings that create iniquity, which they will scatter and cast into the burning furnace of fire. Then those who become conscious that they have received the seeds of the evil one in themselves, because of their having been asleep, shall wail and, as it were, be angry against themselves; for this is the gnashing of teeth. Matthew 13:42 Wherefore, also, in the Psalms it is said, They gnashed upon me with their teeth. Then above all shall the righteous shine, no longer differently as at the first, but all as one sun in the kingdom of their Father. Matthew 13:43 Then, as if to indicate that there was indeed a hidden meaning, perhaps, in all that is concerned with the explanation of the parable, perhaps most of all in the saying, Then shall the righteous shine as the sun in the kingdom of their Father, the Saviour adds, He that has ears to hear, let him hear, Matthew 13:43 thereby teaching those who think that in the exposition, the parable has been set forth with such perfect clearness that it can be understood by the vulgar, that even the things connected with the interpretation of the parable stand in need of explanation. 10.8. Now, having collected these things out of dissertations about stones, I say that the Saviour with a knowledge of the difference of pearls, of which some are in kind goodly and others worthless, said, The kingdom of heaven is like a man that is a merchant seeking goodly pearls; Matthew 13:45 for, if some of the pearls had not been worthless, it would not have been said, to a man seeking goodly pearls. Now among the words of all kinds which profess to announce truth, and among those who report them, he seeks pearls. And let the prophets be, so to speak, the mussels which conceive the dew of heaven, and become pregt with the word of truth from heaven, the goodly pearls which, according to the phrase here set forth, the merchantman seeks. And the leader of the pearls, on the finding of which the rest are found with it, is the very costly pearl, the Christ of God, the Word which is superior to the precious letters and thoughts in the law and the prophets, on the finding of which also all the rest are easily taken. And the Saviour holds converse with all the disciples, as merchant-men who are not only seeking the goodly pearls but who have found them and possess them, when He says, Cast not your pearls before swine. Matthew 7:6 Now it is manifest that these things were said to the disciples from that which is prefixed to His words, And seeing the multitudes He went up into the mountain, and when He had sat down His disciples came unto Him; Matthew 5:1 for, in the course of those words, He said, Give not that which is holy unto the dogs, neither cast your pearls before the swine. Matthew 7:6 Perhaps, then, he is not a disciple of Christ, who does not possess pearls or the very costly pearl, the pearls, I mean, which are goodly; not the cloudy, nor the darkened, such as the words of the heterodox, which are brought forth not at the sunrise, but at the sunset or in the north, if it is necessary to take also into the comparison those things on account of which we found a difference in the pearls which are produced in different places. And perhaps the muddy words and the heresies which are bound up with works of the flesh, are the darkened pearls, and those which are produced in the marshes, not goodly pearls. 10.11. Again the kingdom of heaven is like a net that was cast into the sea. Matthew 13:47 As in the case of images and statues, the likenesses are not likenesses in every respect of those things in relation to which they are made; but, for example, the image painted with wax on the plane surface of wood has the likeness of the surface along with the color, but does not further preserve the hollows and prominences, but only their outward appearance; and in the moulding of statues an endeavour is made to preserve the likeness in respect of the hollows and the prominences, but not in respect of the color; and, if the cast be formed of wax, it endeavours to preserve both, I mean both the color and also the hollows and the prominences, but is not indeed an image of the things in the respect of depth; so conceive with me also that, in the case of the similitudes in the Gospel, when the kingdom of heaven is likened unto anything, the comparison does not extend to all the features of that to which the kingdom is compared, but only to those features which are required by the argument in hand. And here, accordingly, the kingdom of heaven is like a net that was cast into the sea, not (as supposed by some, who represent that by this word the different natures of those who have come into the net, to-wit, the evil and the righteous, are treated of), as if it is to be thought that, because of the phrase which gathered of every kind, there are many different natures of the righteous and likewise also of the evil; for to such an interpretation all the Scriptures are opposed, which emphasise the freedom of the will, and censure those who sin and approve those who do right; or otherwise blame could not rightly attach to those of the kinds that were such by nature, nor praise to those of a better kind. For the reason why fishes are good or bad lies not in the souls of the fishes, but is based on that which the Word said with knowledge, Let the waters bring forth creeping things with living souls, Genesis 1:20 when, also, God made great sea-monsters and every soul of creeping creatures which the waters brought forth according to their kinds. Genesis 1:21 There, accordingly, The waters brought forth every soul of creeping animals according to their kinds, the cause not being in it; but here we are responsible for our being good kinds and worthy of what are called vessels, or bad and worthy of being cast outside. For it is not the nature in us which is the cause of the evil, but it is the voluntary choice which works evil; and so our nature is not the cause of righteousness, as if it were incapable of admitting unrighteousness, but it is the principle which we have admitted that makes men righteous; for also you never see the kinds of things in the water changing from the bad kinds of fishes into the good, or from the better kind to the worse; but you can always behold the righteous or evil among men either coming from wickedness to virtue, or returning from progress towards virtue to the flood of wickedness. Wherefore also in Ezekiel, concerning the man who turns away from unrighteousness to the keeping of the divine commandments, it is thus written: But if the wicked man turn away from all his wickednesses which he has done, etc., down to the words, that he turn from his wicked way and live; Ezekiel 18:20-23 but concerning the man who returns from the advance towards virtue unto the flood of wickedness it is said, But in the case of the righteous man turning away from his righteousness and committing iniquity, etc., down to the words, in his sins which he has sinned in them shall he die. Ezekiel 18:24 Let those who, from the parable of the drag-net, introduce the doctrine of different natures, tell us in regard to the wicked man who afterwards turned aside from all the wickednesses which he committed and keeps all the commandments of God, and does that which is righteous and merciful, of what nature was he when he was wicked? Clearly not of a nature to be praised. If verily of a nature to be censured, of what kind of nature can he reasonably be described, when he turns away from all his sins which he did? For if he were of the bad class of natures, because of his former deeds, how did he change to that which was better? Or if because of his subsequent deeds you would say that he was of the good class, how being good by nature did he become wicked? And you will also meet with a like dilemma in regard to the righteous man turning away from his righteousness and committing unrighteousness in all manner of sins. For before he turned away from righteousness, being occupied with righteous deeds he was not of a bad nature, for a bad nature could not be in righteousness, since a bad tree - that is wickedness- cannot produce good fruits - the fruits that spring from virtue. Again, on the other hand, if he had been of a good and unchangeable nature he would not have turned away from the good after being called righteous, so as to commit unrighteousness in all his sins which he committed. 10.15. Now since every scribe who has been made a disciple to the kingdom of heaven is like a man that is a householder who brings forth out of his treasury things new and old, Matthew 13:52 it clearly follows, by conversion of the proposition, as it is called, that every one who does not bring forth out of his treasury things new and old, is not a scribe who has been made a disciple unto the kingdom of heaven. We must endeavour, therefore, in every way to gather in our heart, by giving heed to reading, to exhortation, to teaching, 1 Timothy 4:13 and by meditating in the law of the Lord day and night, not only the new oracles of the Gospels and of the Apostles and their Revelation, but also the old things in the law which has the shadow of the good things to come, Hebrews 10:1 and in the prophets who prophesied in accordance with them. And these things will be gathered together, when we also read and know, and remembering them, compare at a fitting time things spiritual with spiritual, not comparing things that cannot be compared with one another, but things which admit of comparison, and which have a certain likeness of diction signifying the same thing, and of thoughts and of opinions, so that by the mouth of two or three or more witnesses Matthew 18:16 from the Scripture, we may establish and confirm every word of God. By means of them also we must refute those who, as far as in them lies, cleave in two the Godhead and cut off the New from the Old, so that they are far removed from likeness to the householder who brings forth out of his treasury things new and old. And since he who is likened to any one is different from the one to whom he is likened, the scribe who is made a disciple unto the kingdom of heaven will be the one who is likened, but different from him is the householder who brings out of his treasury things new and old. But he who is likened to him, as in imitation of him, wishes to do that which is like. Perhaps, then, the man who is a householder is Jesus Himself, who brings forth out of His treasury, according to the time of the teaching, things new, things spiritual, which also are always being renewed by Him in the inner man of the righteous, who are themselves always being renewed day by day, 2 Corinthians 4:16 and old things, things written and engraven on stones, 2 Corinthians 3:7 and in the stony hearts of the old man, so that by comparison of the letter and by exhibition of the spirit He may enrich the scribe who is made a disciple unto the kingdom of heaven, and make him like Himself; until the disciple shall be as the Master, imitating first the imitator of Christ, and after him Christ Himself, according to that which is said by Paul, Be imitators of me even as I also of Christ. 1 Corinthians 11:1 And likewise, Jesus the householder may in the simpler sense bring forth out of His treasury things new - that is, the evangelic teaching - and things old - that is, the comparison of the sayings which are taken from the law and the prophets, of which we may find examples in the Gospels. And with regard to these things new and old, we must attend also to the spiritual law which says in Leviticus, And you shall eat old things, and the old things of the old, and you shall bring forth the old from before the new; and I will set my tabernacle among you. Leviticus 26:10-11 For we eat with blessing the old things - the prophetic words - and the old things of the old things - the words of the law; and, when the new and evangelical words came, living according to the Gospel we bring forth the old things of the letter from before the new, and He sets His tabernacle in us, fulfilling the promise which He spoke, I will dwell among them and walk in them. 10.18. But Jesus said to them, A prophet is not without honour, save in his own country. Matthew 13:57 We must inquire whether the expression has the same force when applied universally to every prophet (as if each one of the prophets was dishonoured in his own country only, but not as if every one who was dishonoured was dishonoured in his country); or, because of the expression being singular, these things were said about one. If, then, these words are spoken about one, these things which have been said suffice, if we refer that which is written to the Saviour. But if it is general, it is not historically true; for Elijah did not suffer dishonour in Tishbeth of Gilead, nor Elisha in Abelmeholah, nor Samuel in Ramathaim, nor Jeremiah in Anathoth. But, figuratively interpreted, it is absolutely true; for we must think of Jud a as their country, and that famous Israel as their kindred, and perhaps of the body as the house. For all suffered dishonour in Jud a from the Israel which is according to the flesh, while they were yet in the body, as it is written in the Acts of the Apostles, as having been spoken in censure to the people, Which of the prophets did not your fathers persecute, who showed before of the coming of the Righteous one? Acts 7:52 And by Paul in the First Epistle to the Thessalonians like things are said: For you brethren became imitators of the churches of God which are in Jud a in Christ Jesus, for you also suffered the same things of your own countrymen even as they did of the Jews, who both killed the Lord Jesus and the prophets, and drove out us, and please not God, and are contrary to all men. 1 Thessalonians 2:14-15 A prophet, then, is not without honour among the Gentiles; for either they do not know him at all, or, having learned and received him as a prophet, they honour him. And such are those who are of the Church. Prophets suffer dishonour, first, when they are persecuted, according to historical fact, by the people, and, secondly, when their prophecy is not believed by the people. For if they had believed Moses and the prophets they would have believed Christ, who showed that when men believed Moses and the prophets, belief in Christ logically followed, and that when men did not believe Christ they did not believe Moses. John 5:46 Moreover, as by the transgression of the law he who sins is said to dishonour God, so by not believing in that which is prophesied the prophet is dishonoured by the man who disbelieves the prophecies. And so far as the literal truth is concerned, it is useful to recount what things Jeremiah suffered among the people in relation to which he said, And I said, I will not speak, nor will I call upon the name of the Lord. Jeremiah 20:9 And again, elsewhere, I was continually being mocked. Jeremiah 20:7 And how great sufferings he endured from the then king of Israel are written in his prophecy. And it is also written that some of the people often came to stone Moses to death; for his fatherland was not the stones of any place, but the people who followed him, among whom also he was dishonoured. And Isaiah is reported to have been sawn asunder by the people; and if any one does not accept the statement because of its being found in the Apocryphal Isaiah, let him believe what is written thus in the Epistle to the Hebrews, They were stoned, they were sawn asunder, they were tempted; Hebrews 11:37 for the expression, They were sawn asunder, refers to Isaiah, just as the words, They were slain with the sword, refer to Zacharias, who was slain between the sanctuary and the altar, as the Saviour taught, bearing testimony, as I think, to a Scripture, though not extant in the common and widely circulated books, but perhaps in apocryphal books. And they, too, were dishonoured in their own country among the Jews who went about in sheep-skins, in goat-skins, being destitute, afflicted, and so on; Hebrews 11:37 For all that will to live godly in Christ Jesus shall suffer persecution. 2 Timothy 3:12 And probably because Paul knew this, That a prophet has no honour in his own country, though he preached the Word in many places he did not preach it in Tarsus. And the Apostles on this account left Israel and did that which had been enjoined on them by the Saviour, Make disciples of all the nations, Matthew 28:19 and, You shall be My witnesses both in Jerusalem and in all Jud a and Samaria, and unto the uttermost part of the earth. Acts 1:8 For they did that which had been commanded them in Jud a and Jerusalem; but, since a prophet has no honour in his own country, when the Jews did not receive the Word, they went away to the Gentiles. Consider, too, if, because of the fact that the saying, I will pour forth of My Spirit upon all flesh, and they shall prophesy, Joel 2:28 has been fulfilled in the churches from the Gentiles, you can say that those formerly of the world and who by believing became no longer of the world, having received the Holy Spirit in their own country - that is, the world - and prophesying, have not honour, but are dishonoured. Wherefore blessed are they who suffer the same things as the prophets, according to what was said by the Saviour, For in the same manner did their fathers unto the prophets. Luke 6:23 Now if any one who attends carefully to these things be hated and attacked, because of his living with rigorous austerity, and his reproof of sinners, as a man who is persecuted and reproached for the sake of righteousness, he will not only not be grieved, but will rejoice and be exceeding glad, being assured that, because of these things, he has great reward in heaven from Him who likened him to the prophets on the ground of his having suffered the same things. Therefore, he who zealously imitates the prophetic life, and attains to the spirit which was in them, must be dishonoured in the world, and in the eyes of sinners, to whom the life of the righteous man is a burden. 10.22. Wherefore John, endued with prophetic boldness and not terrified at the royal dignity of Herod, nor through fear of death keeping silence in regard to so flagrant a sin, filled with a divine spirit said to Herod, It is not lawful for you to have her; for it is not lawful for you to have the wife of your brother. For Herod having laid hold on John bound him and put him in prison, not daring to slay him outright and to take away the prophetic word from the people; but the wife of the king of Trachonitis - which is a kind of evil opinion and wicked teaching - gave birth to a daughter of the same name, whose movements, seemingly harmonious, pleasing Herod, who was fond of matters connected with birthdays, came the cause of there being no longer a prophetic head among the people. And up to this point I think that the movements of the people of the Jews, which seem to be according to the law, were nothing else than the movements of the daughter of Herodias; but the dancing of Herodias was opposed to that holy dancing with which those who have not danced will be reproached when they hear the words, We piped unto you, and you did not dance. And on birthdays, when the lawless word reigns over them, they dance so that their movements please that word. Some one of those before us has observed what is written in Genesis about the birthday of Pharaoh, and has told that the worthless man who loves things connected with birth keeps birthday festivals; and we, taking this suggestion from him, find in no Scripture that a birthday was kept by a righteous man. For Herod was more unjust than that famous Pharaoh; for by the latter on his birthday feast a chief baker is killed; Genesis 40:20 but by the former, John, than whom no one greater has risen among those born of women, Matthew 11:11 in regard to whom the Saviour says, But for what purpose did ye go out? To see a prophet? Yea, I say unto you, and more than a prophet. Luke 7:26 But thanks be unto God, that, even if the grace of prophecy was taken from the people, a grace greater than all that was poured forth among the Gentiles by our Saviour Jesus Christ, who became free among the dead; for though He were crucified through weakness, yet He lives through the power of God. 2 Corinthians 13:4 Consider also the word in which pure and impure meats are inquired into; but prophecy is despised when it is brought forward in a charger instead of meat. But the Jews have not the head of prophecy, inasmuch as they disown the crown of all prophecy, Christ Jesus; and the prophet is beheaded, because of an oath in a case where the duty was rather to break the oath than to keep the oath; for the charge of rashness in taking an oath and of breaking it because of the rashness is not the same in guilt as the death of a prophet. And not on this account alone is he beheaded, but because of those who sat at meat with him, who preferred that the prophet should be killed rather than live. And they recline at the same table and also feast along with the evil word which reigns over the Jews, who make merry over his birth. At times you may make a graceful application of the passage to those who swear rashly and wish to hold fast oaths which are taken with a view to unlawful deeds, by saying that not every keeping of oaths is seemly, just as the keeping of the oath of Herod was not. And mark, further, that not openly but secretly and in prison does Herod put John to death. For even the present word of the Jews does not openly deny the prophecies, but virtually and in secret denies them, and is convicted of disbelieving them. For as if they believed Moses they would have believed Jesus, John 5:46 so if they had believed the prophets they would have received Him who had been the subject of prophecy. But disbelieving Him they also disbelieve them, and cut off and confine in prison the prophetic word, and hold it dead and divided, and in no way wholesome, since they do not understand it. But we have the whole Jesus, the prophecy concerning Him being fulfilled which said, A bone shall not be broken. 10.24. And, if you wish to see of what nature are the sicknesses of the soul, contemplate with me the lovers of money, and the lovers of ambition, and the lovers of boys, and if any be fond of women; for these also beholding among the crowds and taking compassion upon them, He healed. For not every sin is to be considered a sickness, but that which has settled down in the whole soul. For so you may see the lovers of money wholly intent on money and upon preserving and gathering it, the lovers of ambition wholly intent on a little glory, for they gape for praise from the masses and the vulgar; and analogously you will understand in the case of the rest which we have named, and if there be any other like to them. Since, then, when expounding the words, He healed their sick, Matthew 14:14 we said that not every sin is a sickness, it is fitting to discuss from the Scripture the difference of these. The Apostle indeed says, writing to the Corinthians who had diverse sicknesses, For this cause many among you are weak and sickly, and not a few sleep. 1 Corinthians 11:30 Hear Him in these words, knitting a band and making it plaited of different sins, according as some are weak, and others sickly more than weak, and others, in comparison with both, are asleep. For some, because of impotence of soul, having a tendency to slip into any sin whatever, although they may not be wholly in the grasp of any form of sin, as the sickly are, are only weak; but others who, instead of loving God with all their soul and all their heart and all their mind, love money, or a little glory, or wife, or children, are suffering from something worse than weakness, and are sickly. And those who sleep are those who, when they ought to be taking heed and watching with the soul, are not doing this, but by reason of great want of attention are nodding in resolution and are drowsy in their reflections, such as in their dreamings defile the flesh, and set at naught that which is highest in authority, and rail at dignities. Jude 8 And these, because they are asleep, live in an atmosphere of vain and dream-like fancies concerning realities, not admitting the things which are actually true, but deceived by what appears in their vain imaginations, in regard to whom it is said in Isaiah, Like as when a thirsty man dreams that he is drinking, but when he has risen up is still thirsty, and his soul has cherished a vain hope, so shall be the wealth of all the nations as many as have warred in Jerusalem. If, then, we have seemed to make a digression in recounting the difference between the weak and the sickly and those that sleep, because of that which the Apostle said in the letter to the Corinthians which we have expounded, we have made the digression in our desire to represent what is meant to be understood by the saying, And He healed their sick. Matthew 14:14 11.12. And He called to Him the multitude and said to them, Hear and understand, etc. Matthew 15:10 We are clearly taught in these words by the Saviour that, when we read in Leviticus and Deuteronomy the precepts about meat clean and unclean, for the transgression of which we are accused by the material Jews and by the Ebionites who differ little from them, we are not to think that the scope of the Scripture is found in any superficial understanding of them. For if not that which enters into the mouth defiles the man, but that which proceeds out of the mouth, Matthew 15:11 and especially when, according to Mark, the Saviour said these things making all meats clean, Mark 7:19 manifestly we are not defiled when we eat those things which the Jews who desire to be in bondage to the letter of the law declare to be unclean, but we are then defiled when, whereas our lips ought to be bound with perception and we ought to make for them what we call a balance and weight, Sirach 28:25 we speak offhand and discuss matters we ought not, from which there comes to us the spring of sins. And it is indeed becoming to the law of God to forbid those things which arise from wickedness, and to enjoin those things which tend to virtue, but as for things which are in their own nature indifferent to leave them in their own place, as they may, according to our choice and the reason which is in us, be done ill if we sin in them, but if rightly directed by us be done well. And any one who has carefully thought on these matters will see that, even in those things which are thought to be good, it is possible for a man to sin who has taken them up in an evil way and under the impulse of passion, and that these things called impure may be considered pure, if used by us in accordance with reason. As, then, when the Jew sins his circumcision shall be reckoned for uncircumcision, but when one of the Gentiles acts uprightly his uncircumcision shall be reckoned for circumcision, Romans 2:25-26 so those things which are thought to be pure shall be reckoned for impure in the case of him who does not use them fittingly, nor when one ought, nor as far as he ought, nor for what reason he ought. But as for the things which are called impure, All things become pure to the pure, for, To them that are defiled and unbelieving nothing is pure, since both their minds and their conscience are defiled. Titus 1:15 And when these are defiled, they make all things whatsoever they touch defiled; as again on the contrary the pure mind and the pure conscience make all things pure, even though they may seem to be impure; for not from intemperance, nor from love of pleasure, nor with doubting which draws a man both ways, do the righteous use meats or drinks, mindful of the precept, Whether you eat or drink or whatsoever other thing ye do, do all to the glory of God. 1 Corinthians 10:31 And if it be necessary to delineate the foods which are unclean according to the Gospel, we will say that they are such as are supplied by covetousness, and are the result of base love of gain, and are taken up from love of pleasure, and from deifying the belly which is treated with honour, when it, with its appetites, and not reason, rules our souls. But as for us who know that some things are used by demons, or if we do not know, but suspect, and are in doubt about it, if we use such things, we have used them not to the glory of God, nor in the name of Christ; for not only does the suspicion that things have been sacrificed to idols condemn him who eats, but even the doubt concerning this; for he that doubts, according to the Apostle, is condemned if he eat, because he eats not of faith; and whatsoever is not of faith is sin. Romans 14:23 He then eats in faith who believes that that which is eaten has not been sacrificed in the temples of idols, and that it is not strangled nor blood; but he eats not of faith who is in doubt about any of these things. And the man who knowing that they have been sacrificed to demons nevertheless uses them, becomes a communicant with demons, while at the same time, his imagination is polluted with reference to demons participating in the sacrifice. And the Apostle, however, knowing that it is not the nature of meats which is the cause of injury to him who uses them or of advantage to him who refrains from their use, but opinions and the reason which is in them, said, But meat commends us not to God, for neither if we eat are we the better, nor if we eat not are we the worse. 1 Corinthians 8:8 And since he knew that those who have a loftier conception of what things are pure and what impure according to the law, turning aside from the distinction about the use of things pure and impure, and superstition, I think, in respect of things being different, become indifferent to the use of meats, and on this account are condemned by the Jews as transgressors of law, he said therefore, somewhere, Let no man therefore judge you in meat or in drink, etc., Colossians 2:16 teaching us that the things according to the letter are a shadow, but that the true thoughts of the law which are stored up in them are the good things to come, in which one may find what are the pure spiritual meats of the soul, and what are the impure foods in false and contradictory words which injure the man who is nourished in them, For the law had a shadow of the good things to come. Hebrews 10:1 11.14. After this, it is worth while to look at the phrase which has been assailed in a sophistical way by those who say that the God of the law and the God of the Gospel of Jesus Christ is not the same; for they say that the heavenly Father of Jesus Christ is not the husbandman of those who think that they worship God according to the law of Moses. Jesus Himself said that the Pharisees, who were worshipping the God who created the world and the law, were not a plant which His heavenly Father had planted, and that for this reason it was being rooted up. Matthew 15:13 But you might also say this, that even if it were the Father of Jesus who brought in and planted the people, when it came out of Egypt, to the mountain of His own inheritance, to the place which He had prepared for Himself to dwell in, Exodus 15:17 yet Jesus would have said, in regard to the Pharisees, Every plant which My heavenly Father planted not, shall be rooted up. Now, to this we will say, that as many as on account of their perverse interpretation of the things in the law were not a plant of His Father in heaven, were blinded in their minds, as not believing the truth, but taking pleasure in unrighteousness, 2 Thessalonians 2:12 by him who is deified by the sons of this world, and on this account is called by Paul the god of this world. 2 Corinthians 4:4 And do not suppose that Paul said that he was truly God; for just as the belly, though it is not the god of those who prize pleasure too highly, being lovers of pleasure rather than lovers of God, is said by Paul to be their god, Philippians 3:19 so the prince of this world, in regard to whom the Saviour says, Now has the prince of this world been judged, John 16:11 though he is not God, is said to be the god of those who do not wish to receive the spirit of adoption, in order that they may become sons of that world, and sons of the resurrection from the dead, and who, on this account, abide in the sonship of this world. I have deemed it necessary to introduce these matters, even though they may have been spoken by way of digression, because of the saying, They are blind guides of the blind. Matthew 15:14 Who are such? The Pharisees, whose minds the god of this world has blinded as they are unbelieving, because they have not believed in Jesus Christ; and he has blinded them so that the light of the Gospel of the glory of God in the face of Christ should not dawn upon them. 2 Corinthians 4:4 But not only must we avoid being guided by those blind ones who are conscious that they are in need of guides, because they have not yet received the power of vision of themselves; but even in the case of all who profess to guide us in sound doctrine, we must hear with care, and apply a sound judgment to what is said, lest being guided according to the ignorance of those who are blind, and do not see the things that concern sound doctrine, we ourselves may appear to be blind because we do not see the sense of the Scriptures, so that both he who guides and he who is guided will fall into the ditch of which we have spoken before. Next to this, it is written in what way Peter answered and said to the Saviour, as if he had not understood the saying, Not that which comes into the mouth defiles the man, but that which goes out of the mouth, Declare unto us the parable. Matthew 15:11 To which the Saviour says, Are ye also, even yet, without understanding? Matthew 15:16 As if He had said, Having been so long time with Me, do ye not yet understand the meaning of what is said, and do ye not perceive that for this reason that which goes into his mouth does not defile the man, because it passes into the belly, and going out from it is cast into the draught? Matthew 15:17 It was not in respect of the law in which they appeared to believe, that the Pharisees were not a plant of the Father of Jesus, but in respect of their perverse interpretation of the law and the things written in it. For since there are two things to be understood in regard to the law, the ministration of death which was engraven in letters and which had no kinship with the spirit, and the ministration of life which is understood in the spiritual law, those who were able with a sincere heart to say, We know that the law is spiritual, Romans 7:14 and therefore the law is holy, and the commandment holy and righteous and good, Romans 7:12 were the plant which the heavenly Father planted; but those who were not such, but guarded with care the letter which kills only, were not a plant of God but of him who hardened their heart, and put a veil over it, which veil had power over them so long as they did not turn to the Lord; for if any one should turn to the Lord, the veil is taken away, and the Lord is the Spirit. 2 Corinthians 3:16-17 Now some one when dealing with the passage might say, that just as not that which enters into the mouth defiles the man, Matthew 15:11 of even though it may be thought by the Jews to be defiled, so not that which enters into the mouth sanctifies the man, even though what is called the bread of the Lord may be thought by the simpler disciples to sanctify. And the saying is I think, not to be despised, and on this account, demands clear exposition, which seems to me to be thus; as it is not the meat but the conscience of him who eats with doubt which defiles him that eats, for he that doubts is condemned if he eat, because he eats not of faith, Romans 14:23 and as nothing is pure to him who is defiled and unbelieving, not in itself, but because of his defilement and unbelief, so that which is sanctified through the word of God and prayer does not, in its own nature, sanctify him who uses it, for, if this were so, it would sanctify even him who eats unworthily of the bread of the Lord, and no one on account of this food would become weak or sickly or asleep for something of this kind Paul represented in saying, For this cause many among you are weak and sickly and not a few sleep. 1 Corinthians 11:30 And in the case of the bread of the Lord, accordingly, there is advantage to him who uses it, when with undefiled mind and pure conscience he partakes of the bread. And so neither by not eating, I mean by the very fact that we do not eat of the bread which has been sanctified by the word of God and prayer, are we deprived of any good thing, nor by eating are we the better by any good thing; for the cause of our lacking is wickedness and sins, and the cause of our abounding is righteousness and right actions; so that such is the meaning of what is said by Paul, For neither if we eat are we the better, nor if we eat not are we the worse. 1 Corinthians 8:8 Now, if everything that enters into the mouth goes into the belly and is cast out into the drought, Matthew 15:17 even the meat which has been sanctified through the word of God and prayer, in accordance with the fact that it is material, goes into the belly and is cast out into the draught, but in respect of the prayer which comes upon it, according to the proportion of the faith, becomes a benefit and is a means of clear vision to the mind which looks to that which is beneficial, and it is not the material of the bread but the word which is said over it which is of advantage to him who eats it not unworthily of the Lord. And these things indeed are said of the typical and symbolic body. But many things might be said about the Word Himself who became flesh, John 1:14 and true meat of which he that eats shall assuredly live for ever, no worthless person being able to eat it; for if it were possible for one who continues worthless to eat of Him who became flesh, who was the Word and the living bread, it would not have been written, that every one who eats of this bread shall live forever. John 6:51 12.5. And His disciples came to the other side and forgot to take loaves. Matthew 16:5 Since the loaves which they had before they came to the other side were no longer useful to the disciples when they came to the other side, for they needed one kind of loaves before they crossed and a different kind when they crossed - on this account, being careless of taking loaves when going to the other side, they forgot to take loaves with them. To the other side then came the disciples of Jesus who had passed over from things material to things spiritual, and from things sensible to those which are intellectual. And perhaps that He might turn back those who, by crossing to the other side, had begun in spirit, from running back to carnal things, Jesus said to them when on the other side, Take heed and beware. Matthew 16:6 For there was a certain lump of teaching and of truly ancient leaven - that according to the bare letter, and on this account not freed from those things which arise from wickedness - which the Pharisees and Sadducees offered, of which Jesus does not wish His own disciples any longer to eat, having made for them a new and spiritual lump, offering Himself to those who gave up the leaven of the Pharisees and Sadducees and had come to Him - the living bread which came down from heaven and gives life to the world. John 6:33, 51 But since, to him who is no longer going to use the leaven and the lump and the teaching of the Pharisees and the Sadducees, the first thing is to see and then to beware, so that no one, by reason of not seeing and from want of taking heed, may ever partake of their forbidden leaven - on this account He says to the disciples, first, see, and then, beware. It is the mark of the clear-sighted and careful to separate the leaven of the Pharisees and Sadducees and every food that is not of the unleavened-bread of sincerity and truth 1 Corinthians 5:8 from the living bread, even that which came down from heaven, so that no one who eats may adopt the things of the Pharisees and the Sadducees, but by eating the living and true bread may strengthen his soul. And we might seasonably apply the saying to those who, along with the Christian way of life, prefer to live as the Jews, materially, for these do not see nor beware of the leaven of the Pharisees and Sadducees, but, contrary to the will of Jesus who forbade it, eat the bread of the Pharisees. Yea and also all, who do not wish to understand that the law is spiritual, and has a shadow of the good things to come, Hebrews 10:1 and is a shadow of the things to come, Colossians 2:17 neither inquire of what good thing about to be each of the laws is a shadow, nor do they see nor beware of the leaven of the Pharisees; and they also who reject the doctrine of the resurrection of the dead are not on their guard against the leaven of the Sadducees. And there are many among the heterodox who, because of their unbelief in regard to the resurrection of the dead, are imbued with the leaven of the Sadducees. Now, while Jesus said these things, the disciples reasoned, saying not aloud, but in their own hearts, We took no loaves. Matthew 16:7 And something like this was what they said, If we had loaves we would not have had to take of the leaven of the Pharisees and the Sadducees; but since, from want of loaves, we run the risk of taking from their leaven, while the Saviour does not wish us to run back to their teaching, therefore He said to us, Take heed and beware of the leaven of the Pharisees and the Sadducees. Matthew 16:6 And these things then they reasoned; Jesus, while looking to that which was in their hearts, and hearing the reasons in them, as the true overseer of hearts, reproves them because they did not see nor remember the loaves which they received from Him; on account of which, even when they appeared to be in want of loaves, they did not need the leaven of the Pharisees and the Sadducees. 12.12. But when we have understood how each of the sins through which there is a way to Hades is a gate of Hades, we shall apprehend that the soul, which has spot or wrinkle or any such thing, Ephesians 5:27 and because of wickedness is neither holy nor blameless, is neither a rock upon which Christ builds, nor a church, nor part of a church which Christ builds upon the rock. But if any one wishes to put us to shame in regard to these things because of the great majority of those of the church who are thought to believe, it must be said to him not only Many are called, but few chosen; Matthew 22:14 but also that which was said by the Saviour to those who come to Him, as it is recorded in Luke in these words, Strive to enter in by the narrow door, for many, I say unto you, shall seek to enter in through the narrow door and shall not be able; Luke 13:24 and also that which is written in the Gospel of Matthew thus, For narrow is the gate, and strait is the way that leads unto life, and few be they that find it. Matthew 7:14 Now, if you attend to the saying, Many, I say unto you, shall seek to enter in and shall not be able, Luke 13:24 you will understand that this refers to those who boast that they are of the church, but live weakly and contrary to the word. of those, then, who seek to enter in, those who are not able to enter will not be able to do so, because the gates of Hades prevail against them; but in the case of those against whom the gates of Hades will not prevail, those seeking to enter in will be strong, being able to do all things, in Christ Jesus, who strengthens them. Philippians 4:13 And in like manner each one of those who are the authors of any evil opinion has become the architect of a certain gate of Hades; but those who co-operate with the teaching of the architect of such things are servants and stewards, who are the bond-servants of the evil doctrine which goes to build up impiety. And though the gates of Hades are many and almost innumerable, no gate of Hades will prevail against the rock or against the church which Christ builds upon it. Notwithstanding, these gates have a certain power by which they gain the mastery over some who do not resist and strive against them; but they are overcome by others who, because they do not turn aside from Him who said, I am the door, John 10:9 have rased from their soul all the gates of Hades. And this also we must know that as the gates of cities have each their own names, in the same way the gates of Hades might be named after the species of sins; so that one gate of Hades is called fornication, through which fornicators go, and another denial, through which the deniers of God go down into Hades. And likewise already each of the heterodox and of those who have begotten any knowledge which is falsely so called, 1 Timothy 6:20 has built a gate of Hades - Marcion one gate, and Basilides another, and Valentinus another. 12.30. But if you will understand the differences of the Word which by the foolishness of preaching 1 Corinthians 1:21 is proclaimed to those who believe, and spoken in wisdom to them that are perfect, you will see in what way the Word has the form of a slave to those who are learning the rudiments, so that they say, We saw Him and He had no form or beauty. Isaiah 53:2 But to the perfect He comes in the glory of His own Father, Matthew 16:27 who might say, and we beheld His glory, the glory as of the only-begotten from the Father, full of grace and truth. John 1:14 For indeed to the perfect appears the glory of the Word, and the only-begotten of God His Father, and the fullness of grace and likewise of truth, which that man cannot perceive who requires the foolishness of the preaching, in order to believe. But the Son of man shall come in the glory of His own Father not alone, but with His own angels. And if you can conceive of all those who are fellow-helpers in the glory of the Word, and in the revelation of the Wisdom which is Christ, coming along with Him, you will see in what way the Son of man comes in the glory of His own Father with His own angels. And consider whether you can in this connection say that the prophets who formerly suffered in virtue of their word having no form or beauty had an analogous position to the Word who had no form or beauty. And, as the Son of man comes in the glory of His own Father, so the angels, who are the words in the prophets, are present with Him preserving the measure of their own glory. But when the Word comes in such form with His own angels, He will give to each a part of His own glory and of the brightness of His own angels, according to the action of each. But we say these things not rejecting even the second coming of the Son of God understood in its simpler form. But when shall these things happen? Shall it be when that apostolic oracle is fulfilled which says, For we must all stand before the judgment-seat of Christ, that each one may receive the things done in the body, according to what he has done, whether it be good or bad? 2 Corinthians 5:10 But if He will render to each according to his deed, not the good deed only, nor the evil apart from the good, it is manifest that He will render to each according to every evil, and according to every good, deed. But I suppose - in this also following the Apostle, but comparing also the sayings of Ezekiel, in which the sins of him who is a perfect convert are wiped out, and the former uprightness of him who has utterly fallen away is not held of account - that in the case of him who is perfected, and has altogether laid aside wickedness, the sins are wiped out, but that, in the case of him who has altogether revolted from piety, if anything good was formerly done by him, it is not taken into account. Ezekiel 18:21-24 But to us, who occupy a middle position between the perfect man and the apostate, when we stand before the judgment-seat of Christ, 2 Corinthians 5:10 there is rendered what we have done, whether good or bad; for we have not been so pure that our evil deeds are not at all imputed unto us, nor have we fallen away to such an extent that our better actions are forgotten. 12.40. But let us next see what was the thought of Peter when he answered and said to Jesus, Lord, it is good for us to be here; let us make three tabernacles, etc. And on this account these words call for very special examination, because Mark, in his own person, has added, For he knew not what to answer, Mark 9:6 but Luke, not knowing, he says, what he spoke. Luke 9:33 You will consider, therefore, if he spoke these things as in a trance, being filled with the spirit which moved him to say these things, which could not be a Holy Spirit; for John taught in the Gospel that, before the resurrection of the Saviour, no one had the Holy Spirit, saying, For the Spirit was not yet, because Jesus was not yet glorified. John 7:39 But if the Spirit was not yet, and he, not knowing what he said, spoke under the influence of some spirit, the spirit which caused these things to be said was some one of the spirits which had not yet been triumphed over in the cross, nor made a show of along with them, about whom it is written, Having put off from Himself the principalities and the powers, He made a show of them openly, triumphing over them in the cross. Colossians 2:15 But this spirit was perhaps that which is called a stumbling-block by Jesus, and which is spoken of as Satan in the passage, Get behind Me, Satan; you are a stumbling-block unto me. Matthew 16:23 But I know well that such things will offend many who meet with them, because they think that it is opposed to sound reason that he should be spoken ill of who a little before had been pronounced blessed by Jesus, on the ground that the Father in heaven had revealed to him the things concerning the Saviour, to-wit, that He was verily Jesus, and the Christ, and the Son of the living God. But let such an one attend more exactly to the statements about Peter and the rest of the Apostles, how even they made requests as if they were yet alien from Him who was to redeem them from the enemy and purchase them with His own precious blood; or let them also, who will have it that even before the passion of Jesus the Apostles were perfect, tell us whence it came about that Peter and they that were with him were heavy with sleep. Luke 9:32 But to anticipate something else of what follows and apply it to the subject in hand, I would raise in turn these questions - whether it is possible for any one to find occasion of stumbling in Jesus apart from the working of the devil who caused him to stumble; and whether it is possible for any one to deny Jesus, and that in presence of a little maid and a doorkeeper and men most worthless, unless a spirit had been with him in his denial hostile to the Spirit which is given and the wisdom, (which is given) to those who are assisted by God to make confession, according to a certain desert of theirs. But he who has learned to refer the roots of sin to the father of sin, the devil, will not say that apart from him either the Apostles were caused to stumble, or that Peter denied Christ thrice before that well-known cock-crowing. But if this be so, consider whether perhaps with a view to make Jesus stumble, so far as was in his power, and to turn Him aside from the dispensation whose characteristic was suffering that brought salvation to men, which He undertook with great willingness, seeking to effect these things which seemed to contribute to this end, he himself also here wishes as it were, by deceit, to draw away Jesus, as if calling upon Him no longer to condescend to men, and come to them, and undergo death for them, but to abide on the high mountain with Moses and Elijah. But he promised also to build three tabernacles, one apart for Jesus, and one for Moses, and one for Elijah, as if one tabernacle would not have sufficed for the three, if it had been necessary for them to be in tabernacles and in the high mountain. And perhaps also in this he acted with evil intent, when he incited him who did not know what he said, not desiring that Jesus and Moses and Elijah should be together, but desiring to separate them from one another, under pretext of the three tabernacles. And likewise it was a lie, It is good for us to be here; Matthew 17:4 for if it had been a good thing they would also have remained there. But if it were a lie, you will seek to know who caused the lie to be spoken; and especially since according to John, When he speaks a lie he speaks of his own; for he is a liar and the father thereof; John 8:44 and as there is no truth apart from the working of Him who says, I am the Truth, John 14:6 so there is no lie apart from him who is the enemy of truth. These contrary qualities, accordingly, were still in Peter truth and falsehood; and from truth he said, You are the Christ, the son of the living God, Matthew 16:16 but from falsehood he said, May God be propitious to You, Lord, this shall not be unto You, Matthew 16:20 and also, It is good for us to be here. Matthew 17:4 But if any one will not admit that Peter spoke these things from any evil inspiration, but that his words were of his own mere choice, and it is demanded of him how he will interpret, not knowing what he said, and, Luke 9:33 for he did not know what to answer, Mark 9:6 he will say, that in the former case Peter held it to be a shameful thing and unworthy of Jesus to admit that the Son of the living God, the Christ, whom already the Father had revealed to him, should be killed; and in the present case that, as having seen the two forms of Jesus and the one at the transfiguration which was much more excellent, being well pleased with that, he said that it was good to make their sojourning in that mountain, in order that he himself and those with him might rejoice as they beheld the transfiguration of Jesus and His face shining as the sun, and His garments white as the light, and, in addition to these things, might always behold in glory those whom they had once seen in glory, Moses and Elijah; and that they might rejoice at the things which they might hear, as they talked and held intercourse with each other, Moses and Elijah with Jesus, and Jesus with them. 13.6. Let us now, then, give heed to the very letter of the passage, and first let us inquire, how he who has been cast into darkness and repressed by an impure and deaf and dumb spirit is said to be a lunatic, and for what reason the expression to be a lunatic derives its name from the great light in heaven which is next to the sun, which God appointed to rule over the night. Genesis 1:16 Let physicians then, discuss the physiology of the matter, inasmuch as they think that there is no impure spirit in the case, but a bodily disorder, and inquiring into the nature of things let them say, that the moist humours which are in the head are moved by a certain sympathy which they have with the light of the moon, which has a moist nature; but as for us, who also believe the Gospel that this sickness is viewed as having been effected by an impure dumb and deaf spirit in those who suffer from it, and who see that those, who are accustomed like the magicians of the Egyptians to promise a cure in regard to such, seem sometimes to be successful in their case, we will say that, perhaps, with the view of slandering the creation of God, in order that unrighteousness may be spoken loftily, and that they may set their mouth against the heaven, this impure spirit watches certain configurations of the moon, and so makes it appear from observation of men suffering at such and such a phase of the moon, that the cause of so great an evil is not the dumb and deaf demon, but the great light in heaven which was appointed to rule by night, and which has no power to originate such a disorder among men. But they all speak unrighteousness loftily, as many as say, that the cause of all the disorders which exist on the earth, whether of such generally or of each in detail, arises from the disposition of the stars; and such have truly set their mouth against the heaven, when they say that some of the stars have a malevolent, and others a benevolent influence; since no star was formed by the God of the universe to work evil, according to Jeremiah as it is written in the Lamentations, Out of the mouth of the Lord shall come things noble and that which is good. And it is probable that as this impure spirit, producing what is called lunacy, observes the phases of the moon, that it may work on him who for certain causes has been committed to it, and who has not made himself worthy of the guardianship of angels, so also there are other spirits and demons who work at certain phases of the rest of the stars; so that not the moon only, but the rest of the stars also may be calumniated by those who speak unrighteousness loftily. It is worth while, then, to listen to the casters of nativities, who refer the origin of every form of madness and every demoniacal possession to the phases of the moon. That those, then, who suffer from what is called lunacy sometimes fall into the water is evident, and that they also fall into the fire, less frequently indeed, yet it does happen; and it is evident that this disorder is very difficult to cure, so that those who have the power to cure demoniacs sometimes fail in respect of this, and sometimes with fastings and supplications and more toils, succeed. But you will inquire whether there are such disorders in spirits as well as in men; so that some of them speak, but some of them are speechless, and some of them hear, but some are deaf; for as in them will be found the cause of their being impure, so also, because of their freedom of will, are they condemned to be speechless and deaf; for some men will suffer such condemnation if the prayer of the prophet, as spoken by the Holy Spirit, shall be given heed to, in which it is said of certain sinners, Let the lying lips be put to silence. And so, perhaps, those who make a bad use of their hearing, and admit the hearing of vanities, will be rendered deaf by Him who said, Who has made the stone-deaf and the deaf, Exodus 4:11 so that they may no longer lend an ear to vain things. 13.11. And this may be put in another way. There are some who are kings' sons on the earth, and yet they are not sons of those kings, but sons, and sons absolutely; but others, because of their being strangers to the sons of the kings of the earth, and sons of no one of those upon the earth, but on this very account are sons, whether of God or of His Son, or of some one of those who are God's. If, then, the Saviour inquires of Peter, saying, The kings of the earth from whom do they receive toll or tribute - from their own sons or from strangers? Matthew 17:25 and Peter replies not from their own sons, but from strangers, then Jesus says about such as are strangers to the kings of the earth, and on account of being free are sons, Therefore the sons are free; Matthew 17:26 for the sons of the kings of the earth are not free, since every one that commits sin is the bond-servant of sin, John 8:34 but they are free who abide in the truth of the word of God, and on this account, know the truth, that they also may become free from sin. If, any one then, is a son simply, and not in this matter wholly a son of the kings of the earth, he is free. And nevertheless, though he is free, he takes care not to offend even the kings of the earth, and their sons, and those who receive the half-shekel; wherefore He says, Let us not cause them to stumble, but go and cast your net, and take up the fish that first comes up, Matthew 17:27 etc. But I would inquire of those who are pleased to make myths about different natures, of what sort of nature they were, whether the kings of the earth, or their sons, or those who receive the half-shekel, whom the Saviour does not wish to offend; it appears of a verity, ex hypothesi, that they are not of a nature worthy of praise, and yet He took heed not to cause them to stumble, and He prevents any stumbling-block being put in their way, that they may not sin more grievously, and that with a view to their being saved - if they will - even by receiving Him who has spared them from being caused to stumble. And as in a place verily of consolation - for such is, by interpretation, Capernaum - comforting the disciple as being both free and a son, He gives to him the power of catching the fish first, that when it came up Peter might be comforted by its coming up and being caught, and by the stater being taken from its mouth, in order to be paid to those whose the stater was, and who demanded as their own such a piece of money. 13.23. Next we must test accurately the meaning of the word necessity in the passage, For there is a necessity that the occasions come, Matthew 18:7 and to the like effect in Luke, It is 'inadmissible' but that occasions of stumbling should come, Luke 18:1 instead of impossible. And as it is necessary that that which is mortal should die, and it is impossible but that it should die, and as it must needs be that he who is in the body should be fed, for it is impossible for one who is not fed to live, so it is necessary and impossible but that occasions of stumbling should arise, since there is a necessity also that wickedness should exist before virtue in men, from which wickedness stumbling-blocks arise; for it is impossible that a man should be found altogether sinless, and who, without sin, has attained to virtue. For the wickedness in the evil powers, which is the primal source of the wickedness among men, is altogether eager to work through certain instruments against the men in the world. And perhaps also the wicked powers are more exasperated when they are cast out by the word of Jesus, and their worship is lessened, their customary sacrifices not being offered unto them; and there is a necessity that these offenses come; but there is no necessity that they should come through any particular one; wherefore the woe falls on the man through whom the stumbling-block comes, as he has given a place to the wicked power whose purpose it is to create a stumbling-block. But do not suppose that by nature, and from constitution, there are certain stumbling-blocks which seek out men through whom they come; for as God did not make death, so neither did He create stumbling-blocks; but free-will begot the stumbling-blocks in some who did not wish to endure toils for virtue. 14.13. Only, I have said these things with the view of referring his return when he comes with his kingdom to the consummation, when he commanded the servants to whom he had given the money to be called to him that he might know what they had gained by trading, and from a desire to demonstrate from this, and from the parable of the Talents, that the passage he who wished to make a reckoning with his own servants Matthew 18:23 is to be referred to the consummation when now he is king, receiving the kingdom, on account of which, according to another parable, Luke 19:12 he went into a far country, to receive for himself a kingdom and to return. Therefore, when he returned after receiving the kingdom, he wished to make a reckoning with his own servants. And when he had begun to reckon, there was brought unto him one who owed many talents, Matthew 18:24 and he was brought as to a king by those who had been appointed his ministers - I think, the angels. And perhaps he was one of those under the kingdom who had been entrusted with a great administration and had not dispensed it well, but had wasted what had been entrusted to him, so that he came to owe the many talents which he had lost. This very man, perhaps not having the means to pay, is ordered by the king to be sold along with his wife, by intercourse with whom he became the father of certain children. But it is no easy task to see what is intellectually meant by father and mother and children. What this means in point of truth God may know, and whether He Himself has given insight to us or not, he who can may judge. Only this is our conception of the passage; that, as the Jerusalem which is above is the mother Galatians 4:26 of Paul and of those like him, so there may be a mother of others after the analogy of Jerusalem, the mother, for example, of Syene in Egypt, or Sidon, or as many cities as are named in the Scriptures. Then, as Jerusalem is a bride adorned for her husband, Revelation 21:2 Christ, so there may be those mothers of certain powers who have been allotted to them as wives or brides. And as there are certain children of Jerusalem, as mother, and of Christ, as father, so there would be certain children of Syene, or Memphis, or Tyre, or Sidon, and the rulers set over them. Perhaps then, too, this one, the debtor of many talents who was brought to the king, has, as we have said, a wife and children, whom at first the king ordered to be sold, and also all that he had to be sold; but afterwards, being moved with compassion, he released him and forgave him all the debt; not, as if he were ignorant of the future, but, in order that we might understand what happened, it was written that he did so. Each one then of those who have, as we have said, a wife and children will render an account whenever the king comes to make a reckoning, having received the kingdom and having returned; and each of them as a ruler of any Syene or Memphis, or Tyre or Sidon, or any like them, has also debtors. This one, then, having been released, and having been forgiven all the debt, went out from the king and found one of his fellow-servants, Matthew 18:28 etc.; and, on this account, I suppose that he took him by the throat, when he had gone out from the king, for unless he had gone out he would not have taken his own fellow-servant by the throat. Then observe the accuracy of the Scripture, how that the one fell down and worshipped, but the other fell down and did not worship but besought; and the king being moved with compassion released him and forgave him all the debt, but the servant did not wish even to pity his own fellow-servant; and the king before his release ordered him to be sold and what was his, while he who had been forgiven cast him into prison. And observe that his fellow-servants did not bring any accusation or said, but told, Matthew 18:31 and that he did not use the epithet wicked at the beginning in regard to the money lost, but reserved it afterwards for his action towards the fellow-servant. But mark also the moderation of the king; he does not say, You worshipped me, but You besought me; and no longer did he order him and his to be sold, but, what was worse, he delivered him to the tormentors, because of his wickedness. Matthew 18:34 But who may these be but those who have been appointed in the matter of punishments? But at the same time observe, because of the use made of this parable by adherents of heresies, that if they accuse the Creator of being passionate, because of words that declare the wrath of God, they ought also to accuse this king, because that being angry, he delivered the debtor to the tormentors. But it must further be said to those whose view it is that no one is delivered by Jesus to the tormentors - pray, explain to us, good sirs, who is the king who delivered the wicked servant to the tormentors? And let them also attend to this, So therefore also shall My heavenly Father do unto you; Matthew 18:35 and to the same persons also might rather be said the things in the parable of the Ten Pounds that the Son of the good God said, Howbeit these mine enemies which would not that I should reign over them, Luke 19:27 etc. The conclusion of the parable, however, is adapted also to the simpler; for all of us who have obtained the forgiveness of our own sins, and have not forgiven our brethren, are taught at once that we shall suffer the lot of him who was forgiven but did not forgive his fellow-servant. |
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287. Origen, Against Celsus, 1.9, 1.12, 1.57, 1.69, 2.1.7, 2.16, 2.20, 2.27, 2.64, 2.69, 3.11-3.13, 3.23, 3.41, 3.59, 4.1, 4.11, 4.16, 4.25-4.27, 4.29, 5.59-5.65, 6.24-6.38, 6.31.43, 6.51, 6.77, 7.3-7.4, 7.3.20, 7.32, 7.40, 15.61 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 132; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 100, 127, 363, 456, 475, 476, 478, 479, 480, 543, 560; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 222; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 388; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 88, 200; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 251, 294; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 194; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 123; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 297; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 53, 54, 55, 73, 156, 180, 226, 246, 250; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 490; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 194; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 58; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 95, 187, 189 | 1.9. He next proceeds to recommend, that in adopting opinions we should follow reason and a rational guide, since he who assents to opinions without following this course is very liable to be deceived. And he compares inconsiderate believers to Metragyrt , and soothsayers, and Mithr , and Sabbadians, and to anything else that one may fall in with, and to the phantoms of Hecate, or any other demon or demons. For as among such persons are frequently to be found wicked men, who, taking advantage of the ignorance of those who are easily deceived, lead them away whither they will, so also, he says, is the case among Christians. And he asserts that certain persons who do not wish either to give or receive a reason for their belief, keep repeating, Do not examine, but believe! and, Your faith will save you! And he alleges that such also say, The wisdom of this life is bad, but that foolishness is a good thing! To which we have to answer, that if it were possible for all to leave the business of life, and devote themselves to philosophy, no other method ought to be adopted by any one, but this alone. For in the Christian system also it will be found that there is, not to speak at all arrogantly, at least as much of investigation into articles of belief, and of explanation of dark sayings, occurring in the prophetical writings, and of the parables in the Gospels, and of countless other things, which either were narrated or enacted with a symbolic signification, (as is the case with other systems). But since the course alluded to is impossible, partly on account of the necessities of life, partly on account of the weakness of men, as only a very few individuals devote themselves earnestly to study, what better method could be devised with a view of assisting the multitude, than that which was delivered by Jesus to the heathen? And let us inquire, with respect to the great multitude of believers, who have washed away the mire of wickedness in which they formerly wallowed, whether it were better for them to believe without a reason, and (so) to have become reformed and improved in their habits, through the belief that men are chastised for sins, and honoured for good works or not to have allowed themselves to be converted on the strength of mere faith, but (to have waited) until they could give themselves to a thorough examination of the (necessary) reasons. For it is manifest that, (on such a plan), all men, with very few exceptions, would not obtain this (amelioration of conduct) which they have obtained through a simple faith, but would continue to remain in the practice of a wicked life. Now, whatever other evidence can be furnished of the fact, that it was not without divine intervention that the philanthropic scheme of Christianity was introduced among men, this also must be added. For a pious man will not believe that even a physician of the body, who restores the sick to better health, could take up his abode in any city or country without divine permission, since no good happens to men without the help of God. And if he who has cured the bodies of many, or restored them to better health, does not effect his cures without the help of God, how much more He who has healed the souls of many, and has turned them (to virtue), and improved their nature, and attached them to God who is over all things, and taught them to refer every action to His good pleasure, and to shun all that is displeasing to Him, even to the least of their words or deeds, or even of the thoughts of their hearts? 1.12. In the next place, when Celsus says in express words, If they would answer me, not as if I were asking for information, for I am acquainted with all their opinions, but because I take an equal interest in them all, it would be well. And if they will not, but will keep reiterating, as they generally do, 'Do not investigate,' etc., they must, he continues, explain to me at least of what nature these things are of which they speak, and whence they are derived, etc. Now, with regard to his statement that he is acquainted with all our doctrines, we have to say that this is a boastful and daring assertion; for if he had read the prophets in particular, which are full of acknowledged difficulties, and of declarations that are obscure to the multitude, and if he had perused the parables of the Gospels, and the other writings of the law and of the Jewish history, and the utterances of the apostles, and had read them candidly, with a desire to enter into their meaning, he would not have expressed himself with such boldness, nor said that he was acquainted with all their doctrines. Even we ourselves, who have devoted much study to these writings, would not say that we were acquainted with everything, for we have a regard for truth. Not one of us will assert, I know all the doctrines of Epicurus, or will be confident that he knows all those of Plato, in the knowledge of the fact that so many differences of opinion exist among the expositors of these systems. For who is so daring as to say that he knows all the opinions of the Stoics or of the Peripatetics? Unless, indeed, it should be the case that he has heard this boast, I know them all, from some ignorant and senseless individuals, who do not perceive their own ignorance, and should thus imagine, from having had such persons as his teachers, that he was acquainted with them all. Such an one appears to me to act very much as a person would do who had visited Egypt (where the Egyptian savans, learned in their country's literature, are greatly given to philosophizing about those things which are regarded among them as divine, but where the vulgar, hearing certain myths, the reasons of which they do not understand, are greatly elated because of their fancied knowledge), and who should imagine that he is acquainted with the whole circle of Egyptian knowledge, after having been a disciple of the ignorant alone, and without having associated with any of the priests, or having learned the mysteries of the Egyptians from any other source. And what I have said regarding the learned and ignorant among the Egyptians, I might have said also of the Persians; among whom there are mysteries, conducted on rational principles by the learned among them, but understood in a symbolic sense by the more superficial of the multitude. And the same remark applies to the Syrians, and Indians, and to all those who have a literature and a mythology. 1.57. The Jew, moreover, in the treatise, addresses the Saviour thus: If you say that every man, born according to the decree of Divine Providence, is a son of God, in what respect should you differ from another? In reply to whom we say, that every man who, as Paul expresses it, is no longer under fear, as a schoolmaster, but who chooses good for its own sake, is a son of God; but this man is distinguished far and wide above every man who is called, on account of his virtues, a son of God, seeing He is, as it were, a kind of source and beginning of all such. The words of Paul are as follow: For you have not received the spirit of bondage again to fear; but you have received the Spirit of adoption, whereby we cry, Abba, Father. But, according to the Jew of Celsus, countless individuals will convict Jesus of falsehood, alleging that those predictions which were spoken of him were intended of them. We are not aware, indeed, whether Celsus knew of any who, after coming into this world, and having desired to act as Jesus did, declared themselves to be also the sons of God, or the power of God. But since it is in the spirit of truth that we examine each passage, we shall mention that there was a certain Theudas among the Jews before the birth of Christ, who gave himself out as some great one, after whose death his deluded followers were completely dispersed. And after him, in the days of the census, when Jesus appears to have been born, one Judas, a Galilean, gathered around him many of the Jewish people, saying he was a wise man, and a teacher of certain new doctrines. And when he also had paid the penalty of his rebellion, his doctrine was overturned, having taken hold of very few persons indeed, and these of the very humblest condition. And after the times of Jesus, Dositheus the Samaritan also wished to persuade the Samaritans that he was the Christ predicted by Moses; and he appears to have gained over some to his views. But it is not absurd, in quoting the extremely wise observation of that Gamaliel named in the book of Acts, to show how those persons above mentioned were strangers to the promise, being neither sons of God nor powers of God, whereas Christ Jesus was truly the Son of God. Now Gamaliel, in the passage referred to, said: If this counsel or this work be of men, it will come to nought (as also did the designs of those men already mentioned after their death); but if it be of God, you cannot overthrow this doctrine, lest haply you be found even to fight against God. There was also Simon the Samaritan magician, who wished to draw away certain by his magical arts. And on that occasion he was successful; but now-a-days it is impossible to find, I suppose, thirty of his followers in the entire world, and probably I have even overstated the number. There are exceedingly few in Palestine; while in the rest of the world, through which he desired to spread the glory of his name, you find it nowhere mentioned. And where it is found, it is found quoted from the Acts of the Apostles; so that it is to Christians that he owes this mention of himself, the unmistakeable result having proved that Simon was in no respect divine. 1.69. After this, Celsus, confusing together the Christian doctrine and the opinions of some heretical sect, and bringing them forward as charges that were applicable to all who believe in the divine word, says: Such a body as yours could not have belonged to God. Now, in answer to this, we have to say that Jesus, on entering into the world, assumed, as one born of a woman, a human body, and one which was capable of suffering a natural death. For which reason, in addition to others, we say that He was also a great wrestler; having, on account of His human body, been tempted in all respects like other men, but no longer as men, with sin as a consequence, but being altogether without sin. For it is distinctly clear to us that He did no sin, neither was guile found in His mouth; and as one who knew no sin, God delivered Him up as pure for all who had sinned. Then Celsus says: The body of god would not have been so generated as you, O Jesus, were. He saw, besides, that if, as it is written, it had been born, His body somehow might be even more divine than that of the multitude, and in a certain sense a body of god. But he disbelieves the accounts of His conception by the Holy Ghost, and believes that He was begotten by one Panthera, who corrupted the Virgin, because a god's body would not have been so generated as you were. But we have spoken of these matters at greater length in the preceding pages. 2.16. Exceedingly weak is his assertion, that the disciples of Jesus wrote such accounts regarding him, by way of extenuating the charges that told against him: as if, he says, any one were to say that a certain person was a just man, and yet were to show that he was guilty of injustice; or that he was pious, and yet had committed murder; or that he was immortal, and yet was dead; subjoining to all these statements the remark that he had foretold all these things. Now his illustrations are at once seen to be inappropriate; for there is no absurdity in Him who had resolved that He would become a living pattern to men, as to the manner in which they were to regulate their lives, showing also how they ought to die for the sake of their religion, apart altogether from the fact that His death on behalf of men was a benefit to the whole world, as we proved in the preceding book. He imagines, moreover, that the whole of the confession of the Saviour's sufferings confirms his objection instead of weakening it. For he is not acquainted either with the philosophical remarks of Paul, or the statements of the prophets, on this subject. And it escaped him that certain heretics have declared that Jesus underwent His sufferings in appearance, not in reality. For had he known, he would not have said: For you do not even allege this, that he seemed to wicked men to suffer this punishment, though not undergoing it in reality; but, on the contrary, you acknowledge that he openly suffered. But we do not view His sufferings as having been merely in appearance, in order that His resurrection also may not be a false, but a real event. For he who really died, actually arose, if he did arise; whereas he who appeared only to have died, did not in reality arise. But since the resurrection of Jesus Christ is a subject of mockery to unbelievers, we shall quote the words of Plato, that Erus the son of Armenius rose from the funeral pile twelve days after he had been laid upon it, and gave an account of what he had seen in Hades; and as we are replying to unbelievers, it will not be altogether useless to refer in this place to what Heraclides relates respecting the woman who was deprived of life. And many persons are recorded to have risen from their tombs, not only on the day of their burial, but also on the day following. What wonder is it, then, if in the case of One who performed many marvellous things, both beyond the power of man and with such fullness of evidence, that he who could not deny their performance, endeavoured to calumniate them by comparing them to acts of sorcery, should have manifested also in His death some greater display of divine power, so that His soul, if it pleased, might leave its body, and having performed certain offices out of it, might return again at pleasure? And such a declaration is Jesus said to have made in the Gospel of John, when He said: No man takes My life from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again. And perhaps it was on this account that He hastened His departure from the body, that He might preserve it, and that His legs might not be broken, as were those of the robbers who were crucified with Him. For the soldiers broke the legs of the first, and of the other who was crucified with Him; but when they came to Jesus, and saw that He was dead, they broke not His legs. We have accordingly answered the question, How is it credible that Jesus could have predicted these things? And with respect to this, How could the dead man be immortal? let him who wishes to understand know, that it is not the dead man who is immortal, but He who rose from the dead. So far, indeed, was the dead man from being immortal, that even the Jesus before His decease - the compound being, who was to suffer death - was not immortal. For no one is immortal who is destined to die; but he is immortal when he shall no longer be subject to death. But Christ, being raised from the dead, dies no more: death has no more dominion over Him; although those may be unwilling to admit this who cannot understand how such things should be said. 2.20. Let us see how he continues after this: These events, he says, he predicted as being a God, and the prediction must by all means come to pass. God, therefore, who above all others ought to do good to men, and especially to those of his own household, led on his own disciples and prophets, with whom he was in the habit of eating and drinking, to such a degree of wickedness, that they became impious and unholy men. Now, of a truth, he who shared a man's table would not be guilty of conspiring against him; but after banqueting with God, he became a conspirator. And, what is still more absurd, God himself plotted against the members of his own table, by converting them into traitors and villains! Now, since you wish me to answer even those charges of Celsus which seem to me frivolous, the following is our reply to such statements. Celsus imagines that an event, predicted through foreknowledge, comes to pass because it was predicted; but we do not grant this, maintaining that he who foretold it was not the cause of its happening, because he foretold it would happen; but the future event itself, which would have taken place though not predicted, afforded the occasion to him, who was endowed with foreknowledge, of foretelling its occurrence. Now, certainly this result is present to the foreknowledge of him who predicts an event, when it is possible that it may or may not happen, viz., that one or other of these things will take place. For we do not assert that he who foreknows an event, by secretly taking away the possibility of its happening or not, makes any such declaration as this: This shall infallibly happen, and it is impossible that it can be otherwise. And this remark applies to all the foreknowledge of events dependent upon ourselves, whether contained in the sacred Scriptures or in the histories of the Greeks. Now, what is called by logicians an idle argument, which is a sophism, will be no sophism as far as Celsus can help, but according to sound reasoning it is a sophism. And that this may be seen, I shall take from the Scriptures the predictions regarding Judas, or the foreknowledge of our Saviour regarding him as the traitor; and from the Greek histories the oracle that was given to Laius, conceding for the present its truth, since it does not affect the argument. Now, in Ps. cviii., Judas is spoken of by the mouth of the Saviour, in words beginning thus: Hold not Your peace, O God of my praise; for the mouth of the wicked and the mouth of the deceitful are opened against me. Now, if you carefully observe the contents of the psalm, you will find that, as it was foreknown that he would betray the Saviour, so also was he considered to be himself the cause of the betrayal, and deserving, on account of his wickedness, of the imprecations contained in the prophecy. For let him suffer these things, because, says the psalmist, he remembered not to show mercy, but persecuted the poor and needy man. Wherefore it was possible for him to show mercy, and not to persecute him whom he did persecute. But although he might have done these things, he did not do them, but carried out the act of treason, so as to merit the curses pronounced against him in the prophecy. And in answer to the Greeks we shall quote the following oracular response to Laius, as recorded by the tragic poet, either in the exact words of the oracle or in equivalent terms. Future events are thus made known to him by the oracle: Do not try to beget children against the will of the gods. For if you beget a son, your son shall murder you; and all your household shall wade in blood. Now from this it is clear that it was within the power of Laius not to try to beget children, for the oracle would not have commanded an impossibility; and it was also in his power to do the opposite, so that neither of these courses was compulsory. And the consequence of his not guarding against the begetting of children was, that he suffered from so doing the calamities described in the tragedies relating to Œdipus and Jocasta and their sons. Now that which is called the idle argument, being a quibble, is such as might be applied, say in the case of a sick man, with the view of sophistically preventing him from employing a physician to promote his recovery; and it is something like this: If it is decreed that you should recover from your disease, you will recover whether you call in a physician or not; but if it is decreed that you should not recover, you will not recover whether you call in a physician or no. But it is certainly decreed either that you should recover, or that you should not recover; and therefore it is in vain that you call in a physician. Now with this argument the following may be wittily compared: If it is decreed that you should beget children, you will beget them, whether you have intercourse with a woman or not. But if it is decreed that you should not beget children, you will not do so, whether you have intercourse with a woman or no. Now, certainly, it is decreed either that you should beget children or not; therefore it is in vain that you have intercourse with a woman. For, as in the latter instance, intercourse with a woman is not employed in vain, seeing it is an utter impossibility for him who does not use it to beget children; so, in the former, if recovery from disease is to be accomplished by means of the healing art, of necessity the physician is summoned, and it is therefore false to say that in vain do you call in a physician. We have brought forward all these illustrations on account of the assertion of this learned Celsus, that being a God He predicted these things, and the predictions must by all means come to pass. Now, if by by all means he means necessarily, we cannot admit this. For it was quite possible, also, that they might not come to pass. But if he uses by all means in the sense of simple futurity, which nothing hinders from being true (although it was possible that they might not happen), he does not at all touch my argument; nor did it follow, from Jesus having predicted the acts of the traitor or the perjurer, that it was the same thing with His being the cause of such impious and unholy proceedings. For He who was among us, and knew what was in man, seeing his evil disposition, and foreseeing what he would attempt from his spirit of covetousness, and from his want of stable ideas of duty towards his Master, along with many other declarations, gave utterance to this also: He that dips his hand with Me in the dish, the same shall betray Me. 2.27. After this he says, that certain of the Christian believers, like persons who in a fit of drunkenness lay violent hands upon themselves, have corrupted the Gospel from its original integrity, to a threefold, and fourfold, and many-fold degree, and have remodelled it, so that they might be able to answer objections. Now I know of no others who have altered the Gospel, save the followers of Marcion, and those of Valentinus, and, I think, also those of Lucian. But such an allegation is no charge against the Christian system, but against those who dared so to trifle with the Gospels. And as it is no ground of accusation against philosophy, that there exist Sophists, or Epicureans, or Peripatetics, or any others, whoever they may be, who hold false opinions; so neither is it against genuine Christianity that there are some who corrupt the Gospel histories, and who introduce heresies opposed to the meaning of the doctrine of Jesus. 2.64. Although Jesus was only a single individual, He was nevertheless more things than one, according to the different standpoint from which He might be regarded; nor was He seen in the same way by all who beheld Him. Now, that He was more things than one, according to the varying point of view, is clear from this statement, I am the way, and the truth, and the life; and from this, I am the bread; and this, I am the door, and innumerable others. And that when seen He did not appear in like fashion to all those who saw Him, but according to their several ability to receive Him, will be clear to those who notice why, at the time when He was about to be transfigured on the high mountain, He did not admit all His apostles (to this sight), but only Peter, and James, and John, because they alone were capable of beholding His glory on that occasion, and of observing the glorified appearance of Moses and Elijah, and of listening to their conversation, and to the voice from the heavenly cloud. I am of opinion, too, that before He ascended the mountain where His disciples came to Him alone, and where He taught them the beatitudes, when He was somewhere in the lower part of the mountain, and when, as it became late, He healed those who were brought to Him, freeing them from all sickness and disease, He did not appear the same person to the sick, and to those who needed His healing aid, as to those who were able by reason of their strength to go up the mountain along with Him. Nay, even when He interpreted privately to His own disciples the parables which were delivered to the multitudes without, from whom the explanation was withheld, as they who heard them explained were endowed with higher organs of hearing than they who heard them without explanation, so was it altogether the same with the eyes of their soul, and, I think, also with those of their body. And the following statement shows that He had not always the same appearance, viz., that Judas, when about to betray Him, said to the multitudes who were setting out with him, as not being acquainted with Him, Whomsoever I shall kiss, the same is He. And I think that the Saviour Himself indicates the same thing by the words: I was daily with you, teaching in the temple, and you laid no hold on Me. Entertaining, then, such exalted views regarding Jesus, not only with respect to the Deity within, and which was hidden from the view of the multitude, but with respect to the transfiguration of His body, which took place when and to whom He would, we say, that before Jesus had put off the governments and powers, and while as yet He was not dead unto sin, all men were capable of seeing Him; but that, when He had put off the governments and powers, and had no longer anything which was capable of being seen by the multitude, all who had formerly seen Him were not now able to behold Him. And therefore, sparing them, He did not show Himself to all after His resurrection from the dead. 2.69. But we wish to show that His instantaneous bodily disappearance from the cross was not better fitted to serve the purposes of the whole economy of salvation (than His remaining upon it was). For the mere letter and narrative of the events which happened to Jesus do not present the whole view of the truth. For each one of them can be shown, to those who have an intelligent apprehension of Scripture, to be a symbol of something else. Accordingly, as His crucifixion contains a truth, represented in the words, I am crucified with Christ, and intimated also in these, God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified to me, and I unto the world; and as His death was necessary, because of the statement, For in that He died, He died unto sin once, and this, Being made conformable to His death, and this, For if we be dead with Him, we shall also live with Him: so also His burial has an application to those who have been made conformable to His death, who have been both crucified with Him, and have died with Him; as is declared by Paul, For we were buried with Him by baptism, and have also risen with Him. These matters, however, which relate to His burial, and His sepulchre, and him who buried Him, we shall expound at greater length on a more suitable occasion, when it will be our professed purpose to treat of such things. But, for the present, it is sufficient to notice the clean linen in which the pure body of Jesus was to be enwrapped, and the new tomb which Joseph had hewn out of the rock, where no one was yet lying, or, as John expresses it, wherein was never man yet laid. And observe whether the harmony of the three evangelists here is not fitted to make an impression: for they have thought it right to describe the tomb as one that was quarried or hewn out of the rock; so that he who examines the words of the narrative may see something worthy of consideration, both in them and in the newness of the tomb - a point mentioned by Matthew and John - and in the statement of Luke and John, that no one had ever been interred therein before. For it became Him, who was unlike other dead men (but who even in death manifested signs of life in the water and the blood), and who was, so to speak, a new dead man, to be laid in a new and clean tomb, in order that, as His birth was purer than any other (in consequence of His being born, not in the way of ordinary generation, but of a virgin), His burial also might have the purity symbolically indicated in His body being deposited in a sepulchre which was new, not built of stones gathered from various quarters, and having no natural unity, but quarried and hewed out of one rock, united together in all its parts. Regarding the explanation, however, of these points, and the method of ascending from the narratives themselves to the things which they symbolized, one might treat more profoundly, and in a manner more adapted to their divine character, on a more suitable occasion, in a work expressly devoted to such subjects. The literal narrative, however, one might thus explain, viz., that it was appropriate for Him who had resolved to endure suspension upon the cross, to maintain all the accompaniments of the character He had assumed, in order that He who as a man had been put to death, and who as a man had died, might also as a man be buried. But even if it had been related in the Gospels, according to the view of Celsus, that Jesus had immediately disappeared from the cross, he and other unbelievers would have found fault with the narrative, and would have brought against it some such objection as this: Why, pray, did he disappear after he had been put upon the cross, and not disappear before he suffered? If, then, after learning from the Gospels that He did not at once disappear from the cross, they imagine that they can find fault with the narrative, because it did not invent, as they consider it ought to have done, any such instantaneous disappearance, but gave a true account of the matter, is it not reasonable that they should accord their faith also to His resurrection, and should believe that He, according to His pleasure, on one occasion, when the doors were shut, stood in the midst of His disciples, and on another, after distributing bread to two of His acquaintances, immediately disappeared from view, after He had spoken to them certain words? 3.11. He says, in addition, that all the Christians were of one mind, not observing, even in this particular, that from the beginning there were differences of opinion among believers regarding the meaning of the books held to be divine. At all events, while the apostles were still preaching, and while eye-witnesses of (the works of) Jesus were still teaching His doctrine, there was no small discussion among the converts from Judaism regarding Gentile believers, on the point whether they ought to observe Jewish customs, or should reject the burden of clean and unclean meats, as not being obligatory on those who had abandoned their ancestral Gentile customs, and had become believers in Jesus. Nay, even in the Epistles of Paul, who was contemporary with those who had seen Jesus, certain particulars are found mentioned as having been the subject of dispute - viz., respecting the resurrection, and whether it were already past, and the day of the Lord, whether it were near at hand or not. Nay, the very exhortation to avoid profane and vain babblings, and oppositions of science falsely so called: which some professing, have erred concerning the faith, is enough to show that from the very beginning, when, as Celsus imagines, believers were few in number, there were certain doctrines interpreted in different ways. 3.12. In the next place, since he reproaches us with the existence of heresies in Christianity as being a ground of accusation against it, saying that when Christians had greatly increased in numbers, they were divided and split up into factions, each individual desiring to have his own party; and further, that being thus separated through their numbers, they confute one another, still having, so to speak, one name in common, if indeed they still retain it. And this is the only thing which they are yet ashamed to abandon, while other matters are determined in different ways by the various sects. In reply to which, we say that heresies of different kinds have never originated from any matter in which the principle involved was not important and beneficial to human life. For since the science of medicine is useful and necessary to the human race, and many are the points of dispute in it respecting the manner of curing bodies, there are found, for this reason, numerous heresies confessedly prevailing in the science of medicine among the Greeks, and also, I suppose, among those barbarous nations who profess to employ medicine. And, again, since philosophy makes a profession of the truth, and promises a knowledge of existing things with a view to the regulation of life, and endeavours to teach what is advantageous to our race, and since the investigation of these matters is attended with great differences of opinion, innumerable heresies have consequently sprung up in philosophy, some of which are more celebrated than others. Even Judaism itself afforded a pretext for the origination of heresies, in the different acceptation accorded to the writings of Moses and those of the prophets. So, then, seeing Christianity appeared an object of veneration to men, not to the more servile class alone, as Celsus supposes, but to many among the Greeks who were devoted to literary pursuits, there necessarily originated heresies - not at all, however, as the result of faction and strife, but through the earnest desire of many literary men to become acquainted with the doctrines of Christianity. The consequence of which was, that, taking in different acceptations those discourses which were believed by all to be divine, there arose heresies, which received their names from those individuals who admired, indeed, the origin of Christianity, but who were led, in some way or other, by certain plausible reasons, to discordant views. And yet no one would act rationally in avoiding medicine because of its heresies; nor would he who aimed at that which is seemly entertain a hatred of philosophy, and adduce its many heresies as a pretext for his antipathy. And so neither are the sacred books of Moses and the prophets to be condemned on account of the heresies in Judaism. 3.13. Now, if these arguments hold good, why should we not defend, in the same way, the existence of heresies in Christianity? And respecting these, Paul appears to me to speak in a very striking manner when he says, For there must be heresies among you, that they who are approved may be made manifest among you. For as that man is approved in medicine who, on account of his experience in various (medical) heresies, and his honest examination of the majority of them, has selected the preferable system - and as the great proficient in philosophy is he who, after acquainting himself experimentally with the various views, has given in his adhesion to the best, - so I would say that the wisest Christian was he who had carefully studied the heresies both of Judaism and Christianity. Whereas he who finds fault with Christianity because of its heresies would find fault also with the teaching of Socrates, from whose school have issued many others of discordant views. Nay, the opinions of Plato might be chargeable with error, on account of Aristotle's having separated from his school, and founded a new one - on which subject we have remarked in the preceding book. But it appears to me that Celsus has become acquainted with certain heresies which do not possess even the name of Jesus in common with us. Perhaps he had heard of the sects called Ophites and Cainites, or some others of a similar nature, which had departed in all points from the teaching of Jesus. And yet surely this furnishes no ground for a charge against the Christian doctrine. 3.23. But we, in proving the facts related of our Jesus from the prophetic Scriptures, and comparing afterwards His history with them, demonstrate that no dissoluteness on His part is recorded. For even they who conspired against Him, and who sought false witnesses to aid them, did not find even any plausible grounds for advancing a false charge against Him, so as to accuse Him of licentiousness; but His death was indeed the result of a conspiracy, and bore no resemblance to the death of Æsculapius by lightning. And what is there that is venerable in the madman Dionysus, and his female garments, that he should be worshipped as a god? And if they who would defend such beings betake themselves to allegorical interpretations, we must examine each individual instance, and ascertain whether it is well founded, and also in each particular case, whether those beings can have a real existence, and are deserving of respect and worship who were torn by the Titans, and cast down from their heavenly throne. Whereas our Jesus, who appeared to the members of His own troop - for I will take the word that Celsus employs - did really appear, and Celsus makes a false accusation against the Gospel in saying that what appeared was a shadow. And let the statements of their histories and that of Jesus be carefully compared together. Will Celsus have the former to be true, but the latter, although recorded by eye-witnesses who showed by their acts that they clearly understood the nature of what they had seen, and who manifested their state of mind by what they cheerfully underwent for the sake of His Gospel, to be inventions? Now, who is there that, desiring to act always in conformity with right reason, would yield his assent at random to what is related of the one, but would rush to the history of Jesus, and without examination refuse to believe what is recorded of Him? 3.41. But since he has charged us, I know not how often already, with regarding this Jesus, who was but a mortal body, as a God, and with supposing that we act piously in so doing, it is superfluous to say any more in answer to this, as a great deal has been said in the preceding pages. And yet let those who make this charge understand that He whom we regard and believe to have been from the beginning God, and the Son of God, is the very Logos, and the very Wisdom, and the very Truth; and with respect to His mortal body, and the human soul which it contained, we assert that not by their communion merely with Him, but by their unity and intermixture, they received the highest powers, and after participating in His divinity, were changed into God. And if any one should feel a difficulty at our saying this regarding His body, let him attend to what is said by the Greeks regarding matter, which, properly speaking, being without qualities, receives such as the Creator desires to invest it with, and which frequently divests itself of those which it formerly possessed, and assumes others of a different and higher kind. And if these opinions be correct, what is there wonderful in this, that the mortal quality of the body of Jesus, if the providence of God has so willed it, should have been changed into one that was ethereal and divine? 3.59. Immediately after this, Celsus, perceiving that he has slandered us with too great bitterness, as if by way of defense expresses himself as follows: That I bring no heavier charge than what the truth compels me, any one may see from the following remarks. Those who invite to participation in other mysteries, make proclamation as follows: 'Every one who has clean hands, and a prudent tongue;' others again thus: 'He who is pure from all pollution, and whose soul is conscious of no evil, and who has lived well and justly.' Such is the proclamation made by those who promise purification from sins. But let us hear what kind of persons these Christians invite. Every one, they say, who is a sinner, who is devoid of understanding, who is a child, and, to speak generally, whoever is unfortunate, him will the kingdom of God receive. Do you not call him a sinner, then, who is unjust, and a thief, and a housebreaker, and a poisoner, and a committer of sacrilege, and a robber of the dead? What others would a man invite if he were issuing a proclamation for an assembly of robbers? Now, in answer to such statements, we say that it is not the same thing to invite those who are sick in soul to be cured, and those who are in health to the knowledge and study of divine things. We, however, keeping both these things in view, at first invite all men to be healed, and exhort those who are sinners to come to the consideration of the doctrines which teach men not to sin, and those who are devoid of understanding to those which beget wisdom, and those who are children to rise in their thoughts to manhood, and those who are simply unfortunate to good fortune, or - which is the more appropriate term to use - to blessedness. And when those who have been turned towards virtue have made progress, and have shown that they have been purified by the word, and have led as far as they can a better life, then and not before do we invite them to participation in our mysteries. For we speak wisdom among them that are perfect. 4.1. Having, in the three preceding books, fully stated what occurred to us by way of answer to the treatise of Celsus, we now, reverend Ambrosius, with prayer to God through Christ, offer this fourth book as a reply to what follows. And we pray that words may be given us, as it is written in the book of Jeremiah that the Lord said to the prophet: Behold, I have put My words in your mouth as fire. See, I have set you this day over the nations, and over the kingdoms, to root out and to pull down, and to destroy, and to throw down, and to build and to plant. For we need words now which will root out of every wounded soul the reproaches uttered against the truth by this treatise of Celsus, or which proceed from opinions like his. And we need also thoughts which will pull down all edifices based on false opinions, and especially the edifice raised by Celsus in his work which resembles the building of those who said, Come, let us build us a city, and a tower whose top shall reach to heaven. Yea, we even require a wisdom which will throw down all high things that rise against the knowledge of God, and especially that height of arrogance which Celsus displays against us. And in the next place, as we must not stop with rooting out and pulling down the hindrances which have just been mentioned, but must, in room of what has been rooted out, plant the plants of God's husbandry; and in place of what has been pulled down, rear up the building of God, and the temple of His glory - we must for that reason pray also to the Lord, who bestowed the gifts named in the book of Jeremiah, that He may grant even to us words adapted both for building up the (temple) of Christ, and for planting the spiritual law, and the prophetic words referring to the same. And above all is it necessary to show, as against the assertions of Celsus which follow those he has already made, that the prophecies regarding Christ are true predictions. For, arraying himself at the same time against both parties - against the Jews on the one hand, who deny that the advent of Christ has taken place, but who expect it as future, and against Christians on the other, who acknowledge that Jesus is the Christ spoken of in prophecy- he makes the following statement:- 4.11. After this, being desirous to show that it is nothing either wonderful or new which we state regarding floods or conflagrations, but that, from misunderstanding the accounts of these things which are current among Greeks or barbarous nations, we have accorded our belief to our own Scriptures when treating of them, he writes as follows: The belief has spread among them, from a misunderstanding of the accounts of these occurrences, that after lengthened cycles of time, and the returns and conjunctions of planets, conflagrations and floods are wont to happen, and because after the last flood, which took place in the time of Deucalion, the lapse of time, agreeably to the vicissitude of all things, requires a conflagration and this made them give utterance to the erroneous opinion that God will descend, bringing fire like a torturer. Now in answer to this we say, that I do not understand how Celsus, who has read a great deal, and who shows that he has perused many histories, had not his attention arrested by the antiquity of Moses, who is related by certain Greek historians to have lived about the time of Inachus the son of Phoroneus, and is acknowledged by the Egyptians to be a man of great antiquity, as well as by those who have studied the history of the Phœnicians. And any one who likes may peruse the two books of Flavius Josephus on the antiquities of the Jews, in order that he may see in what way Moses was more ancient than those who asserted that floods and conflagrations take place in the world after long intervals of time; which statement Celsus alleges the Jews and Christians to have misunderstood, and, not comprehending what was said about a conflagration, to have declared that God will descend, bringing fire like a torturer. 4.16. For there are different appearances, as it were, of the Word, according as He shows Himself to each one of those who come to His doctrine; and this in a manner corresponding to the condition of him who is just becoming a disciple, or of him who has made a little progress, or of him who has advanced further, or of him who has already nearly attained to virtue, or who has even already attained it. And hence it is not the case, as Celsus and those like him would have it, that our God was transformed, and ascending the lofty mountain, showed that His real appearance was something different, and far more excellent than what those who remained below, and were unable to follow Him on high, beheld. For those below did not possess eyes capable of seeing the transformation of the Word into His glorious and more divine condition. But with difficulty were they able to receive Him as He was; so that it might be said of Him by those who were unable to behold His more excellent nature: We saw Him, and He had no form nor comeliness; but His form was mean, and inferior to that of the sons of men. And let these remarks be an answer to the suppositions of Celsus, who does not understand the changes or transformations of Jesus, as related in the histories, nor His mortal and immortal nature. 4.25. But if you depreciate the littleness of man, not on account of his body, but of his soul, regarding it as inferior to that of other rational beings, and especially of those who are virtuous; and inferior, because evil dwells in it - why should those among Christians who are wicked, and those among the Jews who lead sinful lives, be termed a collection of bats, or ants, or worms, or frogs, rather than those individuals among other nations who are guilty of wickedness?- seeing, in this respect, any individual whatever, especially if carried away by the tide of evil, is, in comparison with the rest of mankind, a bat, and worm, and frog, and ant. And although a man may be an orator like Demosthenes, yet, if stained with wickedness like his, and guilty of deeds proceeding, like his, from a wicked nature; or an Antiphon, who was also considered to be indeed an orator, yet who annihilated the doctrine of providence in his writings, which were entitled Concerning Truth, like that discourse of Celsus, - such individuals are notwithstanding worms, rolling in a corner of the dung-heap of stupidity and ignorance. Indeed, whatever be the nature of the rational faculty, it could not reasonably be compared to a worm, because it possesses capabilities of virtue. For these adumbrations towards virtue do not allow of those who possess the power of acquiring it, and who are incapable of wholly losing its seeds, to be likened to a worm. It appears, therefore, that neither can men in general be deemed worms in comparison with God. For reason, having its beginning in the reason of God, cannot allow of the rational animal being considered wholly alien from Deity. Nor can those among Christians and Jews who are wicked, and who, in truth, are neither Christians nor Jews, be compared, more than other wicked men, to worms rolling in a corner of a dunghill. And if the nature of reason will not permit of such comparisons, it is manifest that we must not calumniate human nature, which has been formed for virtue, even if it should sin through ignorance, nor liken it to animals of the kind described. 4.26. But if it is on account of those opinions of the Christians and Jews which displease Celsus (and which he does not at all appear to understand) that they are to be regarded as worms and ants, and the rest of mankind as different, let us examine the acknowledged opinions of Christians and Jews, and compare them with those of the rest of mankind, and see whether it will not appear to those who have once admitted that certain men are worms and ants, that they are the worms and ants and frogs who have fallen away from sound views of God, and, under a vain appearance of piety, worship either irrational animals, or images, or other objects, the works of men's hands; whereas, from the beauty of such, they ought to admire the Maker of them, and worship Him: while those are indeed men, and more honourable than men (if there be anything that is so), who, in obedience to their reason, are able to ascend from stocks and stones, nay, even from what is reckoned the most precious of all matter - silver and gold; and who ascend up also from the beautiful things in the world to the Maker of all, and entrust themselves to Him who alone is able to satisfy all existing things, and to overlook the thoughts of all, and to hear the prayers of all; who send up their prayers to Him, and do all things as in the presence of Him who beholds everything, and who are careful, as in the presence of the Hearer of all things, to say nothing which might not with propriety be reported to God. Will not such piety as this - which can be overcome neither by labours, nor by the dangers of death, nor by logical plausibilities - be of no avail in preventing those who have obtained it from being any longer compared to worms, even if they had been so represented before their assumption of a piety so remarkable? Will they who subdue that fierce longing for sexual pleasures which has reduced the souls of many to a weak and feeble condition, and who subdue it because they are persuaded that they cannot otherwise have communion with God, unless they ascend to Him through the exercise of temperance, appear to you to be the brothers of worms, and relatives of ants, and to bear a likeness to frogs? What! Is the brilliant quality of justice, which keeps inviolate the rights common to our neighbour, and our kindred, and which observes fairness, and benevolence, and goodness, of no avail in saving him who practises it from being termed a bird of the night? And are not they who wallow in dissoluteness, as do the majority of mankind, and they who associate promiscuously with common harlots, and who teach that such practices are not wholly contrary to propriety, worms who roll in mire?- especially when they are compared with those who have been taught not to take the members of Christ, and the body inhabited by the Word, and make them the members of a harlot; and who have already learned that the body of the rational being, as consecrated to the God of all things, is the temple of the God whom they worship, becoming such from the pure conceptions which they entertain of the Creator, and who also, being careful not to corrupt the temple of God by unlawful pleasure; practise temperance as constituting piety towards God! 4.27. And I have not yet spoken of the other evils which prevail among men, from which even those who have the appearance of philosophers are not speedily freed, for in philosophy there are many pretenders. Nor do I say anything on the point that many such evils are found to exist among those who are neither Jews nor Christians. of a truth, such evil practices do not at all prevail among Christians, if you properly examine what constitutes a Christian. Or, if any persons of that kind should be discovered, they are at least not to be found among those who frequent the assemblies, and come to the public prayers, without their being excluded from them, unless it should happen, and that rarely, that some one individual of such a character escapes notice in the crowd. We, then, are not worms who assemble together; who take our stand against the Jews on those Scriptures which they believe to be divine, and who show that He who was spoken of in prophecy has come, and that they have been abandoned on account of the greatness of their sins, and that we who have accepted the Word have the highest hopes in God, both because of our faith in Him, and of His ability to receive us into His communion pure from all evil and wickedness of life. If a man, then, should call himself a Jew or a Christian, he would not say without qualification that God had made the whole world, and the vault of heaven for us in particular. But if a man is, as Jesus taught, pure in heart, and meek, and peaceful, and cheerfully submits to dangers for the sake of his religion, such an one might reasonably have confidence in God, and with a full apprehension of the word contained in the prophecies, might say this also: All these things has God shown beforehand, and announced to us who believe. 4.29. But Celsus perhaps has misunderstood certain of those whom he has termed worms, when they affirm that God exists, and that we are next to Him. And he acts like those who would find fault with an entire sect of philosophers, on account of certain words uttered by some rash youth who, after a three days' attendance upon the lectures of a philosopher, should exalt himself above other people as inferior to himself, and devoid of philosophy. For we know that there are many creatures more honourable than man; and we have read that God stands in the congregation of gods, but of gods who are not worshipped by the nations, for all the gods of the nations are idols. We have read also, that God, standing in the congregation of the gods, judges among the gods. We know, moreover, that though there be that are called gods, whether in heaven or in earth (as there be gods many and lords many), but to us there is one God, the Father, of whom are all things, and we in Him; and one Lord Jesus Christ, by whom are all things, and we by Him. And we know that in this way the angels are superior to men; so that men, when made perfect, become like the angels. For in the resurrection they neither marry nor are given in marriage, but the righteous are as the angels in heaven, and also become equal to the angels. We know, too, that in the arrangement of the universe there are certain beings termed thrones, and others dominions, and others powers, and others principalities; and we see that we men, who are far inferior to these, may entertain the hope that by a virtuous life, and by acting in all things agreeably to reason, we may rise to a likeness with all these. And, lastly, because it does not yet appear what we shall be; but we know that when He shall appear, we shall be like God, and shall see Him as He is. And if any one were to maintain what is asserted by some (either by those who possess intelligence or who do not, but have misconceived sound reason), that God exists, and we are next to Him, I would interpret the word we, by using in its stead, We who act according to reason, or rather, We virtuous, who act according to reason. For, in our opinion, the same virtue belongs to all the blessed, so that the virtue of man and of God is identical. And therefore we are taught to become perfect, as our Father in heaven is perfect. No good and virtuous man, then, is a worm rolling in filth, nor is a pious man an ant, nor a righteous man a frog; nor could one whose soul is enlightened with the bright light of truth be reasonably likened to a bird of the night. 5.59. Celsus then continues: The Jews accordingly, and these (clearly meaning the Christians), have the same God; and as if advancing a proposition which would not be conceded, he proceeds to make the following assertion: It is certain, indeed, that the members of the great Church admit this, and adopt as true the accounts regarding the creation of the world which are current among the Jews, viz., concerning the six days and the seventh; on which day, as the Scripture says, God ceased from His works, retiring into the contemplation of Himself, but on which, as Celsus says (who does not abide by the letter of the history, and who does not understand its meaning), God rested, - a term which is not found in the record. With respect, however, to the creation of the world, and the rest which is reserved after it for the people of God, the subject is extensive, and mystical, and profound, and difficult of explanation. In the next place, as it appears to me, from a desire to fill up his book, and to give it an appearance of importance, he recklessly adds certain statements, such as the following, relating to the first man, of whom he says: We give the same account as do the Jews, and deduce the same genealogy from him as they do. However, as regards the conspiracies of brothers against one another, we know of none such, save that Cain conspired against Abel, and Esau against Jacob; but not Abel against Cain, nor Jacob against Esau: for if this had been the case, Celsus would have been correct in saying that we give the same accounts as do the Jews of the conspiracies of brothers against one another. Let it be granted, however, that we speak of the same descent into Egypt as they, and of their return thence, which was not a flight, as Celsus considers it to have been, what does that avail towards founding an accusation against us or against the Jews? Here, indeed, he thought to cast ridicule upon us, when, in speaking of the Hebrew people, he termed their exodus a flight; but when it was his business to investigate the account of the punishments inflicted by God upon Egypt, that topic he purposely passed by in silence. 5.60. If, however, it be necessary to express ourselves with precision in our answer to Celsus, who thinks that we hold the same opinions on the matters in question as do the Jews, we would say that we both agree that the books (of Scripture) were written by the Spirit of God, but that we do not agree about the meaning of their contents; for we do not regulate our lives like the Jews, because we are of opinion that the literal acceptation of the laws is not that which conveys the meaning of the legislation. And we maintain, that when Moses is read, the veil is upon their heart, because the meaning of the law of Moses has been concealed from those who have not welcomed the way which is by Jesus Christ. But we know that if one turn to the Lord (for the Lord is that Spirit), the veil being taken away, he beholds, as in a mirror with unveiled face, the glory of the Lord in those thoughts which are concealed in their literal expression, and to his own glory becomes a participator of the divine glory; the term face being used figuratively for the understanding, as one would call it without a figure, in which is the face of the inner man, filled with light and glory, flowing from the true comprehension of the contents of the law. 5.61. After the above remarks he proceeds as follows: Let no one suppose that I am ignorant that some of them will concede that their God is the same as that of the Jews, while others will maintain that he is a different one, to whom the latter is in opposition, and that it was from the former that the Son came. Now, if he imagine that the existence of numerous heresies among the Christians is a ground of accusation against Christianity, why, in a similar way, should it not be a ground of accusation against philosophy, that the various sects of philosophers differ from each other, not on small and indifferent points, but upon those of the highest importance? Nay, medicine also ought to be a subject of attack, on account of its many conflicting schools. Let it be admitted, then, that there are among us some who deny that our God is the same as that of the Jews: nevertheless, on that account those are not to be blamed who prove from the same Scriptures that one and the same Deity is the God of the Jews and of the Gentiles alike, as Paul, too, distinctly says, who was a convert from Judaism to Christianity, I thank my God, whom I serve from my forefathers with a pure conscience. And let it be admitted also, that there is a third class who call certain persons carnal, and others spiritual,- I think he here means the followers of Valentinus - yet what does this avail against us, who belong to the Church, and who make it an accusation against such as hold that certain natures are saved, and that others perish in consequence of their natural constitution? And let it be admitted further, that there are some who give themselves out as Gnostics, in the same way as those Epicureans who call themselves philosophers: yet neither will they who annihilate the doctrine of providence be deemed true philosophers, nor those true Christians who introduce monstrous inventions, which are disapproved of by those who are the disciples of Jesus. Let it be admitted, moreover, that there are some who accept Jesus, and who boast on that account of being Christians, and yet would regulate their lives, like the Jewish multitude, in accordance with the Jewish law - and these are the twofold sect of Ebionites, who either acknowledge with us that Jesus was born of a virgin, or deny this, and maintain that He was begotten like other human beings - what does that avail by way of charge against such as belong to the Church, and whom Celsus has styled those of the multitude? He adds, also, that certain of the Christians are believers in the Sibyl, having probably misunderstood some who blamed such as believed in the existence of a prophetic Sibyl, and termed those who held this belief Sibyllists. 5.62. He next pours down upon us a heap of names, saying that he knows of the existence of certain Simonians who worship Helene, or Helenus, as their teacher, and are called Helenians. But it has escaped the notice of Celsus that the Simonians do not at all acknowledge Jesus to be the Son of God, but term Simon the power of God, regarding whom they relate certain marvellous stories, saying that he imagined that if he could become possessed of similar powers to those with which be believed Jesus to be endowed, he too would become as powerful among men as Jesus was among the multitude. But neither Celsus nor Simon could comprehend how Jesus, like a good husbandman of the word of God, was able to sow the greater part of Greece, and of barbarian lands, with His doctrine, and to fill these countries with words which transform the soul from all that is evil, and bring it back to the Creator of all things. Celsus knows, moreover, certain Marcellians, so called from Marcellina, and Harpocratians from Salome, and others who derive their name from Mariamme, and others again from Martha. We, however, who from a love of learning examine to the utmost of our ability not only the contents of Scripture, and the differences to which they give rise, but have also, from love to the truth, investigated as far as we could the opinions of philosophers, have never at any time met with these sects. He makes mention also of the Marcionites, whose leader was Marcion. 5.63. In the next place, that he may have the appearance of knowing still more than he has yet mentioned, he says, agreeably to his usual custom, that there are others who have wickedly invented some being as their teacher and demon, and who wallow about in a great darkness, more unholy and accursed than that of the companions of the Egyptian Antinous. And he seems to me, indeed, in touching on these matters, to say with a certain degree of truth, that there are certain others who have wickedly invented another demon, and who have found him to be their lord, as they wallow about in the great darkness of their ignorance. With respect, however, to Antinous, who is compared with our Jesus, we shall not repeat what we have already said in the preceding pages. Moreover, he continues, these persons utter against one another dreadful blasphemies, saying all manner of things shameful to be spoken; nor will they yield in the slightest point for the sake of harmony, hating each other with a perfect hatred. Now, in answer to this, we have already said that in philosophy and medicine sects are to be found warring against sects. We, however, who are followers of the word of Jesus, and have exercised ourselves in thinking, and saying, and doing what is in harmony with His words, when reviled, bless; being persecuted, we suffer it; being defamed, we entreat; and we would not utter all manner of things shameful to be spoken against those who have adopted different opinions from ours, but, if possible, use every exertion to raise them to a better condition through adherence to the Creator alone, and lead them to perform every act as those who will (one day) be judged. And if those who hold different opinions will not be convinced, we observe the injunction laid down for the treatment of such: A man that is a heretic, after the first and second admonition, reject, knowing that he that is such is subverted, and sins, being condemned of himself. Moreover, we who know the maxim, Blessed are the peacemakers, and this also, Blessed are the meek, would not regard with hatred the corrupters of Christianity, nor term those who had fallen into error Circes and flattering deceivers. 5.64. Celsus appears to me to have misunderstood the statement of the apostle, which declares that in the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of devils; speaking lies in hypocrisy, having their conscience seared with a hot iron; forbidding to marry, and commanding to abstain from meats, which God has created to be received with thanksgiving of them who believe; and to have misunderstood also those who employed these declarations of the apostle against such as had corrupted the doctrines of Christianity. And it is owing to this cause that Celsus has said that certain among the Christians are called 'cauterized in the ears;' and also that some are termed enigmas, - a term which we have never met. The expression stumbling-block is, indeed, of frequent occurrence in these writings - an appellation which we are accustomed to apply to those who turn away simple persons, and those who are easily deceived, from sound doctrine. But neither we, nor, I imagine, any other, whether Christian or heretic, know of any who are styled Sirens, who betray and deceive, and stop their ears, and change into swine those whom they delude. And yet this man, who affects to know everything, uses such language as the following: You may hear, he says, all those who differ so widely, and who assail each other in their disputes with the most shameless language, uttering the words, 'The world is crucified to me, and I unto the world.' And this is the only phrase which, it appears, Celsus could remember out of Paul's writings; and yet why should we not also employ innumerable other quotations from the Scriptures, such as, For though we do walk in the flesh, we do not war after the flesh; (for the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds,) casting down imaginations, and every high thing that exalts itself against the knowledge of God? 5.65. But since he asserts that you may hear all those who differ so widely saying, 'The world is crucified to me, and I unto the world,' we shall show the falsity of such a statement. For there are certain heretical sects which do not receive the Epistles of the Apostle Paul, as the two sects of Ebionites, and those who are termed Encratites. Those, then, who do not regard the apostle as a holy and wise man, will not adopt his language, and say, The world is crucified to me, and I unto the world. And consequently in this point, too, Celsus is guilty of falsehood. He continues, moreover, to linger over the accusations which he brings against the diversity of sects which exist, but does not appear to me to be accurate in the language which he employs, nor to have carefully observed or understood how it is that those Christians who have made progress in their studies say that they are possessed of greater knowledge than the Jews; and also, whether they acknowledge the same Scriptures, but interpret them differently, or whether they do not recognise these books as divine. For we find both of these views prevailing among the sects. He then continues: Although they have no foundation for the doctrine, let us examine the system itself; and, in the first place, let us mention the corruptions which they have made through ignorance and misunderstanding, when in the discussion of elementary principles they express their opinions in the most absurd manner on things which they do not understand, such as the following. And then, to certain expressions which are continually in the mouths of the believers in Christianity, he opposes certain others from the writings of the philosophers, with the object of making it appear that the noble sentiments which Celsus supposes to be used by Christians have been expressed in better and clearer language by the philosophers, in order that he might drag away to the study of philosophy those who are caught by opinions which at once evidence their noble and religious character. We shall, however, here terminate the fifth book, and begin the sixth with what follows. 6.24. After the instance borrowed from the Mithraic mysteries, Celsus declares that he who would investigate the Christian mysteries, along with the aforesaid Persian, will, on comparing the two together, and on unveiling the rites of the Christians, see in this way the difference between them. Now, wherever he was able to give the names of the various sects, he was nothing loth to quote those with which he thought himself acquainted; but when he ought most of all to have done this, if they were really known to him, and to have informed us which was the sect that makes use of the diagram he has drawn, he has not done so. It seems to me, however, that it is from some statements of a very insignificant sect called Ophites, which he has misunderstood, that, in my opinion, he has partly borrowed what he says about the diagram. Now, as we have always been animated by a love of learning, we have fallen in with this diagram, and we have found in it the representations of men who, as Paul says, creep into houses, and lead captive silly women laden with sins, led away with various lusts; ever learning, and never able to come to the knowledge of the truth. The diagram was, however, so destitute of all credibility, that neither these easily deceived women, nor the most rustic class of men, nor those who were ready to be led away by any plausible pretender whatever, ever gave their assent to the diagram. Nor, indeed, have we ever met any individual, although we have visited many parts of the earth, and have sought out all those who anywhere made profession of knowledge, that placed any faith in this diagram. 6.25. In this diagram were described ten circles, distinct from each other, but united by one circle, which was said to be the soul of all things, and was called Leviathan. This Leviathan, the Jewish Scriptures say, whatever they mean by the expression, was created by God for a plaything; for we find in the Psalms: In wisdom have You made all things: the earth is full of Your creatures; so is this great and wide sea. There go the ships; small animals with great; there is this dragon, which You have formed to play therein. Instead of the word dragon, the term leviathan is in the Hebrew. This impious diagram, then, said of this leviathan, which is so clearly depreciated by the Psalmist, that it was the soul which had travelled through all things! We observed, also, in the diagram, the being named Behemoth, placed as it were under the lowest circle. The inventor of this accursed diagram had inscribed this leviathan at its circumference and centre, thus placing its name in two separate places. Moreover, Celsus says that the diagram was divided by a thick black line, and this line he asserted was called Gehenna, which is Tartarus. Now as we found that Gehenna was mentioned in the Gospel as a place of punishment, we searched to see whether it is mentioned anywhere in the ancient Scriptures, and especially because the Jews too use the word. And we ascertained that where the valley of the son of Ennom was named in Scripture in the Hebrew, instead of valley, with fundamentally the same meaning, it was termed both the valley of Ennom and also Geenna. And continuing our researches, we find that what was termed Geenna, or the valley of Ennom, was included in the lot of the tribe of Benjamin, in which Jerusalem also was situated. And seeking to ascertain what might be the inference from the heavenly Jerusalem belonging to the lot of Benjamin and the valley of Ennom, we find a certain confirmation of what is said regarding the place of punishment, intended for the purification of such souls as are to be purified by torments, agreeably to the saying: The Lord comes like a refiner's fire, and like fullers' soap: and He shall sit as a refiner and purifier of silver and of gold. 6.26. It is in the precincts of Jerusalem, then, that punishments will be inflicted upon those who undergo the process of purification, who have received into the substance of their soul the elements of wickedness, which in a certain place is figuratively termed lead, and on that account iniquity is represented in Zechariah as sitting upon a talent of lead. But the remarks which might be made on this topic are neither to be made to all, nor to be uttered on the present occasion; for it is not unattended with danger to commit to writing the explanation of such subjects, seeing the multitude need no further instruction than that which relates to the punishment of sinners; while to ascend beyond this is not expedient, for the sake of those who are with difficulty restrained, even by fear of eternal punishment, from plunging into any degree of wickedness, and into the flood of evils which result from sin. The doctrine of Geenna, then, is unknown both to the diagram and to Celsus: for had it been otherwise, the framers of the former would not have boasted of their pictures of animals and diagrams, as if the truth were represented by these; nor would Celsus, in his treatise against the Christians, have introduced among the charges directed against them statements which they never uttered instead of what was spoken by some who perhaps are no longer in existence, but have altogether disappeared, or been reduced to a very few individuals, and these easily counted. And as it does not beseem those who profess the doctrines of Plato to offer a defense of Epicurus and his impious opinions, so neither is it for us to defend the diagram, or to refute the accusations brought against it by Celsus. We may therefore allow his charges on these points to pass as superfluous and useless, for we would censure more severely than Celsus any who should be carried away by such opinions. 6.27. After the matter of the diagram, he brings forward certain monstrous statements, in the form of question and answer, regarding what is called by ecclesiastical writers the seal, statements which did not arise from imperfect information; such as that he who impresses the seal is called father, and he who is sealed is called young man and son; and who answers, I have been anointed with white ointment from the tree of life,- things which we never heard to have occurred even among the heretics. In the next place, he determines even the number mentioned by those who deliver over the seal, as that of seven angels, who attach themselves to both sides of the soul of the dying body; the one party being named angels of light, the others 'archontics;' and he asserts that the ruler of those named 'archontics' is termed the 'accursed' god. Then, laying hold of the expression, he assails, not without reason, those who venture to use such language; and on that account we entertain a similar feeling of indignation with those who censure such individuals, if indeed there exist any who call the God of the Jews- who sends rain and thunder, and who is the Creator of this world, and the God of Moses, and of the cosmogony which he records - an accursed divinity. Celsus, however, appears to have had in view in employing these expressions, not a rational object, but one of a most irrational kind, arising out of his hatred towards us, which is so unlike a philosopher. For his aim was, that those who are unacquainted with our customs should, on perusing his treatise, at once assail us as if we called the noble Creator of this world an accursed divinity. He appears to me, indeed, to have acted like those Jews who, when Christianity began to be first preached, scattered abroad false reports of the Gospel, such as that Christians offered up an infant in sacrifice, and partook of its flesh; and again, that the professors of Christianity, wishing to do the 'works of darkness,' used to extinguish the lights (in their meetings), and each one to have sexual intercourse with any woman whom he chanced to meet. These calumnies have long exercised, although unreasonably, an influence over the minds of very many, leading those who are aliens to the Gospel to believe that Christians are men of such a character; and even at the present day they mislead some, and prevent them from entering even into the simple intercourse of conversation with those who are Christians. 6.28. With some such object as this in view does Celsus seem to have been actuated, when he alleged that Christians term the Creator an accursed divinity; in order that he who believes these charges of his against us, should, if possible, arise and exterminate the Christians as the most impious of mankind. Confusing, moreover, things that are distinct, he states also the reason why the God of the Mosaic cosmogony is termed accursed, asserting that such is his character, and worthy of execration in the opinion of those who so regard him, inasmuch as he pronounced a curse upon the serpent, who introduced the first human beings to the knowledge of good and evil. Now he ought to have known that those who have espoused the cause of the serpent, because he gave good advice to the first human beings, and who go far beyond the Titans and Giants of fable, and are on this account called Ophites, are so far from being Christians, that they bring accusations against Jesus to as great a degree as Celsus himself; and they do not admit any one into their assembly until he has uttered maledictions against Jesus. See, then, how irrational is the procedure of Celsus, who, in his discourse against the Christians, represents as such those who will not even listen to the name of Jesus, or omit even that He was a wise man, or a person of virtuous character! What, then, could evince greater folly or madness, not only on the part of those who wish to derive their name from the serpent as the author of good, but also on the part of Celsus, who thinks that the accusations with which the Ophites are charged, are chargeable also against the Christians! Long ago, indeed, that Greek philosopher who preferred a state of poverty, and who exhibited the pattern of a happy life, showing that he was not excluded from happiness although he was possessed of nothing, termed himself a Cynic; while these impious wretches, as not being human beings, whose enemy the serpent is, but as being serpents, pride themselves upon being called Ophites from the serpent, which is an animal most hostile to and greatly dreaded by man, and boast of one Euphrates as the introducer of these unhallowed opinions. 6.29. In the next place, as if it were the Christians whom he was calumniating, he continues his accusations against those who termed the God of Moses and of his law an accursed divinity; and imagining that it is the Christians who so speak, he expresses himself thus: What could be more foolish or insane than such senseless wisdom? For what blunder has the Jewish lawgiver committed? And why do you accept, by means, as you say, of a certain allegorical and typical method of interpretation, the cosmogony which he gives, and the law of the Jews, while it is with unwillingness, O most impious man, that you give praise to the Creator of the world, who promised to give them all things; who promised to multiply their race to the ends of the earth, and to raise them up from the dead with the same flesh and blood, and who gave inspiration to their prophets; and, again, you slander Him! When you feel the force of such considerations, indeed, you acknowledge that you worship the same God; but when your teacher Jesus and the Jewish Moses give contradictory decisions, you seek another God, instead of Him, and the Father! Now, by such statements, this illustrious philosopher Celsus distinctly slanders the Christians, asserting that, when the Jews press them hard, they acknowledge the same God as they do; but that when Jesus legislates differently from Moses, they seek another god instead of Him. Now, whether we are conversing with the Jews, or are alone with ourselves, we know of only one and the same God, whom the Jews also worshipped of old time, and still profess to worship as God, and we are guilty of no impiety towards Him. We do not assert, however, that God will raise men from the dead with the same flesh and blood, as has been shown in the preceding pages; for we do not maintain that the natural body, which is sown in corruption, and in dishonour, and in weakness, will rise again such as it was sown. On such subjects, however, we have spoken at adequate length in the foregoing pages. 6.30. He next returns to the subject of the Seven ruling Demons, whose names are not found among Christians, but who, I think, are accepted by the Ophites. We found, indeed, that in the diagram, which on their account we procured a sight of, the same order was laid down as that which Celsus has given. Celsus says that the goat was shaped like a lion, not mentioning the name given him by those who are truly the most impious of individuals; whereas we discovered that He who is honoured in holy Scripture as the angel of the Creator is called by this accursed diagram Michael the Lion-like. Again, Celsus says that the second in order is a bull; whereas the diagram which we possessed made him to be Suriel, the bull-like. Further, Celsus termed the third an amphibious sort of animal, and one that hissed frightfully; while the diagram described the third as Raphael, the serpent-like. Moreover, Celsus asserted that the fourth had the form of an eagle; the diagram representing him as Gabriel, the eagle-like. Again, the fifth, according to Celsus, had the countece of a bear; and this, according to the diagram, was Thauthabaoth, the bear-like. Celsus continues his account, that the sixth was described as having the face of a dog; and him the diagram called Erataoth. The seventh, he adds, had the countece of an ass, and was named Thaphabaoth or Onoel; whereas we discovered that in the diagram he is called Onoel, or Thartharaoth, being somewhat asinine in appearance. We have thought it proper to be exact in stating these matters, that we might not appear to be ignorant of those things which Celsus professed to know, but that we Christians, knowing them better than he, may demonstrate that these are not the words of Christians, but of those who are altogether alienated from salvation, and who neither acknowledge Jesus as Saviour, nor God, nor Teacher, nor Son of God. 6.31. Moreover, if any one would wish to become acquainted with the artifices of those sorcerers, through which they desire to lead men away by their teaching (as if they possessed the knowledge of certain secret rites), but are not at all successful in so doing, let him listen to the instruction which they receive after passing through what is termed the fence of wickedness, - gates which are subjected to the world of ruling spirits. (The following, then, is the manner in which they proceed): I salute the one-formed king, the bond of blindness, complete oblivion, the first power, preserved by the spirit of providence and by wisdom, from whom I am sent forth pure, being already part of the light of the son and of the father: grace be with me; yea, O father, let it be with me. They say also that the beginnings of the Ogdoad are derived from this. In the next place, they are taught to say as follows, while passing through what they call Ialdabaoth: You, O first and seventh, who art born to command with confidence, you, O Ialdabaoth, who art the rational ruler of a pure mind, and a perfect work to son and father, bearing the symbol of life in the character of a type, and opening to the world the gate which you closed against your kingdom, I pass again in freedom through your realm. Let grace be with me; yea, O father, let it be with me. They say, moreover, that the star Ph non is in sympathy with the lion-like ruler. They next imagine that he who has passed through Ialdabaoth and arrived at Iao ought thus to speak: You, O second Iao, who shines by night, who art the ruler of the secret mysteries of son and father, first prince of death, and portion of the innocent, bearing now my own beard as symbol, I am ready to pass through your realm, having strengthened him who is born of you by the living word. Grace be with me; father, let it be with me. They next come to Sabaoth, to whom they think the following should be addressed: O governor of the fifth realm, powerful Sabaoth, defender of the law of your creatures, who are liberated by your grace through the help of a more powerful Pentad, admit me, seeing the faultless symbol of their art, preserved by the stamp of an image, a body liberated by a Pentad. Let grace be with me, O father, let grace be with me. And after Sabaoth they come to Astaph us, to whom they believe the following prayer should be offered: O Astaph us, ruler of the third gate, overseer of the first principle of water, look upon me as one of your initiated, admit me who am purified with the spirit of a virgin, you who sees the essence of the world. Let grace be with me, O father, let grace be with me. After him comes Alo us, who is to be thus addressed: O Alo us, governor of the second gate, let me pass, seeing I bring to you the symbol of your mother, a grace which is hidden by the powers of the realms. Let grace be with me, O father, let it be with me. And last of all they name Hor us, and think that the following prayer ought to be offered to him: You who fearlessly leaped over the rampart of fire, O Hor us, who obtained the government of the first gate, let me pass, seeing you behold the symbol of your own power, sculptured on the figure of the tree of life, and formed after this image, in the likeness of innocence. Let grace be with me, O father, let grace be with me. 6.32. The supposed great learning of Celsus, which is composed, however, rather of curious trifles and silly talk than anything else, has made us touch upon these topics, from a wish to show to every one who peruses his treatise and our reply, that we have no lack of information on those subjects, from which he takes occasion to calumniate the Christians, who neither are acquainted with, nor concern themselves about, such matters. For we, too, desired both to learn and set forth these things, in order that sorcerers might not, under pretext of knowing more than we, delude those who are easily carried away by the glitter of names. And I could have given many more illustrations to show that we are acquainted with the opinions of these deluders, and that we disown them, as being alien to ours, and impious, and not in harmony with the doctrines of true Christians, of which we are ready to make confession even to the death. It must be noticed, too, that those who have drawn up this array of fictions, have, from neither understanding magic, nor discriminating the meaning of holy Scripture, thrown everything into confusion; seeing that they have borrowed from magic the names of Ialdabaoth, and Astaph us, and Hor us, and from the Hebrew Scriptures him who is termed in Hebrew Iao or Jah, and Sabaoth, and Adon us, and Elo us. Now the names taken from the Scriptures are names of one and the same God; which, not being understood by the enemies of God, as even themselves acknowledge, led to their imagining that Iao was a different God, and Sabaoth another, and Adon us, whom the Scriptures term Adonai, a third besides, and that Elo us, whom the prophets name in Hebrew Eloi, was also different 6.33. Celsus next relates other fables, to the effect that certain persons return to the shapes of the archontics, so that some are called lions, others bulls, others dragons, or eagles, or bears, or dogs. We found also in the diagram which we possessed, and which Celsus called the square pattern, the statements made by these unhappy beings concerning the gates of Paradise. The flaming sword was depicted as the diameter of a flaming circle, and as if mounting guard over the tree of knowledge and of life. Celsus, however, either would not or could not repeat the harangues which, according to the fables of these impious individuals, are represented as spoken at each of the gates by those who pass through them; but this we have done in order to show to Celsus and those who read his treatise, that we know the depth of these unhallowed mysteries, and that they are far removed from the worship which Christians offer up to God. 6.34. After finishing the foregoing, and those analogous matters which we ourselves have added, Celsus continues as follows: They continue to heap together one thing after another - discourses of prophets, and circles upon circles, and effluents from an earthly church, and from circumcision; and a power flowing from one Prunicos, a virgin and a living soul; and a heaven slain in order to live, and an earth slaughtered by the sword, and many put to death that they may live, and death ceasing in the world, when the sin of the world is dead; and, again, a narrow way, and gates that open spontaneously. And in all their writings (is mention made) of the tree of life, and a resurrection of the flesh by means of the 'tree,' because, I imagine, their teacher was nailed to a cross, and was a carpenter by craft; so that if he had chanced to have been cast from a precipice, or thrust into a pit, or suffocated by hanging, or had been a leather-cutter, or stone-cutter, or worker in iron, there would have been (invented) a precipice of life beyond the heavens, or a pit of resurrection, or a cord of immortality, or a blessed stone, or an iron of love, or a sacred leather! Now what old woman would not be ashamed to utter such things in a whisper, even when making stories to lull an infant to sleep? In using such language as this, Celsus appears to me to confuse together matters which he has imperfectly heard. For it seems likely that, even supposing that he had heard a few words traceable to some existing heresy, he did not clearly understand the meaning intended to be conveyed; but heaping the words together, he wished to show before those who knew nothing either of our opinions or of those of the heretics, that he was acquainted with all the doctrines of the Christians. And this is evident also from the foregoing words. 6.35. It is our practice, indeed, to make use of the words of the prophets, who demonstrate that Jesus is the Christ predicted by them, and who show from the prophetic writings the events in the Gospels regarding Jesus have been fulfilled. But when Celsus speaks of circles upon circles, (he perhaps borrowed the expression) from the aforementioned heresy, which includes in one circle (which they call the soul of all things, and Leviathan) the seven circles of archontic demons, or perhaps it arises from misunderstanding the preacher, when he says: The wind goes in a circle of circles, and returns again upon its circles. The expression, too, effluents of an earthly church and of circumcision, was probably taken from the fact that the church on earth was called by some an effluent from a heavenly church and a better world; and that the circumcision described in the law was a symbol of the circumcision performed there, in a certain place set apart for purification. The adherents of Valentinus, moreover, in keeping with their system of error, give the name of Prunicos to a certain kind of wisdom, of which they would have the woman afflicted with the twelve years' issue of blood to be the symbol; so that Celsus, who confuses together all sorts of opinions - Greek, Barbarian, and Heretical - having heard of her, asserted that it was a power flowing forth from one Prunicos, a virgin. The living soul, again, is perhaps mysteriously referred by some of the followers of Valentinus to the being whom they term the psychic creator of the world; or perhaps, in contradistinction to a dead soul, the living soul is termed by some, not inelegantly, the soul of him who is saved. I know nothing, however, of a heaven which is said to be slain, or of an earth slaughtered by the sword, or of many persons slain in order that they might live; for it is not unlikely that these were coined by Celsus out of his own brain. 6.36. We would say, moreover, that death ceases in the world when the sin of the world dies, referring the saying to the mystical words of the apostle, which run as follows: When He shall have put all enemies under His feet, then the last enemy that shall be destroyed is death. And also: When this corruptible shall have put on incorruption, then shall be brought to pass the saying that is written, Death is swallowed up in victory. The strait descent, again, may perhaps be referred by those who hold the doctrine of transmigration of souls to that view of things. And it is not incredible that the gates which are said to open spontaneously are referred obscurely by some to the words, Open to me the gates of righteousness, that I may go into them, and praise the Lord; this gate of the Lord, into it the righteous shall enter; and again, to what is said in the ninth psalm, You that lifts me up from the gates of death, that I may show forth all Your praise in the gates of the daughter of Zion. The Scripture further gives the name of gates of death to those sins which lead to destruction, as it terms, on the contrary, good actions the gates of Zion. So also the gates of righteousness, which is an equivalent expression to the gates of virtue, and these are ready to be opened to him who follows after virtuous pursuits. The subject of the tree of life will be more appropriately explained when we interpret the statements in the book of Genesis regarding the paradise planted by God. Celsus, moreover, has often mocked at the subject of a resurrection, - a doctrine which he did not comprehend; and on the present occasion, not satisfied with what he has formerly said, he adds, And there is said to be a resurrection of the flesh by means of the tree; not understanding, I think, the symbolic expression, that through the tree came death, and through the tree comes life, because death was in Adam, and life in Christ. He next scoffs at the tree, assailing it on two grounds, and saying, For this reason is the tree introduced, either because our teacher was nailed to a cross, or because he was a carpenter by trade; not observing that the tree of life is mentioned in the Mosaic writings, and being blind also to this, that in none of the Gospels current in the Churches is Jesus Himself ever described as being a carpenter. 6.37. Celsus, moreover, thinks that we have invented this tree of life to give an allegorical meaning to the cross; and in consequence of his error upon this point, he adds: If he had happened to be cast down a precipice, or shoved into a pit, or suffocated by hanging, there would have been invented a precipice of life far beyond the heavens, or a pit of resurrection, or a cord of immortality. And again: If the 'tree of life' were an invention, because he - Jesus - (is reported) to have been a carpenter, it would follow that if he had been a leather-cutter, something would have been said about holy leather; or had he been a stone-cutter, about a blessed stone; or if a worker in iron, about an iron of love. Now, who does not see at once the paltry nature of his charge, in thus calumniating men whom he professed to convert on the ground of their being deceived? And after these remarks, he goes on to speak in a way quite in harmony with the tone of those who have invented the fictions of lion-like, and ass-headed, and serpent-like ruling angels, and other similar absurdities, but which does not affect those who belong to the Church. of a truth, even a drunken old woman would be ashamed to chaunt or whisper to an infant, in order to lull him to sleep, any such fables as those have done who invented the beings with asses' heads, and the harangues, so to speak, which are delivered at each of the gates. But Celsus is not acquainted with the doctrines of the members of the Church, which very few have been able to comprehend, even of those who have devoted all their lives, in conformity with the command of Jesus, to the searching of the Scriptures, and have laboured to investigate the meaning of the sacred books, to a greater degree than Greek philosophers in their efforts to attain a so-called wisdom. 6.38. Our noble (friend), moreover, not satisfied with the objections which he has drawn from the diagram, desires, in order to strengthen his accusations against us, who have nothing in common with it, to introduce certain other charges, which he adduces from the same (heretics), but yet as if they were from a different source. His words are: And that is not the least of their marvels, for there are between the upper circles - those that are above the heavens - certain inscriptions of which they give the interpretation, and among others two words especially, 'a greater and a less,' which they refer to Father and Son. Now, in the diagram referred to, we found the greater and the lesser circle, upon the diameter of which was inscribed Father and Son; and between the greater circle (in which the lesser was contained) and another composed of two circles - the outer one of which was yellow, and the inner blue - a barrier inscribed in the shape of a hatchet. And above it, a short circle, close to the greater of the two former, having the inscription Love; and lower down, one touching the same circle, with the word Life. And on the second circle, which was intertwined with and included two other circles, another figure, like a rhomboid, (entitled) The foresight of wisdom. And within their point of common section was The nature of wisdom. And above their point of common section was a circle, on which was inscribed Knowledge; and lower down another, on which was the inscription, Understanding. We have introduced these matters into our reply to Celsus, to show to our readers that we know better than he, and not by mere report, those things, even although we also disapprove of them. Moreover, if those who pride themselves upon such matters profess also a kind of magic and sorcery - which, in their opinion, is the summit of wisdom - we, on the other hand, make no affirmation about it, seeing we never have discovered anything of the kind. Let Celsus, however, who has been already often convicted of false witness and irrational accusations, see whether he is not guilty of falsehood in these also, or whether he has not extracted and introduced into his treatise, statements taken from the writings of those who are foreigners and strangers to our Christian faith. 6.51. On the present occasion, however, it is not our object to enter into an explanation of the subject of intelligent and sensible beings, nor of the manner in which the different kinds of days were allotted to both sorts, nor to investigate the details which belong to the subject, for we should need whole treatises for the exposition of the Mosaic cosmogony; and that work we had already performed, to the best of our ability, a considerable time before the commencement of this answer to Celsus, when we discussed with such measure of capacity as we then possessed the question of the Mosaic cosmogony of the six days. We must keep in mind, however, that the Word promises to the righteous through the mouth of Isaiah, that days will come when not the sun, but the Lord Himself, will be to them an everlasting light, and God will be their glory. And it is from misunderstanding, I think, some pestilent heresy which gave an erroneous interpretation to the words, Let there be light, as if they were the expression of a wish merely on the part of the Creator, that Celsus made the remark: The Creator did not borrow light from above, like those persons who kindle their lamps at those of their neighbours. Misunderstanding, moreover, another impious heresy, he has said: If, indeed, there did exist an accursed god opposed to the great God, who did this contrary to his approval, why did he lend him the light? So far are we from offering a defense of such puerilities, that we desire, on the contrary, distinctly to arraign the statements of these heretics as erroneous, and to undertake to refute, not those of their opinions with which we are unacquainted, as Celsus does, but those of which we have attained an accurate knowledge, derived in part from the statements of their own adherents, and partly from a careful perusal of their writings. 6.77. But again, how did he who said, Since a divine Spirit inhabited the body (of Jesus), it must certainly have been different from that of other beings in respect of grandeur, or voice, or strength, or impressiveness, or persuasiveness, not observe the changing relation of His body according to the capacity of the spectators (and therefore its corresponding utility), inasmuch as it appeared to each one of such a nature as it was requisite for him to behold it? Moreover it is not a subject of wonder that the matter, which is by nature susceptible of being altered and changed, and of being transformed into anything which the Creator chooses, and is capable of receiving all the qualities which the Artificer desires, should at one time possess a quality, agreeably to which it is said, He had no form nor beauty, and at another, one so glorious, and majestic, and marvellous, that the spectators of such surpassing loveliness - three disciples who had ascended (the mount) with Jesus - should fall upon their faces. He will say, however, that these are inventions, and in no respect different from myths, as are also the other marvels related of Jesus; which objection we have answered at greater length in what has gone before. But there is also something mystical in this doctrine, which announces that the varying appearances of Jesus are to be referred to the nature of the divine Word, who does not show Himself in the same manner to the multitude as He does to those who are capable of following Him to the high mountain which we have mentioned; for to those who still remain below, and are not yet prepared to ascend, the Word has neither form nor beauty, because to such persons His form is without honour, and inferior to the words given forth by men, which are figuratively termed sons of men. For we might say that the words of philosophers- who are sons of men - appear far more beautiful than the Word of God, who is proclaimed to the multitude, and who also exhibits (what is called) the foolishness of preaching, and on account of this apparent foolishness of preaching those who look at this alone say, We saw Him; but He had no form nor beauty. To those, indeed, who have received power to follow Him, in order that they may attend Him even when He ascends to the lofty mount, He has a diviner appearance, which they behold, if there happens to be (among them) a Peter, who has received within himself the edifice of the Church based upon the Word, and who has gained such a habit (of goodness) that none of the gates of Hades will prevail against him, having been exalted by the Word from the gates of death, that he may publish the praises of God in the gates of the daughter of Sion, and any others who have derived their birth from impressive preaching, and who are not at all inferior to sons of thunder. But how can Celsus and the enemies of the divine Word, and those who have not examined the doctrines of Christianity in the spirit of truth, know the meaning of the different appearances of Jesus? And I refer also to the different stages of His life, and to any actions performed by Him before His sufferings, and after His resurrection from the dead. 7.3. Celsus goes on to say of us: They set no value on the oracles of the Pythian priestess, of the priests of Dodona, of Clarus, of Branchid , of Jupiter Ammon, and of a multitude of others; although under their guidance we may say that colonies were sent forth, and the whole world peopled. But those sayings which were uttered or not uttered in Judea, after the manner of that country, as indeed they are still delivered among the people of Phœnicia and Palestine - these they look upon as marvellous sayings, and unchangeably true. In regard to the oracles here enumerated, we reply that it would be possible for us to gather from the writings of Aristotle and the Peripatetic school not a few things to overthrow the authority of the Pythian and the other oracles. From Epicurus also, and his followers, we could quote passages to show that even among the Greeks themselves there were some who utterly discredited the oracles which were recognised and admired throughout the whole of Greece. But let it be granted that the responses delivered by the Pythian and other oracles were not the utterances of false men who pretended to a divine inspiration; and let us see if, after all, we cannot convince any sincere inquirers that there is no necessity to attribute these oracular responses to any divinities, but that, on the other hand, they may be traced to wicked demons- to spirits which are at enmity with the human race, and which in this way wish to hinder the soul from rising upwards, from following the path of virtue, and from returning to God in sincere piety. It is said of the Pythian priestess, whose oracle seems to have been the most celebrated, that when she sat down at the mouth of the Castalian cave, the prophetic Spirit of Apollo entered her private parts; and when she was filled with it, she gave utterance to responses which are regarded with awe as divine truths. Judge by this whether that spirit does not show its profane and impure nature, by choosing to enter the soul of the prophetess not through the more becoming medium of the bodily pores which are both open and invisible, but by means of what no modest man would ever see or speak of. And this occurs not once or twice, which would be more permissible, but as often as she was believed to receive inspiration from Apollo. Moreover, it is not the part of a divine spirit to drive the prophetess into such a state of ecstasy and madness that she loses control of herself. For he who is under the influence of the Divine Spirit ought to be the first to receive the beneficial effects; and these ought not to be first enjoyed by the persons who consult the oracle about the concerns of natural or civil life, or for purposes of temporal gain or interest; and, moreover, that should be the time of clearest perception, when a person is in close intercourse with the Deity. 7.4. Accordingly, we can show from an examination of the sacred Scriptures, that the Jewish prophets, who were enlightened as far as was necessary for their prophetic work by the Spirit of God, were the first to enjoy the benefit of the inspiration; and by the contact - if I may so say - of the Holy Spirit they became clearer in mind, and their souls were filled with a brighter light. And the body no longer served as a hindrance to a virtuous life; for to that which we call the lust of the flesh it was deadened. For we are persuaded that the Divine Spirit mortifies the deeds of the body, and destroys that enmity against God which the carnal passions serve to excite. If, then, the Pythian priestess is beside herself when she prophesies, what spirit must that be which fills her mind and clouds her judgment with darkness, unless it be of the same order with those demons which many Christians cast out of persons possessed with them? And this, we may observe, they do without the use of any curious arts of magic, or incantations, but merely by prayer and simple adjurations which the plainest person can use. Because for the most part it is unlettered persons who perform this work; thus making manifest the grace which is in the word of Christ, and the despicable weakness of demons, which, in order to be overcome and driven out of the bodies and souls of men, do not require the power and wisdom of those who are mighty in argument, and most learned in matters of faith. 7.32. Celsus next assails the doctrine of the resurrection, which is a high and difficult doctrine, and one which more than others requires a high and advanced degree of wisdom to set forth how worthy it is of God; and how sublime a truth it is which teaches us that there is a seminal principle lodged in that which Scripture speaks of as the tabernacle of the soul, in which the righteous do groan, being burdened, not for that they would be unclothed, but clothed upon. Celsus ridicules this doctrine because he does not understand it, and because he has learned it from ignorant persons, who were unable to support it on any reasonable grounds. It will be profitable, therefore, that in addition to what we have said above, we should make this one remark. Our teaching on the subject of the resurrection is not, as Celsus imagines, derived from anything that we have heard on the doctrine of metempsychosis; but we know that the soul, which is immaterial and invisible in its nature, exists in no material place, without having a body suited to the nature of that place. Accordingly, it at one time puts off one body which was necessary before, but which is no longer adequate in its changed state, and it exchanges it for a second; and at another time it assumes another in addition to the former, which is needed as a better covering, suited to the purer ethereal regions of heaven. When it comes into the world at birth, it casts off the integuments which it needed in the womb; and before doing this, it puts on another body suited for its life upon earth. Then, again, as there is a tabernacle and an earthly house which is in some sort necessary for this tabernacle, Scripture teaches us that the earthly house of this tabernacle shall be dissolved, but that the tabernacle shall be clothed upon with a house not made with hands, eternal in the heavens. The men of God say also that the corruptible shall put on incorruption, which is a different thing from the incorruptible; and the mortal shall put on immortality, which is different from the immortal. Indeed, what wisdom is to the wise, and justice to the just, and peace to the peaceable, the same relation does incorruption hold to the incorruptible, and immortality to the immortal. Behold, then, to what a prospect Scripture encourages us to look, when it speaks to us of being clothed with incorruption and immortality, which are, as it were, vestments which will not suffer those who are covered with them to come to corruption or death. Thus far I have taken the liberty of referring to this subject, in answer to one who assails the doctrine of the resurrection without understanding it, and who, simply because he knew nothing about it, made it the object of contempt and ridicule. 7.40. Next to the remarks of Celsus on which we have already commented, come others which he addresses to all Christians, but which, if applicable to any, ought to be addressed to persons whose doctrines differ entirely from those taught by Jesus. For it is the Ophians who, as we have before shown, have utterly renounced Jesus, and perhaps some others of similar opinions who are the impostors and jugglers, leading men away to idols and phantoms; and it is they who with miserable pains learn off the names of the heavenly doorkeepers. These words are therefore quite inappropriate as addressed to Christians: If you seek one to be your guide along this way, you must shun all deceivers and jugglers, who will introduce you to phantoms. And, as though quite unaware that these impostors entirely agree with him, and are not behind him in speaking ill of Jesus and His religion, he thus continues, confounding us with them: otherwise you will be acting the most ridiculous part, if, while you pronounce imprecations upon those other recognised gods, treating them as idols, you yet do homage to a more wretched idol than any of these, which indeed is not even an idol or a phantom, but a dead man, and you seek a father like to himself. That he is ignorant of the wide difference between our opinions and those of the inventors of these fables, and that he imagines the charges which he makes against them applicable to us, is evident from the following passage: For the sake of such a monstrous delusion, and in support of those wonderful advisers, and those wonderful words which you address to the lion, to the amphibious creature, to the creature in the form of an ass, and to others, for the sake of those divine doorkeepers whose names you commit to memory with such pains, in such a cause as this you suffer cruel tortures, and perish at the stake. Surely, then, he is unaware that none of those who regard beings in the form of an ass, a lion, or an amphibious animal, as the doorkeepers or guides on the way to heaven, ever expose themselves to death in defense of that which they think the truth. That excess of zeal, if it may be so called, which leads us for the sake of religion to submit to every kind of death, and to perish at the stake, is ascribed by Celsus to those who endure no such sufferings; and he reproaches us who suffer crucifixion for our faith, with believing in fabulous creatures - in the lion, the amphibious animal, and other such monsters. If we reject all these fables, it is not out of deference to Celsus, for we have never at any time held any such fancies; but it is in accordance with the teaching of Jesus that we oppose all such notions, and will not allow to Michael, or to any others that have been referred to, a form and figure of that sort. |
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| 288. Origen, On Prayer, 24.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 363 |
| 289. Origen, On Pascha, 35.30-37.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 220 |
| 290. Origen, On First Principles, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 310 |
| 291. Origen, Dialogue With Heraclides, 10.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians, doctrine of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 559 |
| 292. Origen, Commentary On Romans, 1.3, 1.6, 1.15, 1.18-1.19, 2.1, 2.4, 2.10, 2.13-2.14, 3.1-3.2, 3.4, 3.7, 3.10-3.11, 4.4, 4.7, 4.10, 4.12, 5.1, 5.6, 5.10, 6.3, 7.8, 7.16, 8.8, 8.11, 9.2, 10.3, 10.5, 10.43 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians •valentinians, doctrine of •valentinian, anthropology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 493, 540, 541, 542, 543, 560; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 194; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 178, 189 |
| 293. Origen, Exhortation To Martyrdom, 46.12 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians, valentinianism Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 452 |
| 294. Origen, Fragments On 1 Corinthians, 1.26, 3.9-3.15 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 220; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 478, 496 |
| 295. Origen, Fragments On Matthew, 166 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 152 |
| 296. Origen, Fragments On Proverbs, 2.17 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians •valentinians, doctrine of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 541 |
| 297. Origen, Fragmenta In Evangelium Matthaei, 339, 388, 310 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 541 |
| 298. Origen, Fragments On Luke, 91, 75 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 541, 543 |
| 299. Origen, Homilies On Exodus, 5.2, 7.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 189 |
| 300. Origen, Homilies On Ezekiel, 1.1, 1.3-1.4, 1.3.2, 1.11-1.12, 2.2, 2.5, 3.2, 3.4-3.6, 5.2, 6.11, 7.2-7.4, 7.7, 8.2, 8.6, 13.2, 14.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians •valentinians, doctrine of Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 220; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 495, 496, 501, 502, 540, 541, 542, 543; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 189 |
| 301. Origen, Homiliae In Genesim (In Catenis), 2.2, 2.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians •valentinians, doctrine of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 492, 543 |
| 302. Origen, Homilies On Numbers, 7.1, 9.4, 12.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians •valentinians, doctrine of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 541 |
| 303. Origen, Homilies On Leviticus, 5.1, 7.6, 9.2, 9.2.4, 13.4, 14.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians •valentinians, doctrine of Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 220; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 541, 543 |
| 304. Origen, Homilies On Luke, 1.1-1.2, 14.3-14.4, 14.6-14.7, 16.4-16.6, 18.5, 20.2, 24.2, 25.4-25.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 479, 541, 543; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 233; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 188 |
| 305. Origen, Fragments On Ephesians, 34 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 220 |
| 306. Origen, Homilies On Joshua, 7.5, 7.7, 9.8, 10.2, 12.1-12.3, 13.1, 14.2, 18.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians •valentinians, doctrine of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 492, 495, 496, 514, 541 |
| 307. Origen, Commentary On The Song of Songs, 2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians •valentinians, doctrine of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 541 |
| 308. Origen, Philocalia, 23.7, 25.1-25.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinian the gnostic •valentinians •valentinians, doctrine of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 542; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 68 |
| 309. Nag Hammadi, The Book of Thomas The Contender, 140.22, 142.20, 143.21 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians, valentinianism •gnosticism, valentinian gnosticism, violence and vengeance in Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 333; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 352 |
| 310. Nag Hammadi, The Concept of Our Great Power, 41.5, 45.24-47.7, 47 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 472 |
| 311. Nag Hammadi, The Dialogue of The Saviour, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 349 |
| 312. Origen, Selecta In Ezechielem (Fragmenta E Catenis), None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 220 |
| 313. Cyprian, Letters, 69, 71-75, 70 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 468 |
| 314. Nag Hammadi, The Gospel of Philip, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 462; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 204 |
| 315. Nag Hammadi, The Gospel of The Egyptians, 40.12-41.7, 56.22-59.9, 58.6, 58.7, 58.8, 58.9, 58.10, 58.11, 58.12, 58.13, 58.14, 58.15, 58.16, 58.17, 58.18, 58.19, 58.20, 58.21, 58.22, 60.30-61.10, 63.18, 64.2, 64.3, 64.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 253 |
| 316. Nag Hammadi, The Gospel of Thomas, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 178 |
| 317. Nag Hammadi, The Gospel of Truth, 16.5, 16.6, 16.7, 16.8, 16.9, 16.10, 16.11, 16.12, 16.13, 16.14, 16.15, 16.16, 16.17, 16.18, 16.19, 16.20, 16.31-17.4, 16.35, 16.36, 17.4, 17.5, 17.6, 17.7, 17.8, 17.9, 17.10, 17.11, 17.12, 17.13, 17.14, 17.15, 17.16, 17.17, 17.18, 17.19, 17.20, 17.21, 17.22, 17.23, 17.24, 17.25, 17.26, 17.27, 17.28, 17.29, 17.30, 17.31, 17.32, 17.33, 17.34, 17.35, 17.36, 18.11-19.17, 18.24, 18.25, 18.26, 18.27, 18.28, 18.29, 18.30, 18.31-19.10, 18.31, 19.17, 19.18, 19.19, 19.20, 19.21, 19.22, 19.23, 19.24, 19.25, 19.26, 19.27, 19.28, 19.29, 19.30, 19.31, 19.32, 19.33, 20.28, 20.29, 20.30, 20.31, 20.32, 20.33, 20.34, 21, 22.27, 22.28, 22.29, 22.30, 22.31, 22.32, 22.33, 23.33-24.9, 24, 24.9-25.25, 24.33-25.17, 24.55-26.39, 25, 27.26, 27.27, 27.28, 27.29, 27.30, 27.31, 27.32, 27.33, 28.4, 28.5, 28.6, 28.7, 28.8, 28.9, 28.10, 30.14, 36, 36.39-37.15, 37.15, 37.16, 37.17, 37.18, 38, 38.6, 38.7, 38.24-39.28, 39, 40, 43.10, 43.11, 43.12, 43.13, 43.14 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 253 |
| 318. Nag Hammadi, The Hypostasis of The Archons, 86.21, 86.27-87.23, 87.11, 87.12, 87.13, 87.14, 87.15, 87.16, 87.17, 87.18, 87.19, 87.20, 87.21, 87.22, 87.23, 87.24, 87.25, 87.26, 87.27, 87.28, 87.29, 87.30, 87.31, 87.32, 87.33, 88.3, 88.4, 88.5, 88.6, 88.7, 88.8, 88.9, 88.10, 88.11, 88.12, 88.13, 88.14, 88.15, 88.16, 89.7, 89.8, 89.9, 89.10, 89.11, 89.12, 89.13, 89.14, 89.15, 89.16, 89.17, 89.18, 89.19, 89.20, 89.21, 89.22, 89.23, 89.24, 89.25, 89.26, 89.27, 89.31-90.12, 90.12, 91.4, 91.5, 91.6, 91.7, 91.8, 91.9, 91.10, 94.1, 94.2, 94.3, 94.4, 94.5, 94.6, 94.7, 94.8, 94.9, 94.10, 94.11, 94.12, 94.13, 94.14, 94.15, 94.16, 94.17, 94.18, 95.13, 95.14, 95.15, 95.16, 95.17, 95.18, 95.19, 95.20, 95.21, 95.22, 95.23, 95.24, 95.25, 95.26, 95.27, 95.28, 95.29, 95.30, 95.31, 95.32, 95.33, 95.34, 96.11, 96.12, 96.13, 96.14, 96.15, 96.19, 96.20, 96.21, 96.22, 96.23, 96.24, 96.25, 96.26, 96.27, 96.28, 96.29, 96.30, 96.31, 96.32, 97.4, 97.5, 97.6, 97.7, 97.8, 97.9, 97.31 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 51 |
| 319. Nag Hammadi, The Interpretation of Knowledge, 1.1-2.28, 1.16, 1.17, 1.18, 1.19, 1.20, 1.21, 1.35, 1.36, 1.37, 1.38, 3, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26-4.39, 3.26, 3.27, 3.28, 3.29, 3.30, 3.30-4.28, 3.31, 3.33, 4, 4.24-5.35, 4.26, 4.27, 4.28, 4.29, 4.30, 5, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 5.22, 5.23, 5.24, 5.25, 5.26, 5.27, 5.28, 5.29, 5.30, 5.31, 5.32, 5.33, 5.34, 5.35, 5.36, 5.37, 6, 6.29, 6.32, 6.37, 6.38, 7, 7.20, 7.21, 8, 9, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23, 9.24, 9.25, 9.26, 9.27, 9.28, 9.29, 9.30, 9.31, 9.32, 9.33, 9.34, 9.35, 9.36, 9.37, 9.38, 10.9-15.18, 10.13, 10.14, 10.15, 10.16, 10.17, 10.18, 10.19, 10.20, 10.21, 10.26, 10.27, 10.30, 10.31, 10.35, 11, 12, 12.22, 12.23, 12.24, 12.25, 12.26, 12.27, 12.28, 12.29, 12.30, 12.31, 13, 13.16, 13.17, 13.25, 13.26, 13.27, 13.28, 13.29, 13.35, 13.36, 13.37, 13.38, 15, 15.10-19.37, 16, 17, 18, 18.21, 18.22, 18.23, 18.24, 18.25, 18.26, 18.27, 18.28, 19, 19.1, 19.2, 19.19, 19.20, 19.21, 20, 20.14-21.34, 20.23, 20.24, 20.25, 20.26, 20.27, 20.28, 20.29, 20.30, 20.31, 20.32, 20.33, 20.34, 20.35, 20.36, 20.37, 20.38, 21.21, 21.22, 21.23, 21.24, 21.25, 21.26, 21.27, 21.28, 21.29, 21.30, 21.31, 21.32, 21.33, 21.34, 21.35, 225 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 189 |
| 320. Origen, Homilies On Judges, 1.1, 8.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians •valentinians, doctrine of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 492, 514, 541 |
| 321. Nag Hammadi, The Letter of Peter To Philip, 3.24-3.27, 6.1-6.3, 8.136.5-8.136.15, 135.15-135.20, 136.16-136.18, 137.18-137.22 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •light, valentinian aeon or concept •savior/advocate, valentinian •aeons, valentinian accounts •church, valentinian aeon, church •valentinians, valentinianism Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 332; Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 168, 169, 189, 190 |
| 322. Nag Hammadi, The Second Treatise of The Great Seth, 50.1, 50.2, 50.3, 50.4, 50.5, 50.6, 50.7, 50.8, 50.9, 50.10, 50.25-51.20, 51.14, 51.15, 51.16, 51.17, 51.18, 51.19, 51.20, 51.21, 51.22, 51.23, 51.24, 51.25, 51.26, 52.30-53.5, 57.7, 57.8, 57.9, 57.10, 57.11, 57.12, 57.13, 57.14, 57.15, 57.16, 57.17, 57.18, 58.18, 58.19, 60.23, 60.24, 60.25, 62.30-63.22, 65.33, 65.34, 65.35, 65.36, 66.7, 66.8, 68.13, 68.14, 68.15, 68.16 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 190 |
| 323. Nag Hammadi, The Sentences of Sextus, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 15 |
| 324. Nag Hammadi, The Sophia of Jesus Christ, 3.96.3, 3.96.4, 3.96.5, 3.96.6, 3.96.7, 83.10, 83.11, 83.12, 83.13, 83.14, 83.15, 83.16, 83.17, 83.18, 83.19, 83.20, 84.12, 84.13, 84.14, 84.15, 84.16, 84.17, 84.18, 84.19, 84.20, 84.21, 84.22, 84.23, 84.24, 84.25, 84.26, 84.27, 84.28, 84.29, 84.30, 84.31, 84.32, 84.33, 84.34, 84.35, 84.36, 84.37, 84.38, 84.39, 84.40, 84.41, 84.42, 84.43, 84.44, 84.45, 84.46, 84.47, 84.48, 84.49, 84.50, 84.51, 84.52, 84.53, 84.54, 84.55, 84.56, 84.57, 84.58, 84.59, 84.60, 84.61, 84.62, 84.63, 84.64, 84.65, 84.66, 84.67, 84.68, 84.69, 84.70, 84.71, 84.72, 84.73, 84.74, 84.75, 84.76, 84.77, 84.78, 84.79, 84.80, 84.81, 84.82, 84.83, 84.84, 84.85, 85.9, 85.10, 85.11, 85.12, 85.13, 85.14, 85.15, 85.16, 85.17, 85.18, 85.19, 85.20, 85.21, 86.16, 86.17, 86.18, 86.19, 94.1, 95.19, 96.3, 96.4, 96.5, 96.6, 96.7, 96.8, 96.9, 96.10, 96.15, 96.21, 98.10, 99.17, 99.18, 99.19, 99.20, 99.21, 99.22, 100.20-106.24, 102.3, 102.4, 102.20-103.1, 114.14, 117.15-118.3, 118.11, 118.12 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 197 |
| 325. Nag Hammadi, The Teachings of Silvanus, 89.10, 89.11, 89.12, 89.13, 89.14, 89.15, 89.16, 89.17, 89.18, 89.19, 89.20, 89.21, 89.22, 89.23, 89.24, 89.25, 89.26, 89.27, 89.28, 89.29, 89.30, 94, 95.4, 95.5, 95.6, 95.7, 95.8, 95.9, 95.10, 95.11, 95.12, 95.13, 95.14, 95.15, 95.16, 95.17, 95.18, 95.19, 95.20, 95.21, 95.22, 95.23, 95.24, 95.25, 95.26, 95.27, 95.28, 95.29, 95.30, 95.31, 95.32, 95.33, 105.13, 105.14, 105.15, 105.16, 105.17, 105.18, 105.19, 105.28-106.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 472 |
| 326. Origen, Philocalia, 23.7, 25.1-25.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinian the gnostic •valentinians •valentinians, doctrine of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 542; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 68 |
| 327. Nag Hammadi, The Testimony of Truth, 12, 13, 14, 15, 16, 30.18-31.5, 30.18, 30.19, 30.20, 30.21, 30.22, 30.23, 30.24, 30.25, 30.26, 30.27, 30.28, 30.29, 30.30, 31.2, 31.3, 31.4, 31.5, 31.22-32.5, 33.1, 33.2, 33.24, 33.25, 33.26, 33.27, 38.9, 38.10, 39.29-40.8, 40.6, 40.7, 45.6, 45.7, 45.8, 45.9, 45.10, 45.11, 45.12, 45.13, 45.14, 45.15, 45.16, 45.17, 45.18, 45.19, 45.20, 45.21, 45.22, 45.23-49.10, 47, 48.27-49.10, 55.1-56.9, 55.4, 55.5, 55.6, 55.7, 55.8, 55.9, 69.7, 69.8, 69.9, 69.10, 69.11, 69.12, 69.13, 69.14, 69.15, 69.16, 69.17, 69.18, 69.19, 69.20, 69.21, 69.22, 69.23, 69.24, 69.25, 69.26, 69.27, 69.28, 69.29, 69.30, 69.31, 69.32 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 248, 250; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 340; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 235 |
| 328. Nag Hammadi, The Three Steles of Seth, 125.28-125.32 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •ptolemy, valentinian •valentinians, valentinianism •valentinian the gnostic Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 354; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 15 |
| 329. Nag Hammadi, The Treatise On The Resurrection, 45.13, 47.17-47.22 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 186, 194; Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 170 |
| 330. Nag Hammadi, The Tripartite Tractate, a b c d\n0 54.19 54.19 54 19\n1 54.20 54.20 54 20\n2 55.2 55.2 55 2 \n3 60.18 60.18 60 18\n4 60.20 60.20 60 20\n.. ... ... .. ..\n456 100.7 100.7 100 7 \n457 100.6 100.6 100 6 \n458 100.5 100.5 100 5 \n459 100.4 100.4 100 4 \n460 100.3 100.3 100 3 \n\n[461 rows x 4 columns] (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 279 |
| 331. Nag Hammadi, Trimorphic Protennoia, 39.13-39.17, 40.22-40.29, 43.13-43.19, 48.12-48.15, 49.28-49.32 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gnosticism, valentinian gnosticism, sethian mythology •gnosticism, valentinian gnosticism, astrology and eschatology •valentinians, valentinianism Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 349; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 202, 205, 304 |
| 332. Nag Hammadi, Zostrianos, 4.25, 4.26, 4.27, 4.28, 8.1, 9.16-10.5, 9.16, 9.17, 10.4, 10.5, 15.4, 15.5, 15.6, 15.7, 15.8, 15.9, 21, 27.14, 27.15, 27.16, 27.17, 115, 116 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 284; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 125 |
| 333. Nag Hammadi, The Paraphrase of Shem, 14.16, 19.26, 23.23, 23.24, 27.6, 34.21, 35.6, 35.16, 35.17, 38.9, 38.32-39.24 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 52 |
| 334. Origen, Selections On Psalms, 1.6, 4.7 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians •valentinians, doctrine of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 541 |
| 335. Nag Hammadi, The Exegesis On The Soul, a b c d\n0 2.6) 2.6) 2 6)\n1 130.35-131.19 130.35 130 35\n2 133.20 133.20 133 20\n3 133.21 133.21 133 21\n4 133.22 133.22 133 22\n5 133.23 133.23 133 23\n6 133.24 133.24 133 24\n7 133.25 133.25 133 25\n8 133.26 133.26 133 26\n9 133.28 133.28 133 28\n10 133.29 133.29 133 29\n11 133.30 133.30 133 30\n12 133.31 133.31 133 31\n13 133.27 133.27 133 27 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 127 |
| 336. Cyprian, Letters, 69, 71-75, 70 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 468 |
337. Diogenes Laertius, Lives of The Philosophers, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 33 | 5.79. Here are my lines upon him:A venomous asp was the death of the wise Demetrius, an asp withal of sticky venom, darting, not light from its eyes, but black death.Heraclides in his epitome of Sotion's Successions of Philosophers says that Ptolemy himself wished to transmit the kingdom to Philadelphus, but that Demetrius tried to dissuade him, saying, If you give it to another, you will not have it yourself. At the time when he was being continually attacked in Athens, Meder, the Comic poet, as I have also learnt, was very nearly brought to trial for no other cause than that he was a friend of Demetrius. However, Telesphorus, the nephew of Demetrius, begged him off.In the number of his works and their total length in lines he has surpassed almost all contemporary Peripatetics. For in learning and versatility he ha |
|
| 338. Cyprian, Letters, 69, 71-75, 70 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 468 |
| 339. Cyprian, Letters, 69, 71-75, 70 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 468 |
340. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •valentinus, valentinians Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 92| 103b. רעה היא אצל צדיקים שנא' (בראשית לא, כד) השמר לך פן תדבר עם יעקב מטוב עד רע בשלמא רע לחיי אלא טוב אמאי לא אלא ש"מ טובתן של רשעים רעה היא אצל צדיקים,בשלמא התם דלמא מדכר ליה שמא דעבודת כוכבים אלא הכא מאי רעה איכא,דקא שדי בה זוהמא דא"ר יוחנן בשעה שבא נחש על חוה הטיל בה זוהמא ישראל שעמדו על הר סיני פסקה זוהמתן עובדי כוכבים שלא עמדו בהר סיני לא פסקה זוהמתן:,חלצה במנעל שאינו שלו וכו': תנו רבנן נעלו אין לי אלא נעלו נעל של כל אדם מנין ת"ל נעל נעל מכל מקום,א"כ מה ת"ל נעלו נעלו הראוי לו פרט לגדול שאין יכול להלוך בו ופרט לקטן שאינו חופה רוב רגלו ופרט לסנדל המסוליים שאין לו עקב,אביי הוה קאי קמיה דרב יוסף אתאי יבמה לחלוץ אמר ליה הב ליה סנדלך יהיב ליה סנדלא דשמאלא א"ל אימר דאמור רבנן דיעבד לכתחלה מי אמר,א"ל אי הכי סנדל שאין שלו נמי אימר דאמור רבנן דיעבד לכתחלה מי אמור א"ל הכי קאמינא לך הב ליה ואקני ליה:,סנדל של עץ: מאן תנא אמר שמואל ר"מ היא דתנן הקיטע יוצא בקב שלו דברי ר"מ ר' יוסי אוסר אבוה דשמואל אומר במחופה עור ודברי הכל:,אמר רב פפי משמיה דרבא סנדל המוסגר לא תחלוץ בו ואם חלצה חליצתה כשרה סנדל המוחלט לא תחלוץ בו ואם חלצה חליצתה פסולה,רב פפא משמיה דרבא אמר אחד סנדל המוסגר ואחד סנדל המוחלט לא תחלוץ בו ואם חלצה חליצתה כשרה,מיתיבי בית המוסגר מטמא מתוכו מוחלט מתוכו ומאחוריו וזה וזה מטמאין בביאה,ואי ס"ד כדמכתת דמי והא בעינן (ויקרא יד, מו) והבא אל הבית וליכא,שאני התם דאמר קרא (ויקרא יד, מה) ונתץ את הבית אפילו בשעת נתיצה קרוי בית,ת"ש מטלית שיש בו שלש על שלש אף על פי שאין בו כזית כיון שנכנס רובה לבית טהור טמאתהו מאי לאו מוחלטת לא מוסגרת,אי הכי אימא סיפא היו בה כמה זיתים כיון שנכנס ממנה כזית לבית טהור טמאתהו,אי אמרת בשלמא מוחלטת היינו דאיתקש למת אלא אי אמרת מוסגרת אמאי איתקש למת,שאני התם דאמר קרא (ויקרא יג, נב) ושרף את הבגד אפילו בשעת שריפה קרוי בגד,וליגמר מיניה איסור מטומאה לא גמרינן,אמר רבא הלכתא אחד סנדל המוסגר ואחד סנדל שמוחלט ואחד סנדל של עבודת כוכבים לא תחלוץ ואם חלצה חליצתה כשרה של תקרובת עבודת כוכבים | 103b. b is a disadvantage for the righteous, /b as a righteous individual gains no pleasure from this so-called beneficial act. b As it is stated /b by God to Laban: b “Take heed to yourself that you speak not to Jacob either good or bad” /b (Genesis 31:24). b Granted, /b speak no b bad; this is rightly so, /b i.e., understandable. b But /b speak no b good? Why not? Rather, learn from here /b that even something that would be b a /b good b benefit to the wicked /b like Laban, b is a disadvantage for the righteous. /b ,The Gemara asks: b Granted, there, /b in Laban’s words to Jacob, it is understandable that there could be a certain repulsive aspect to a wicked man speaking nicely to a righteous individual, as b perhaps he will mention to him the name of /b the b idol /b he b worships /b and even though he means well, it still would repulse Jacob. b But here, what disadvantage is there /b if she derives benefit from licentious relations with a wicked man?,The Gemara answers: b He implants filth in her /b and contaminates her, as her body accepts his semen. b As Rabbi Yoḥa /b also b said, /b based on his understanding that the serpent seduced Eve into having sexual relations with him: b When the serpent came upon Eve, he infected her with /b moral b contamination, /b and this contamination remained in all human beings. When the b Jewish people stood at Mount Sinai their contamination ceased, /b whereas with regard to b gentiles, who did not stand at Mount Sinai, their contamination never ceased. /b Therefore, Yael was repulsed by the contamination that she allowed into her body, and she did not benefit from relations with Sisera.,§ It was taught in the mishna that b if she performed i ḥalitza /i using a shoe that was not his, /b the i ḥalitza /i is valid. b The Sages taught: /b From the verse “And remove b his shoe /b from on his foot” (Deuteronomy 25:9), b I have /b derived b only /b that the i yavam /i may wear b “his shoe,” /b i.e., a shoe that belongs to him; b from where /b do I derive that he may wear b any person’s /b shoe? b The verse states /b the words b “shoe” /b and b “shoe” /b twice: “And remove his shoe” (Deuteronomy 25:9), and “The house of he who had his shoe removed” (Deuteronomy 25:10), to teach us that b in any case /b it is acceptable, i.e., the shoes of another person may also be worn for i ḥalitza /i .,But b if so, what /b is the meaning when b the verse states: “His shoe,” /b which seems to indicate that he must own the shoe that he is wearing? It teaches that one must wear b “his shoe,” /b i.e., a shoe that is b fitting for him, excluding /b a shoe so b large that he is unable to walk in it, and excluding /b a shoe b so small it does not cover most of his foot, and /b also b excluding a heelless sandal [ i sandal hamesulyam /i ], /b a sandal b that /b has only a sole but b does not have a heel /b and is not fit for walking.,The Gemara relates: b Abaye was standing before Rav Yosef and a i yevama /i came to perform i ḥalitza /i . /b Rav Yosef b said to /b Abaye: b Give /b the i yavam /i b your sandal /b so that the i ḥalitza /i may begin. b He gave him his left sandal. /b Rav Yosef b said to him: /b Granted, one can b say that the Sages said /b that it is permitted to perform i ḥalitza /i with the left shoe b after the fact, /b but b did they say that /b it is also permitted b i ab initio /i ? /b , b He said to him: If so, /b then b also /b with regard to b a sandal that does not belong to him, say that the Sages said /b that it is permitted b after the fact; /b however, b did they say /b it is permitted as well to perform i ḥalitza /i using another’s shoe b i ab initio /i ? /b Rav Yosef b said to /b Abaye: b This is what I was saying to you: Give him /b your sandal b and transfer ownership to him /b by giving it to him as a temporary gift so that it will be his, and therefore the i ḥalitza /i will be performed in an ideal manner, without any question as to its validity.,The mishna taught that if the i yevama /i performed i ḥalitza /i while the i yavam /i was wearing b a wooden sandal /b the i ḥalitza /i is valid. The Gemara asks: b Who is the i tanna /i /b who taught that it is permitted to use a wooden sandal? b Shmuel said: It is /b the opinion of b Rabbi Meir, as we learned /b in a mishna ( i Shabbat /i 65b): b One with an amputated leg may go out /b on Shabbat b with his wooden leg, /b as it has the legal status of a shoe; this is b the statement of Rabbi Meir. /b And b Rabbi Yosei prohibits /b it, since he does not consider it to have the legal status of a shoe. Alternatively, b the father of Shmuel says: /b Here the mishna is referring to a wooden sandal b that is covered in leather, and all agree. /b This i halakha /i was taught in accordance with all opinions, as even Rabbi Yosei agrees that the leather covering makes it a shoe., b Rav Pappi said in the name of Rava: One should not perform i ḥalitza /i /b on a i yavam /i wearing b a quarantined sandal, /b i.e., a sandal examined by a priest who found its signs of leprosy to be inconclusive, and places the sandal in isolation for a waiting period of up to two weeks to see if clear indications of leprosy develop. b But if she did perform i ḥalitza /i /b while the i yavam /i was wearing it, b her i ḥalitza /i is /b nevertheless b valid /b after the fact. On the other hand, if the sandal with leprosy is b a confirmed sandal, /b i.e., a sandal that was definitively ruled to have leprosy, b one may not perform i ḥalitza /i with it, and if she did perform i ḥalitza /i /b while the man was wearing it, b her i ḥalitza /i is disqualified. /b As an object with confirmed leprosy must be burned, it is considered halakhically as if it were already burnt, and is consequently considered to lack the qualities of a shoe necessary for i ḥalitza /i .,In contrast, b Rav Pappa said in the name of Rava: /b With regard to b both a quarantined sandal and a confirmed sandal /b the same i halakha /i applies: b She may not perform i ḥalitza /i with it /b i ab initio /i , b but if she did perform i ḥalitza /i /b with it, b her i ḥalitza /i is valid. /b ,The Gemara b raises an objection /b to Rav Pappi’s version, from a mishna ( i Nega’im /i 13:4): b A quarantined house, /b i.e., one in which a discoloration appeared and was then quarantined by a priest until it could be determined whether it would be deemed a confirmed house of leprosy or not, b renders /b one who touches it b ritually impure from within, /b i.e., if one touches the inside of the house he becomes ritually impure; a house with b confirmed /b leprosy renders one impure not only b from /b touching it inside from b within, /b but additionally b from /b touching it b behind, /b by touching it on the outside; b and /b both b this and that, /b i.e., both a quarantined house and a confirmed house, b impart ritual impurity through entering /b it, as one who enters into either house becomes ritually impure, even if he does not touch the walls.,The Gemara elaborates: b And if it enters your mind /b to say b that /b an item with confirmed leprosy b is considered as if it were crushed /b and not intact due to the requirement to burn it, b then /b in order to contract ritual impurity through entering a house with leprosy, b we require /b that there be a house, as the verse states: b “Moreover, one who enters the /b house…shall be ritually impure” (Leviticus 14:46)? b And this /b requirement b is not /b satisfied here, as the house confirmed with leprosy must be burned and consequently should be considered as if it is crushed and not intact.,The Gemara answers: b There it is different, as the verse states: “And he shall break down the house” /b (Leviticus 14:45), which teaches that b even while it is being broken down it is /b still b called a house, /b until it is totally destroyed. Therefore, although for other purposes, objects that are required to be burned are considered crushed, the verse explicitly teaches that a house confirmed with leprosy is considered intact with regard to its ability to transmit ritual impurity to those who enter it., b Come /b and b hear /b a proof from the i Tosefta /i ( i Nega’im /i 7:3): If b a rag that is three /b fingerbreadths b by three /b fingerbreadths has a spot of leprosy, then b even if it does not contain /b the minimum volume of b an olive-bulk, once most /b of the rag b enters a pure house it renders /b the house b ritually impure. What, is it not /b referring to a rag with b confirmed /b leprosy, implying that one should calculate its measurements even when its leprosy is confirmed and it is destined to be burned? The Gemara rejects this assumption: b No, /b this is referring to a b quarantined /b rag, which does not have to be burned and is consequently considered intact. It can be measured to determine if it has the minimum measurements required for imparting ritual impurity.,The Gemara challenges: b If /b you interpret it b so, say the latter clause: If /b the rag b was the volume of several olives, /b i.e., it was very thick and even a small section of the cloth was equal to an olive-bulk, b when one olive-bulk of /b the rag b enters a ritually pure house, /b even if it is a small portion of the rag, b it renders /b the house b ritually impure. /b , b Granted, if you say /b that the entire i baraita /i is referring to a rag with b confirmed /b leprosy, b this is /b so b because /b a confirmed leper is b juxtaposed with /b and thereby compared to b a dead person /b (Numbers 12:12), and therefore an olive-bulk of the rag causes ritual impurity just as an olive-bulk of a corpse does. b But if you say /b it is speaking about a b quarantined /b rag, b why should it be juxtaposed to a dead person? /b There is no biblical source comparing a quarantined leper to a corpse, and therefore, there is no reason to think that an olive-bulk of a rag transmits ritual impurity. Only if the rag is of the minimum dimensions and the entire rag enters the airspace does it transmit ritual impurity.,The Gemara answers: That is correct; the i baraita /i is referring to a rag with confirmed leprosy, but nevertheless it is not difficult for Rav Pappi. Although generally objects that are required to be burnt are considered crushed even before they are burnt, this is not true with regard to a garment with leprosy. b There /b the i halakha /i for a garment that has confirmed leprosy b is different, as the verse states: “And he shall burn the garment” /b (Leviticus 13:52), which indicates that b even when it is being burned, it is still called a garment. /b ,The Gemara asks: If your interpretation above is correct, that a garment with confirmed leprosy can still transmit ritual impurity even though the object is to be burned and should be considered crushed, b let us learn from this /b concerning a sandal that even after it has been definitively determined to have leprosy, it is still considered a shoe and should be eligible for i ḥalitza /i , at least after the fact, in accordance with Rav Pappa’s opinion. The Gemara answers: b We cannot derive /b a i halakha /i of b a prohibition from /b a i halakha /i of b ritual impurity, /b as these different areas of i halakha /i cannot be compared. Therefore, although a garment with leprosy is considered intact with regard to the transmission of ritual impurity, that status cannot act as a source to teach that it is intact for the purpose of ruling that i ḥalitza /i performed with a shoe with confirmed leprosy is valid.,The Gemara cites Rava’s final ruling: b Rava said /b that b the i halakha /i is the same for a quarantined sandal, a confirmed sandal, and a sandal of idolatrous worship, /b i.e., a sandal that was placed on a statue of idolatrous worship; b one should not perform i ḥalitza /i /b with it, b and if she did perform i ḥalitza /i /b with it, b her i ḥalitza /i is valid. /b If, however, he was wearing a sandal b that /b functioned as b an offering of idolatrous worship, /b in that it was brought as a gift to an idol; |
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341. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •valentinus, valentinians Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 92| 146a. שבא נחש על חוה הטיל בה זוהמא ישראל שעמדו על הר סיני פסקה זוהמתן עובדי כוכבי' שלא עמדו על הר סיני לא פסקה זוהמתן א"ל רב אחא בריה דרבא לרב אשי גרים מאי א"ל אע"ג דאינהו לא הוו מזלייהו הוו דכתיב (דברים כט, יד) את אשר ישנו פה עמנו עומד היום לפני ה' אלהינו ואת אשר איננו פה וגו',ופליגא דר' אבא בר כהנא דא"ר אבא בר כהנא עד שלשה דורות לא פסקה זוהמא מאבותינו אברהם הוליד את ישמעאל יצחק הוליד את עשו יעקב הוליד י"ב שבטים שלא היה בהן שום דופי:, big strongמתני׳ /strong /big שובר אדם את החבית לאכול הימנה גרוגרות ובלבד שלא יתכוין לעשות כלי ואין נוקבין מגופה של חבית דברי ר' יהודה וחכמים מתירין ולא יקבנה מצדה ואם היתה נקובה לא יתן עליה שעוה מפני שהוא ממרח אמר ר' יהודה מעשה בא לפני רבן יוחנן בן זכאי בערב ואמר חוששני לו מחטאת:, big strongגמ׳ /strong /big א"ר אושעיא ל"ש אלא דרוסות אבל מפורדות לא ומפורדות לא,מיתיבי ר' שמעון בן גמליאל אומר מביא אדם את החבית של יין ומתיז ראשה בסייף ומניחה לפני האורחים בשבת ואינו חושש ההיא רבנן מתני' רבי נחמיה היא,ומאי דוחקיה דרבי אושעיא לאוקמי מתניתין כרבי נחמיה ובדרוסות לוקמה במפורדות ורבנן אמר רבא מתני' קשיתיה מאי איריא דתני גרוגרות ליתני פירות אלא ש"מ בדרוסות,תניא חדא חותלות של גרוגרות ושל תמרים מתיר ומפקיע וחותך ותניא אידך מתיר אבל לא מפקיע ולא חותך לא קשיא הא רבנן הא ר' נחמיה דתניא ר' נחמיה אומר אפי' תרווד ואפילו טלית ואפילו סכין אין ניטלין אלא לצורך תשמישן,בעו מיניה מרב ששת מהו למיברז חביתא בבורטיא בשבתא לפיתחא קמיכוין ואסיר או דילמא לעין יפה קמיכוין ושרי א"ל לפיתחא קא מכוין ואסיר,מיתיבי רשב"ג אומר מביא אדם חבית של יין ומתיז ראשה בסייף התם ודאי לעין יפה קמיכוין הכא אם איתא דלעין יפה קמיכוין לפתוחי מיפתח:,אין נוקבין מגופה וכו': אמר רב הונא מחלוקת למעלה אבל מן הצד דברי הכל אסור והיינו דקתני לא יקבנה מצדה ורב חסדא אמר מחלוקת מן הצד אבל על גבה דברי הכל מותר והא דקתני לא יקבנה מצדה התם בגופה דחבית,תנו רבנן אין נוקבין נקב חדש בשבת ואם בא להוסיף מוסיף ויש אומרים אין מוסיפין ושוין שנוקבין נקב ישן לכתחילה ותנא קמא מאי שנא מנקב חדש דלא דקא מתקן פיתחא אוסופי נמי קא מתקן פיתחא,אמר רבה דבר תורה כל פתח שאינו עשוי להכניס ולהוציא אינו פתח ורבנן הוא דגזור משום לול של תרנגולין דעביד לעיולי אוירא ולאפוקי הבלא ואם בא להוסיף מוסיף אוסופי ודאי בלול של תרנגולים לא אתי לאוסופי | 146a. b the snake came upon Eve, /b i.e., when it seduced her to eat from the Tree of Knowledge, b it infected her with /b moral b contamination, /b and this contamination remained in all human beings. When the b Jewish people stood at Mount Sinai, their contamination ceased, /b whereas b gentiles did not stand at Mount Sinai, /b and b their contamination never ceased. Rav Aḥa, the son of Rava, said to Rav Ashi: What /b about b converts? /b How do you explain the cessation of their moral contamination? Rav Ashi b said to him: Even though they /b themselves b were not /b at Mount Sinai, b their guardian angels were /b present, b as it is written: /b “It is not with you alone that I make this covet and this oath, but b with he that stands here with us today before the Lord our God, and with he that is not here /b with us today” (Deuteronomy 29:13–14), and this includes converts.,The Gemara points out that this opinion b disagrees with Rabbi Abba bar Kahana, as Rabbi Abba bar Kahana said: Until three generations /b passed, the moral b contamination did not cease from our forefathers: Abraham fathered Ishmael, /b who was of lowly moral stature; b Isaac fathered Esau; /b finally, b Jacob fathered twelve tribes in whom there was no flaw. /b Rabbi Abba bar Kahana holds that the moral contamination ceased in the Patriarchs long before the Revelation at Sinai., strong MISHNA: /strong b A person may break a barrel /b on Shabbat in order b to eat dried figs from it, provided he does not intend to make a vessel. And one may not perforate the plug of a barrel /b to extract wine from it; rather, one must remove the plug entirely to avoid creating a new opening for the barrel. This is b the statement of Rabbi Yehuda. And the Rabbis permit /b puncturing the plug, but they too restrict this leniency and say that b one may not perforate /b the plug of the barrel b on its side. And if it was /b already b perforated, one may not apply wax to it /b to seal the hole, b because /b in doing so b he spreads /b the wax evenly on the barrel and thereby violates the prohibited labor of smoothing. b Rabbi Yehuda said: An incident /b of that kind b came before Rabban Yoḥa ben Zakkai in /b the city of b Arav, and he said: I am concerned for him, /b because he may be liable b to /b bring b a sin-offering /b as a result of this., strong GEMARA: /strong b Rabbi Oshaya said: They only taught /b that it is permitted to break open a barrel when the figs were b pressed /b together. This is because in that case it is permissible to use a utensil to separate the figs, that utensil may also be utilized to break open the barrel. b However, /b if the figs were already b separated, /b it is b not /b permitted to handle a utensil for the sole purpose of breaking the barrel. The Gemara asks: b And /b is it b not /b permitted to break the barrel for b separated /b figs?,The Gemara b raises an objection /b based on a i baraita /i : b Rabban Shimon ben Gamliel says: A person may bring a barrel of wine and cut off /b the b top /b of the barrel b with a sword and place it before the guests on Shabbat without concern /b that it is prohibited to move the sword or that doing so constitutes the creation of a new vessel, which is prohibited. Apparently, it is permitted to move a sword in order to open a barrel on Shabbat even if it is not needed to cut the contents of the barrel. The Gemara answers for Rabbi Oshaya: b That /b i baraita /i , which cites the opinion of Rabban Shimon ben Gamliel, is in accordance with the opinion of b the Rabbis, /b whereas b our mishna is /b in accordance with the opinion of b Rabbi Neḥemya, /b who said that it is prohibited to move any utensil on Shabbat for any purpose other than that for which the utensil is designated.,The Gemara asks: b And what forced Rabbi Oshaya to establish the mishna in accordance with /b the minority opinion of b Rabbi Neḥemya /b and to say that it is referring only b to /b the case of a b pressed /b dried figs? b Let him establish /b that the mishna is referring even b to separated /b figs b and /b is in accordance with the opinion of b the Rabbis. Rava said: The mishna /b posed a b difficulty for him; why did /b the i tanna /i b teach particularly /b about b dried figs? Let him teach /b a more general i halakha /i with regard to b fruit. Rather, learn from here that /b the mishna is referring specifically to b pressed /b dried figs, and it is because one requires a utensil to separate them that he may use it to open the barrel as well., b It was taught in one /b i baraita /i : If one has sealed, wicker b baskets of dried figs or of dates, one may untie /b the basket’s knot on Shabbat, and b unbraid /b the basket b and cut /b it open. b And it was taught in another /b i baraita /i : b One may untie /b the knot, b but one may not unbraid or cut /b the basket. There is a contradiction between these two i baraitot /i . The Gemara resolves this contradiction: This is b not difficult. This /b i baraita /i , which permits all of these actions, is in accordance with the opinion of b the Rabbis. That /b i baraita /i , which prohibits unbraiding and cutting, is in accordance with the opinion of b Rabbi Neḥemya. As it was taught /b in a i baraita /i that b Rabbi Neḥemya says: Even a large spoon and even a cloak and even a knife may only be taken /b on Shabbat b for their /b designated b use, /b and it is therefore prohibited to take a knife to cut open baskets of fruit.,The students b raised a dilemma before Rav Sheshet: What is /b the i halakha /i with regard to whether or not it is permitted b to perforate a barrel with a spear [ i burtiya /i ] on Shabbat? /b Is the assumption that b one intends to /b make b an opening /b in the barrel b and /b it is therefore b prohibited, or perhaps /b is the assumption that b one /b merely b intends to /b display b generosity and it is permitted? /b Rav Sheshet b said to them: He intends to /b make b an opening /b in the barrel b and it is prohibited. /b ,The Gemara b raises an objection /b based on that which was taught in the i baraita /i that b Rabban Shimon ben Gamliel says: One may bring a barrel of wine /b on Shabbat b and cut off its top with a sword. /b This contradicts Rav Sheshet’s opinion that opening a barrel with a spear is prohibited? He answered them: b There, /b in the case of the sword, since one essentially destroys the barrel by cutting off its top, b he certainly intends to /b display b generosity /b by breaking the barrel open in his guests’ honor. However, b here, /b in the case of spearing a hole in the barrel, b if it were /b true that b he intends /b to display b generosity, let him open /b the top of the barrel by removing its plug. By perforating the barrel, he indicates that he specifically wants there to be a small hole.,We learned in the mishna: b And one may not perforate the plug /b of a barrel; this is the statement of Rabbi Yehuda, and the Rabbis permit it. b Rav Huna said: /b This b dispute /b is only with regard to a case where one seeks to make a perforation b on top /b of the plug; b however, /b if he seeks to perforate it b from the side, everyone agrees that it is prohibited, /b because people sometimes puncture a barrel beneath the plug in this way. b And that is /b what the mishna b is teaching: One may not perforate it on its side. /b Whereas b Rav Ḥisda said: /b This b dispute /b is with regard to a case where one seeks to perforate it b from the side; however, /b if one seeks to perforate it b on top, everyone agrees that it is permitted, and /b with regard to b that which /b the mishna b is teaching: One may not perforate it on its side, there /b it is referring to perforating b the barrel itself, /b not the plug., b The Sages taught /b in a i baraita /i : b One may not create a new hole /b in a vessel b on Shabbat. And if one seeks to add /b to and widen an already existing hole, b one may add /b to it; b and some say /b that b one may not /b even b add /b to an already existing hole. b And /b all opinions, even those who generally prohibit creating new holes, agree b that one may perforate /b the seal over b an old hole, /b even b i ab initio /i . And /b with regard to the opinion of b the first i tanna /i , /b the Gemara asks: b What is different /b about perforating the seal over an old hole that makes it permitted, whereas b creating a new hole is not /b permitted? Is it because in creating the new hole b he is creating an opening? /b If so, by b adding /b to an already existing hole b he is also creating an opening. /b , b Rabba said: /b Actually, even creating a new hole is not prohibited, because b by Torah law, any opening that is not made to /b both b insert and to remove is not /b considered b an opening, /b and a hole that one perforates in a barrel is intended exclusively to remove the contents of the barrel. b And it was the Sages who issued a decree /b that one may not perforate a vessel b because /b it is similar to perforating b a chicken coop, /b which is designated for use in both directions, e.g., b to let in air and to let out heat, /b and it is therefore prohibited by Torah law. b And /b therefore we learned that b if one seeks to add /b to an existing hole b one may add /b to it. There is no reason to prohibit this due to concern that one may do so in a chicken coop, because b one will certainly not come to add to /b an already existing hole b in a chicken coop, /b |
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342. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •valentinian i Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 406| 100b. כך מפסיקין להבדלה מאי מפסיקין לאו לעקירת שולחן לא למפה,רבה בר רב הונא איקלע לבי ריש גלותא אייתו תכא קמיה פרס מפה וקידש תניא נמי הכי (ושוין) שאין מביאין את השולחן אלא אם כן קידש ואם הביא פורס מפה ומקדש,תני חדא שוין שאין מתחילין ותניא אידך שוין שמתחילין בשלמא הא דתניא שוין שאין מתחילין משכחת לה בערב הפסח,אלא הא דתניא שוין שמתחילין אימת אי נימא בערב שבת הא מיפלג פליגי לא קשיא כאן קודם תשעה כאן לאחר תשעה,אותם בני אדם שקידשו בבית הכנסת אמר רב ידי יין לא יצאו ידי קידוש יצאו ושמואל אמר | 100b. b so one interrupts for i havdala /i ? /b People eating a meal on Shabbat until after nightfall must interrupt their meal to recite i havdala /i . The Gemara inquires: b What /b is the meaning of the phrase: b One interrupts? /b Is it b not /b referring b to removing the table? /b The Gemara answers: b No, /b it is referring b to /b spreading b a cloth, /b which is sufficient for i havdala /i as well.,The Gemara relates: b Rabba bar Rav Huna happened /b to come b to the house of the Exilarch. /b His hosts were reclining for a meal, b and /b the attendants b brought a table before him /b so he could eat as well. Since Shabbat had already started, b he spread a cloth /b over the food b and recited i kiddush /i . That was also taught /b in a i baraita /i : b And /b the Sages b agree that one /b may b bring the table only if he has /b already b recited i kiddush /i ; and if one brought /b out the table before i kiddush /i , he should b spread a cloth /b over the food b and recite i kiddush /i . /b , b It was taught in one /b i baraita /i : Rabbi Yehuda and Rabbi Yosei, who disagree over whether it is permitted to eat from i minḥa /i time on Shabbat eve and whether one must interrupt his meal, b agree that one /b may b not begin /b a meal from this time. b And it was taught in the other /b i baraita /i that b they agree that one /b may b begin /b a meal. The Gemara explains: b Granted, that which was taught /b in the first i baraita /i , that Rabbi Yehuda and Rabbi Yosei b agree that one /b may b not begin /b a meal, b you will find /b that this is correct b with regard to the eve of Passover, /b as even Rabbi Yosei concedes that one may not start a meal on Passover eve i ab initio /i ., b However, /b with regard to the other i baraita /i , b which taught /b that Rabbi Yehuda and Rabbi Yosei b agree that one /b may b begin, when /b does this i halakha /i apply? b If we say /b it is referring to b the eve of Shabbat, /b this cannot be the case, as it was taught that Rabbi Yehuda and Rabbi Yosei indeed b disagree /b over whether one may start a meal at that time. The Gemara answers: It is b not difficult: Here, /b the i baraita /i in which Rabbi Yehuda and Rabbi Yosei agree that it is permitted to start a new meal, is referring to b before nine hours /b of the day have passed, as everyone agrees that it is permitted to commence a meal at this time. Conversely, b there, /b the i baraita /i in which they disagree over whether it is permitted to start a new meal, is referring to later in the day, b after nine hours. /b ,The Gemara continues to discuss the i halakhot /i of i kiddush /i : With regard to b those people who recited i kiddush /i in the synagogue, /b as was customarily done at the conclusion of the prayer service on Shabbat night, b Rav said: They have not fulfilled /b their obligation to recite a blessing b over wine. /b That is, the blessing over the wine in the synagogue does not enable them to drink wine at home without an additional blessing. However, b they have fulfilled /b their obligation b of /b reciting b i kiddush /i . And Shmuel said: /b |
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343. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 406| 55b. נותנין קרפף לעיר דברי רבי מאיר וחכמים אומרים לא אמרו קרפף אלא בין שתי עיירות,ואיתמר רב הונא אמר קרפף לזו וקרפף לזו וחייא בר רב אמר אין נותנין אלא קרפף אחד לשניהם,צריכא דאי אשמעינן הכא משום דהוה ליה צד היתר מעיקרא אבל התם אימא לא,ואי אשמעינן התם משום דדחיקא תשמישתייהו אבל הכא דלא דחיקא תשמישתייהו אימא לא צריכא,וכמה הוי בין יתר לקשת רבה בר רב הונא אמר אלפים אמה רבא בריה דרבה בר רב הונא אמר אפילו יתר מאלפים אמה,אמר אביי כוותיה דרבא בריה דרבה בר רב הונא מסתברא דאי בעי הדר אתי דרך בתים:,היו שם גדודיות גבוהות עשרה טפחים כו': מאי גדודיות אמר רב יהודה שלש מחיצות שאין עליהן תקרה,איבעיא להו שתי מחיצות ויש עליהן תקרה מהו ת"ש אלו שמתעברין עמה נפש שיש בה ארבע אמות על ארבע אמות והגשר והקבר שיש בהן בית דירה ובית הכנסת שיש בה בית דירה לחזן ובית עבודת כוכבים שיש בה בית דירה לכומרים והאורוות והאוצרות שבשדות ויש בהן בית דירה והבורגנין שבתוכה והבית שבים הרי אלו מתעברין עמה,ואלו שאין מתעברין עמה נפש שנפרצה משתי רוחותיה אילך ואילך והגשר והקבר שאין להן בית דירה ובית הכנסת שאין לה בית דירה לחזן ובית עבודת כוכבים שאין לה בית דירה לכומרים והאורוות והאוצרות שבשדות שאין להן בית דירה ובור ושיח ומערה וגדר ושובך שבתוכה והבית שבספינה אין אלו מתעברין עמה,קתני מיהת נפש שנפרצה משתי רוחותיה אילך ואילך מאי לאו דאיכא תקרה לא דליכא תקרה,בית שבים למאי חזי אמר רב פפא בית שעשוי לפנות בו כלים שבספינה,ומערה אין מתעברת עמה והתני רבי חייא מערה מתעברת עמה אמר אביי כשיש בנין על פיה,ותיפוק ליה משום בנין גופיה לא צריכא להשלים,אמר רב הונא יושבי צריפין אין מודדין להן אלא מפתח בתיהן,מתיב רב חסדא (במדבר לג, מט) ויחנו על הירדן מבית הישימות ואמר רבה בר בר חנה אמר רבי יוחנן לדידי חזי לי ההוא אתרא והוי תלתא פרסי על תלתא פרסי,ותניא כשהן נפנין אין נפנין לא לפניהם ולא לצדיהן אלא לאחריהן,אמר ליה רבא דגלי מדבר קאמרת כיון דכתיב בהו (במדבר ט, כ) על פי ה' יחנו ועל פי ה' יסעו כמאן דקביע להו דמי,אמר רב חיננא בר רב כהנא אמר רב אשי אם יש שם שלש חצירות של שני בתים הוקבעו,אמר רב יהודה אמר רב יושבי צריפין והולכי מדברות חייהן אינן חיים ונשיהן ובניהן אינן שלהן,תניא נמי הכי אליעזר איש ביריא אומר יושבי צריפין כיושבי קברים ועל בנותיהם הוא אומר (דברים כז, כא) ארור שוכב עם כל בהמה,מאי טעמא עולא אמר שאין להן מרחצאות ורבי יוחנן אמר מפני שמרגישין זה לזה בטבילה,מאי בינייהו איכא בינייהו נהרא דסמיך לביתא,אמר רב הונא כל עיר שאין בה ירק אין תלמיד חכם רשאי לדור בה למימרא דירק מעליא והתניא שלשה מרבין את הזבל וכופפין את הקומה ונוטלין אחד מחמש מאות ממאור עיניו של אדם ואלו הן | 55b. b One allocates a i karpef /i to /b every b city, /b i.e., an area of slightly more than seventy cubits is added to the boundary of a city and the Shabbat limit is measured from there; this is b the statement of Rabbi Meir. And the Sages say: They spoke of /b the measure of b a i karpef /i only /b with regard to the space b between two /b adjacent b cities, /b i.e., if adjacent cities are separated by a shorter distance than that, they are considered one city., b And it was stated /b that the i amora’im /i disputed this issue. b Rav Huna said: A i karpef /i /b is added b to this /b city b and /b another b i karpef /i /b is added b to that /b city, so that as long as the cities are not separated by a distance of slightly more than 141 cubits, they are considered one entity. b And Ḥiyya bar Rav said: One allocates only one i karpef /i to the two of them. /b Accordingly, Rav Huna has already stated that the measure of a i karpef /i is added to both cities in determining whether they are close enough to be considered a single entity.,The Gemara answers: b It is necessary /b for Rav Huna to state this i halakha /i in both instances, b as, had he taught it to us /b only b here, /b in the case of the breached wall, one might have said that a i karpef /i is allocated to each city only in that case b because it had an aspect of permissibility from the outset, /b namely, the two sections originally formed one city. b But there, /b with regard to the two cities, b say /b that this is b not the case /b and the two cities are only considered as one if they are separated by less than the measure of a single i karpef /i ., b And had he taught it /b to b us /b only b there, /b with regard to the two cities, one might have said that only in that case is a i karpef /i allocated to each city b because /b one i karpef /i would be too b cramped for the use /b of both cities. b But here, /b in the case of the breached wall, b where /b one i karpef /i b would not be /b too b cramped for the use of /b both sections, as the vacant space is inside the city, in an area that had not been used in this fashion before the wall was breached, b say /b that this is b not /b the case and a single i karpef /i is sufficient. Therefore, b it was necessary /b to state this i halakha /i in both cases.,The Gemara asks: b And how much /b distance may there be b between /b the imaginary b bowstring and /b the center of the b bow /b in a city that is shaped like a bow? b Rabba bar Rav Huna said: Two thousand cubits. Rava, son of Rabba bar Rav Huna, said: Even more than two thousand cubits. /b , b Abaye said: It stands to reason in accordance with /b the opinion of b Rava, son of Rabba bar Rav Huna, as if one wants, he can return and go /b anywhere within the bow b by way of the houses. /b Since one can always walk to the end of the city, and from there he is permitted to walk down the line of the imaginary bowstring, he should also be permitted to walk from the middle of the bow to the bowstring, even if the distance is more than two thousand cubits.,We learned in the mishna: If b there were remts /b of walls b ten handbreadths high /b on the outskirts of a city, they are considered part of the city, and the Shabbat limit is measured from them. The Gemara asks: b What are /b these b remts? Rav Yehuda said: Three partitions that do not have a roof over them, /b which are considered part of the city despite the fact that they do not comprise a proper house., b The dilemma was raised before /b the Sages: In the case of b two partitions /b that b have a roof over them, what is /b the i halakha /i ? Is this structure also treated like a house? b Come /b and b hear /b a proof from the i Tosefta /i : b These /b are the structures b that are included in /b the city’s b extension: A monument [ i nefesh /i ] /b over a grave b that is four cubits by four cubits; and a bridge or a grave in which there is a residence; and a synagogue in which there is a residence for the sexton /b or synagogue attendant, and which is used not only for prayer services at specific times; b and an idolatrous temple in which there is a residence for the priests; and /b similarly, horse b stables and storehouses in the fields in which there is a residence; and /b small b watchtowers in /b the fields; b and /b similarly, b a house on /b an island in b the sea /b or lake, which is located within seventy cubits of the city; all of b these /b structures b are included in the /b city’s boundaries., b And these /b structures b are not included in /b the boundaries of a city: b A tomb that was breached on both sides, /b from b here /b to b there, /b i.e., from one side all the way to the other; b and /b similarly, b a bridge and a grave that do not have a residence; and a synagogue that does not have a residence for the sexton; and an idolatrous temple that does not have a residence for the priests; and /b similarly, b stables and storehouses in fields that do not have a residence, /b and therefore are not used for human habitation; b and a cistern, and an /b elongated water b ditch, and a cave, /b i.e., a covered cistern, b and a wall, and a dovecote in /b the field; b and /b similarly, b a house on a boat /b that is not permanently located within seventy cubits of the city; all of b these /b structures b are not included in the /b city’s boundaries., b In any case, it was taught /b that b a tomb that was breached on both sides, /b from b here /b to b there, /b is not included in the city’s boundaries. b What, /b is this b not /b referring to a case where b there is a roof /b on the tomb, and the two remaining walls are not included in the city’s boundaries even though they have a roof? The Gemara answers: b No, /b the i Tosefta /i is referring to a case b where there is no roof /b on the tomb.,The Gemara asks: b A house on /b an island in b the sea, what is /b it b suitable for /b if it is not actually part of the inhabited area? b Rav Pappa said: /b It is referring to b a house used to move a ship’s utensils /b into it for storage.,The Gemara raises another question with regard to the i Tosefta /i : b And is a cave /b on the outskirts of a city really b not included in its extension? Didn’t Rabbi Ḥiyya teach /b in a i baraita /i : b A cave is included in its extension? Abaye said: /b That statement applies b when there is a structure /b built b at its entrance, /b which is treated like a house on the outskirts of the city.,The Gemara asks: If there is a structure at the entrance to the cave, why is the cave mentioned? b Let him derive /b the i halakha /i that it is treated like a house b because of the structure itself. /b The Gemara answers: b No, it is necessary /b only in a case where the cave serves b to complete /b the structure, i.e., where the area of the structure and cave combined are only four by four cubits, which is the minimum size of a house.,The discussion with regard to measuring Shabbat limits has been referring to a properly built city. b Rav Huna said: Those who dwell in huts, /b i.e., in thatched hovels of straw and willow branches, are not considered inhabitants of a city. Therefore, b one measures /b the Shabbat limit b for them only from the entrance to their homes; /b the huts are not combined together and considered a city., b Rav Ḥisda raised an objection: /b The Torah states with regard to the Jewish people in the desert: b “And they pitched by the Jordan, from Beit-HaYeshimot /b to Avel-Shittim in the plains of Moab” (Numbers 33:49), b and Rabba bar bar Ḥana said that Rabbi Yoḥa said: I myself saw that place, and it is three parasangs [ i parsa /i ], /b the equivalent of twelve i mil /i , b by three parasangs. /b , b And it was taught /b in a i baraita /i : b When they would defecate /b in the wilderness, b they would not defecate in front of themselves, /b i.e., in front of the camp, b and not to their sides, /b due to respect for the Divine Presence; b rather, /b they would do so b behind /b the camp. This indicates that even on Shabbat, when people needed to defecate, they would walk the entire length of the camp, which was considerably longer than two thousand cubits, which equals one i mil /i . It is apparent that the encampment of the Jewish people was considered to be a city despite the fact that it was composed of tents alone. How, then, did Rav Huna say that those who live in huts are not considered city dwellers?, b Rava said to him: The banners of the desert, you say? /b Are you citing a proof from the practice of the Jewish people as they traveled through the desert according to their tribal banners? b Since it is written with regard to them: “According to the commandment of the Lord they remained encamped, and according to the commandment of the Lord they journeyed” /b (Numbers 9:20), b it was considered as though it were a permanent /b residence b for them. /b A camp that is established in accordance with the word of God is regarded as a permanent settlement., b Rav Ḥina bar Rav Kahana said that Rav Ashi said: If there are three courtyards of two /b properly built b houses /b among a settlement of huts, b they have been established /b as a permanent settlement, and the Shabbat limit is measured from the edge of the settlement.,On the topic of people who dwell in huts, b Rav Yehuda said that Rav said: Those who dwell in huts, /b such as shepherds who pass from one place to another and stay in a single location for only a brief period, b and desert travelers, their lives are not lives, /b i.e., they lead extremely difficult lives, b and their wives and children are not /b always b their /b own, as will be explained below., b That was also taught /b in the following i baraita /i : b Eliezer of Biriyya says: Those who dwell in huts are like those who dwell in graves. And with regard to /b one who marries b their daughters, /b the verse b says: “Cursed be he who sleeps with any manner of beast” /b (Deuteronomy 27:21).,The Gemara asks: b What is the reason /b for this harsh statement with regard to the daughters of those who dwell in huts or travel in deserts? b Ulla said: They do not have bathhouses, /b and therefore the men have to walk a significant distance in order to bathe. There is concern that while they are away their wives commit adultery, and that consequently their children are not really their own. b And Rabbi Yoḥa said: Because they sense when one another immerses. /b Similarly to the men, the women must walk a significant distance in order to immerse in a ritual bath. Since the settlement is very small and everyone knows when the women go to immerse, it is possible for an unscrupulous man to use this information to engage in adulterous relations with them by following them and taking advantage of the fact that they are alone.,The Gemara asks: b What is the /b practical difference b between /b the explanations of Ulla and Rabbi Yoḥa? The Gemara explains: b There is /b a practical difference b between them /b in a case where there is b a river that is adjacent to the house, /b and it is suitable for immersion but not for bathing. Consequently, the women would not have to go far to immerse themselves, but the men would still have to walk a significant distance in order to bathe.,Having mentioned various places of residence, the Gemara cites what b Rav Huna said: Any city that does not have vegetables, a Torah scholar is not permitted to dwell there /b for health reasons. The Gemara asks: b Is that to say that vegetables are beneficial /b to a person’s health? b Wasn’t it taught /b in a i baraita /i : b Three /b things b increase one’s waste, bend /b his b stature, and remove one five-hundredth of the light of a person’s eyes; and they are /b |
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344. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 133| 74a. רב פפא אמר במפותה ודברי הכל,אביי אמר ביכול להציל באחד מאבריו ורבי יונתן בן שאול היא דתניא רבי יונתן בן שאול אומר רודף שהיה רודף אחר חבירו להורגו ויכול להצילו באחד מאבריו ולא הציל נהרג עליו,מאי טעמא דרבי יונתן בן שאול דכתיב (שמות כא, כב) וכי ינצו אנשים (יחדו) וגו' וא"ר אלעזר במצות שבמיתה הכתוב מדבר דכתיב (שמות כא, כג) ואם אסון יהיה ונתתה נפש תחת נפש ואפ"ה אמר רחמנא ולא יהיה אסון ענוש יענש,אי אמרת בשלמא יכול להציל באחד מאבריו לא ניתן להצילו בנפשו היינו דמשכחת לה דיענש כגון שיכול להציל באחד מאבריו,אלא אי אמרת יכול להציל באחד מאבריו נמי ניתן להצילו בנפשו היכי משכחת לה דיענש,דילמא שאני הכא דמיתה לזה ותשלומין לזה,לא שנא דאמר רבא רודף שהיה רודף אחר חבירו ושיבר את הכלים בין של נרדף ובין של כל אדם פטור מאי טעמא מתחייב בנפשו הוא,ונרדף ששיבר את הכלים של רודף פטור של כל אדם חייב של רודף פטור שלא יהא ממונו חביב עליו מגופו של כל אדם חייב שמציל עצמו בממון חבירו,ורודף שהיה רודף אחר רודף להצילו ושיבר את הכלים בין של רודף בין של נרדף בין של כל אדם פטור ולא מן הדין שאם אי אתה אומר כן נמצא אין לך כל אדם שמציל את חבירו מיד הרודף:,אבל הרודף אחר בהמה: תניא רשב"י אומר העובד עבודת כוכבים ניתן להצילו בנפשו מק"ו ומה פגם הדיוט ניתן להצילו בנפשו פגם גבוה לא כל שכן וכי עונשין מן הדין קא סבר עונשין מן הדין,תניא רבי אלעזר ברבי שמעון אומר המחלל את השבת ניתן להצילו בנפשו סבר לה כאבוה דאמר עונשין מן הדין ואתיא שבת בחילול חילול מעבודת כוכבים,א"ר יוחנן משום ר"ש בן יהוצדק נימנו וגמרו בעליית בית נתזה בלוד כל עבירות שבתורה אם אומרין לאדם עבור ואל תהרג יעבור ואל יהרג חוץ מעבודת כוכבים וגילוי עריות ושפיכות דמים,ועבודת כוכבים לא והא תניא א"ר ישמעאל מנין שאם אמרו לו לאדם עבוד עבודת כוכבים ואל תהרג מנין שיעבוד ואל יהרג ת"ל (ויקרא יח, ה) וחי בהם ולא שימות בהם,יכול אפילו בפרהסיא תלמוד לומר (ויקרא כב, לב) ולא תחללו את שם קדשי ונקדשתי,אינהו דאמור כר"א דתניא ר"א אומר (דברים ו, ה) ואהבת את ה' אלהיך בכל לבבך ובכל נפשך ובכל מאדך אם נאמר בכל נפשך למה נאמר בכל מאדך ואם נאמר בכל מאדך למה נאמר בכל נפשך,אם יש לך אדם שגופו חביב עליו מממונו לכך נאמר בכל נפשך ואם יש לך אדם שממונו חביב עליו מגופו לכך נאמר בכל מאדך,גילוי עריות ושפיכות דמים כדרבי דתניא רבי אומר (דברים כב, כו) כי כאשר יקום איש על רעהו ורצחו נפש כן הדבר הזה וכי מה למדנו מרוצח,מעתה הרי זה בא ללמד ונמצא למד מקיש רוצח לנערה המאורסה מה נערה המאורסה ניתן להצילו בנפשו אף רוצח ניתן להצילו בנפשו,ומקיש נערה המאורסה לרוצח מה רוצח יהרג ואל יעבור אף נערה המאורסה תהרג ואל תעבור,רוצח גופיה מנא לן סברא הוא דההוא דאתא לקמיה דרבה ואמר ליה אמר לי מרי דוראי זיל קטליה לפלניא ואי לא קטלינא לך אמר ליה לקטלוך ולא תיקטול מי יימר דדמא דידך סומק טפי דילמא דמא דהוא גברא סומק טפי,כי אתא רב דימי א"ר יוחנן לא שנו אלא שלא בשעת גזרת המלכות) אבל בשעת גזרת המלכות אפי' מצוה קלה יהרג ואל יעבור,כי אתא רבין א"ר יוחנן אפי' שלא בשעת גזרת מלכות לא אמרו אלא בצינעא אבל בפרהסיא אפי' מצוה קלה יהרג ואל יעבור,מאי מצוה קלה אמר רבא בר רב יצחק אמר רב | 74a. b Rav Pappa says: /b The ruling of the mishna, which lists his sister among those for whom he must pay a fine, is stated b with regard to /b a young woman who was b seduced, and /b in the case of seduction b all agree /b that the woman is not saved at the cost of the seducer’s life, as the intercourse was consensual., b Abaye says: /b The ruling of the mishna is stated b with regard to /b a young woman who was raped in a case b where /b one was b able to save /b her by injuring the pursuer b in one of his limbs, /b so that it was not necessary to kill him in order to achieve her rescue, b and it is /b in accordance with the opinion of b Rabbi Yonatan ben Shaul. As it is taught /b in a i baraita /i : b Rabbi Yonatan ben Shaul says: /b If b a pursuer was pursuing another to kill him, and /b one was b able to save /b the pursued party without killing the pursuer, but instead by injuring him b in one of his limbs, but he did not save him /b in this manner and rather chose to kill him, b he is executed on his account /b as a murderer.,The Gemara explains: b What is the reason of Rabbi Yonatan ben Shaul? As it is written: “If men strive /b and strike a woman with child, so that her fruit departs, and yet no further harm ensues, he shall be punished, according to the demands that the woman’s husband makes on him; and he shall pay it as the judges determine” (Exodus 21:22). b And /b concerning this b Rabbi Elazar says: The verse is speaking of striving to kill, /b where each man was trying to kill the other. The proof is b that it is written: “But if any harm ensues, then you shall give life for life” /b (Exodus 21:23), and if there was no intention to kill, why should he be executed? b And even so, the Merciful One states: “And yet no further harm ensues, he shall be punished,” /b teaching that he must pay the monetary value of the fetus to the woman’s husband., b Granted, if you say /b that in a case where one is b able to save /b the pursued party by injuring the pursuer b in one of his limbs, he may not save /b the pursued party b at /b the cost of the pursuer’s b life, /b and if he killed the pursuer rather than injure him he is liable to receive the death penalty, b that is how you find /b the possibility b that /b the one who ultimately struck the woman b would be punished. /b This would be in a case b where it was possible to save /b the man under attack, i.e., one of the men who were fighting, by injuring the pursuer, i.e., the other man, who ultimately struck the woman, b in one of his limbs. /b In this case, the one who ultimately struck the woman was not subject to being killed. Therefore, he is subject to pay a fine., b But if you say /b that even if one is b able to save /b the pursued party by injuring the pursuer b in one of his limbs, he can also save him at /b the cost of the pursuer’s b life, how can you find /b the possibility b that /b the one who ultimately struck the woman b would be punished? /b When he was going to strike the other man, he was at risk of being killed, as anybody could have killed him at that time, and the i halakha /i is that anybody who commits an act warranting death exempts himself from any monetary obligation ensuing from that act.,The Gemara tries to refute this reasoning: b Perhaps it is different here because /b his two liabilities are not on account of the same person; rather, his liability to be put to b death is on account of this /b person, the man with whom he fought, b while /b his liability to give b payment is on account of that /b person, the woman he ultimately struck. Consequently, he is liable to receive both punishments.,The Gemara rejects this distinction: There b is no difference. As Rava says: /b If b a pursuer was pursuing another /b to kill him, b and /b during the course of the chase the pursuer b broke vessels /b belonging b either to the person being pursued or to anyone else, /b he is b exempt /b from paying for the broken vessels. b What is the reason /b for this? The reason is that b he is liable to be killed, /b since everyone is entitled to kill him in order to save the victim’s life, and one who commits an act rendering himself liable to be killed is exempt from any monetary obligation arising from that act, even if the payment were to be made to a person not connected to the act for which he is liable to be killed.,Rava continues: b And /b if b the pursued /b party b broke vessels /b while fleeing from the pursuer, if those vessels b belonged to the pursuer, /b the pursued party is b exempt. /b But if they b belonged to anyone /b else, he is b liable /b to pay for them. The Gemara explains: If the vessels b belonged to the pursuer, /b he is b exempt. /b The reason for this is b so that the /b pursuer’s b property should not be more precious to /b the pursuer b than his /b own b body. /b Were the one being pursued to cause the pursuer bodily harm, he would be exempt; all the more so when the pursued one breaks the pursuer’s vessels. And if the vessels belonged b to anyone /b else, he is b liable, as he saved himself at /b the expense of b another’s property, /b and that other person should not have to suffer a loss on his account.,Rava continues: b But /b if one b pursuer was pursuing /b another b pursuer /b in order b to save him, /b i.e., if he was trying to save the person being pursued by killing the pursuer, b and /b while doing so b he broke vessels /b belonging b either to the pursuer or to the one being pursued, or to anyone /b else, he is b exempt /b from paying for them. The Gemara comments: This b is not by /b strict b law, /b as if one who saves himself at another’s expense is liable to pay for the damage, certainly one who saves another at the expense of a third party should bear similar liability. Rather, it is an ordice instituted by the Sages. This is b because if you do not say /b that he is exempt, it will b be found that no person will save another from a pursuer, /b as everyone will be afraid of becoming liable to pay for damage caused in the course of saving the pursued party.,§ The mishna teaches: b But /b with regard to b one who pursues an animal /b to sodomize it, or one who seeks to desecrate Shabbat, or one who is going to engage in idol worship, they are not saved at the cost of their lives. b It is taught /b in a i baraita /i : b Rabbi Shimon ben Yoḥai says: One who /b seeks to b worship idols may be saved /b from transgressing b at /b the cost of b his life. /b This is derived b through an i a fortiori /i /b inference: b If /b to avoid b the degradation of an ordinary /b person, such as in the case of a rapist who degrades his victim, b he can be saved /b even b at /b the cost of b his life, all the more so /b is it b not /b clear that one may kill the transgressor to avoid b the degrading of /b the honor of b God /b through the worship of idols? The Gemara asks: b But does /b the court b administer punishment /b based b on /b an i a fortiori /i b inference? /b The Gemara answers: Rabbi Shimon ben Yoḥai b maintains /b that the court b administers punishment /b based b on /b an i a fortiori /i b inference. /b , b It is taught /b in a i baraita /i : b Rabbi Elazar, son of Rabbi Shimon, says: One who /b seeks to b desecrate Shabbat may be saved /b from transgressing even b at /b the cost of b his life. /b The Gemara explains that Rabbi Elazar b holds in accordance with /b the opinion of b his father, /b Rabbi Shimon, b who says: /b The court b administers punishment /b based b on /b an i a fortiori /i b inference, and /b the i halakha /i with regard to one who desecrates b Shabbat is derived from /b the i halakha /i with regard to b idol worship /b by way of a verbal analogy between the word b “desecration” /b mentioned in the context of Shabbat and the word b “desecration” /b mentioned in the context of idol worship.,§ The Gemara now considers which prohibitions are permitted in times of mortal danger. b Rabbi Yoḥa says in the name of Rabbi Shimon ben Yehotzadak: /b The Sages who discussed this issue b counted /b the votes of those assembled b and concluded in the upper story of the house of Nitza in /b the city of b Lod: /b With regard to b all /b other b transgressions in the Torah, if a person is told: Transgress /b this prohibition b and you will not be killed, he may transgress /b that prohibition b and not be killed, /b because the preserving of his own life overrides all of the Torah’s prohibitions. This is the i halakha /i concerning all prohibitions b except for /b those of b idol worship, forbidden sexual relations, and bloodshed. /b Concerning those prohibitions, one must allow himself to be killed rather than transgress them.,The Gemara asks: b And /b should one b not /b transgress the prohibition of b idol worship /b to save his life? b But isn’t it taught /b in a i baraita /i : b Rabbi Yishmael said: From where /b is it derived b that if a person is told: Worship idols and you will not be killed, from where /b is it derived b that he should worship /b the idol b and not be killed? The verse states: /b “You shall keep My statutes and My judgments, which a person shall do, b and he shall live by them” /b (Leviticus 18:5), thereby teaching that the mitzvot were given to provide life, b but /b they were b not /b given so b that /b one will b die due to their /b observance.,The i baraita /i continues: One b might /b have thought that it is permitted to worship the idol in this circumstance b even in public, /b i.e., in the presence of many people. Therefore, b the verse states: “Neither shall you profane My holy name; but I will be hallowed /b among the children of Israel: I am the Lord Who sanctifies you” (Leviticus 22:32). Evidently, one is not required to allow himself to be killed so as not to transgress the prohibition of idol worship when in private; but in public he must allow himself to be killed rather than transgress.,The Gemara answers: b Those /b in the upper story of the house of Nitza b stated /b their opinion b in accordance with /b the opinion of b Rabbi Eliezer. As it is taught /b in a i baraita /i that b Rabbi Eliezer says: /b It is stated: b “And you shall love the Lord your God with all your heart, with all your soul, and with all your might” /b (Deuteronomy 6:5). b If it is stated: “With all your soul,” why is it /b also b stated: “With all your might,” /b which indicates with all your material possessions? b And if it is stated: “With all your might,” why is it /b also b stated: “With all your soul”? /b One of these clauses seems to be superfluous.,Rather, this serves to teach that b if you have a person whose body is more precious to him than his property, it is therefore stated: “With all your soul.” /b That person must be willing to sacrifice even his life to sanctify God’s name. b And if you have a person whose property is more precious to him than his body, it is therefore stated: “With all your might.” /b That person must even be prepared to sacrifice all his property for the love of God. According to the opinion of Rabbi Eliezer, one must allow himself to be killed rather than worship an idol.,From where is it derived that one must allow himself to be killed rather than transgress the prohibition of b forbidden sexual relations and /b the prohibition of b bloodshed? /b This is b in accordance with /b the opinion b of Rabbi /b Yehuda HaNasi. b As it is taught /b in a i baraita /i : b Rabbi /b Yehuda HaNasi b says: /b With regard to the rape of a betrothed young woman it is written: “But you shall do nothing to the young woman; the young woman has committed no sin worthy of death; b for as when a man rises against his neighbor, and slays him, /b so too with this matter” (Deuteronomy 22:26). But why would the verse mention murder in this context? b But what do we learn /b here b from a murderer? /b , b Now, /b the mention of murder b came /b in order b to teach /b a i halakha /i about the betrothed young woman, b and it turns out /b that, in addition, b it derives /b a i halakha /i from that case. The Torah b juxtaposes /b the case of b a murderer to /b the case of b a betrothed young woman /b to indicate that b just as /b in the case of a betrothed young woman b one may save her at /b the cost of the rapist’s b life, so too, /b in the case of b a murderer, one may save /b the potential victim b at /b the cost of the murderer’s b life. /b , b And /b conversely, the Torah b juxtaposes a betrothed young woman to a murderer /b to indicate that b just as /b with regard to a potential b murderer, /b the i halakha /i is that if one was ordered to murder another, b he must be killed and not transgress /b the prohibition of bloodshed, b so too, /b with regard to b a betrothed young woman, /b if she is faced with rape, b she must be killed and not transgress /b the prohibition of forbidden sexual relations.,The Gemara asks: b From where do we /b derive this i halakha /i with regard to b a murderer himself, /b that one must allow himself to be killed rather than commit murder? The Gemara answers: b It is /b based on b logical reasoning /b that one life is not preferable to another, and therefore there is no need for a verse to teach this i halakha /i . The Gemara relates an incident to demonstrate this: b As /b when b a certain person came before Rabba and said to him: The lord of my place, /b a local official, b said to me: Go kill so-and-so, and if not I will kill you, /b what shall I do? Rabba b said to him: /b It is preferable that b he should kill you and you should not kill. Who is to say that your blood is redder /b than his, that your life is worth more than the one he wants you to kill? b Perhaps that man’s blood is redder. /b This logical reasoning is the basis for the i halakha /i that one may not save his own life by killing another.,§ b When Rav Dimi came /b from Eretz Yisrael to Babylonia, b he said /b that b Rabbi Yoḥa /b said: The Sages b taught /b that one is permitted to transgress prohibitions in the face of mortal danger b only when it is not a time of /b religious b persecution. But in a time of /b religious b persecution, /b when the gentile authorities are trying to force Jews to violate their religion, b even /b if they issued a decree about b a minor mitzva, one must be killed and not transgress. /b , b When Ravin came /b from Eretz Yisrael to Babylonia, he said that b Rabbi Yoḥa said: Even when /b it is b not a time of /b religious b persecution, /b the Sages b said /b that one is permitted to transgress a prohibition in the face of mortal danger b only /b when he was ordered to do so b in private. But /b if he was ordered to commit a transgression b in public, even /b if they threaten him with death if he does not transgress b a minor mitzva, he must be killed and not transgress. /b ,The Gemara asks: b What is a minor mitzva /b for this purpose? b Rava bar Yitzḥak says /b that b Rav says: /b |
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345. Eusebius of Caesarea, Life of Constantine, 1.24, 3.64-3.66 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •valentinian iii, emperor •valentinians/valentinianism/valentinus •valentinians •valentinian ii Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 234; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 118; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 310, 314 | 1.24. Thus then the God of all, the Supreme Governor of the whole universe, by his own will appointed Constantine, the descendant of so renowned a parent, to be prince and sovereign: so that, while others have been raised to this distinction by the election of their fellow-men, he is the only one to whose elevation no mortal may boast of having contributed. 3.64. Victor Constantinus, Maximus Augustus, to the heretics. Understand now, by this present statute, you Novatians, Valentinians, Marcionites, Paulians, you who are called Cataphrygians, and all you who devise and support heresies by means of your private assemblies, with what a tissue of falsehood and vanity, with what destructive and venomous errors, your doctrines are inseparably interwoven; so that through you the healthy soul is stricken with disease, and the living becomes the prey of everlasting death. You haters and enemies of truth and life, in league with destruction! All your counsels are opposed to the truth, but familiar with deeds of baseness; full of absurdities and fictions: and by these ye frame falsehoods, oppress the innocent, and withhold the light from them that believe. Ever trespassing under the mask of godliness, you fill all things with defilement: ye pierce the pure and guileless conscience with deadly wounds, while you withdraw, one may almost say, the very light of day from the eyes of men. But why should I particularize, when to speak of your criminality as it deserves demands more time and leisure than I can give? For so long and unmeasured is the catalogue of your offenses, so hateful and altogether atrocious are they, that a single day would not suffice to recount them all. And, indeed, it is well to turn one's ears and eyes from such a subject, lest by a description of each particular evil, the pure sincerity and freshness of one's own faith be impaired. Why then do I still bear with such abounding evil; especially since this protracted clemency is the cause that some who were sound have become tainted with this pestilent disease? Why not at once strike, as it were, at the root of so great a mischief by a public manifestation of displeasure? 3.65. Forasmuch, then, as it is no longer possible to bear with your pernicious errors, we give warning by this present statute that none of you henceforth presume to assemble yourselves together. We have directed, accordingly, that you be deprived of all the houses in which you are accustomed to hold your assemblies: and our care in this respect extends so far as to forbid the holding of your superstitious and senseless meetings, not in public merely, but in any private house or place whatsoever. Let those of you, therefore, who are desirous of embracing the true and pure religion, take the far better course of entering the catholic Church, and uniting with it in holy fellowship, whereby you will be enabled to arrive at the knowledge of the truth. In any case, the delusions of your perverted understandings must entirely cease to mingle with and mar the felicity of our present times: I mean the impious and wretched double-mindedness of heretics and schismatics. For it is an object worthy of that prosperity which we enjoy through the favor of God, to endeavor to bring back those who in time past were living in the hope of future blessing, from all irregularity and error to the right path, from darkness to light, from vanity to truth, from death to salvation. And in order that this remedy may be applied with effectual power, we have commanded, as before said, that you be positively deprived of every gathering point for your superstitious meetings, I mean all the houses of prayer, if such be worthy of the name, which belong to heretics, and that these be made over without delay to the catholic Church; that any other places be confiscated to the public service, and no facility whatever be left for any future gathering; in order that from this day forward none of your unlawful assemblies may presume to appear in any public or private place. Let this edict be made public. 3.66. Thus were the lurking-places of the heretics broken up by the emperor's command, and the savage beasts they harbored (I mean the chief authors of their impious doctrines) driven to flight. of those whom they had deceived, some, intimidated by the emperor's threats, disguising their real sentiments, crept secretly into the Church. For since the law directed that search should be made for their books, those of them who practiced evil and forbidden arts were detected, and these were ready to secure their own safety by dissimulation of every kind. Others, however, there were, who voluntarily and with real sincerity embraced a better hope. Meantime the prelates of the several churches continued to make strict inquiry, utterly rejecting those who attempted an entrance under the specious disguise of false pretenses, while those who came with sincerity of purpose were proved for a time, and after sufficient trial numbered with the congregation. Such was the treatment of those who stood charged with rank heresy: those, however, who maintained no impious doctrine, but had been separated from the one body through the influence of schismatic advisers, were received without difficulty or delay. Accordingly, numbers thus revisited, as it were, their own country after an absence in a foreign land, and acknowledged the Church as a mother from whom they had wandered long, and to whom they now returned with joy and gladness. Thus the members of the entire body became united, and compacted in one harmonious whole; and the one catholic Church, at unity with itself, shone with full luster, while no heretical or schismatic body anywhere continued to exist. And the credit of having achieved this mighty work our Heaven-protected emperor alone, of all who had gone before him, was able to attribute to himself. |
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| 346. Eusebius of Caesarea, Preparation For The Gospel, 11.2.2, 14.4.9, 14.5.4, 15.5.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •valentinians Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 122, 140, 306; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 187 |
347. Eusebius of Caesarea, Ecclesiastical History, a b c d\n0 4.26.13 4.26.13 4 26 \n1 2 2 2 None\n2 4.223 4.223 4 223 \n3 - None\n4 ; ; ; None\n.. .. .. .. ...\n119 6.19.17 6.19.17 6 19 \n120 6.19.18 6.19.18 6 19 \n121 4.36.3 4.36.3 4 36 \n122 6.32.3 6.32.3 6 32 \n123 6.18.1 6.18.1 6 18 \n\n[124 rows x 4 columns] (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 164 | 4.26.13. Melito to his brother Onesimus, greeting: Since you have often, in your zeal for the word, expressed a wish to have extracts made from the Law and the Prophets concerning the Saviour and concerning our entire faith, and has also desired to have an accurate statement of the ancient book, as regards their number and their order, I have endeavored to perform the task, knowing your zeal for the faith, and your desire to gain information in regard to the word, and knowing that you, in your yearning after God, esteem these things above all else, struggling to attain eternal salvation. |
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| 348. Eusebius of Caesarea, Demonstration of The Gospel, 1.6.56 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •valentinian/valentinians Found in books: Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 191, 219 |
| 349. Augustine, Sermons, 62.5, 107.1, 177.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •valentinian ii •valentinian i Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 160; Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 89 |
| 350. Methodius of Olympus, De Resurrectione, 1.4, 1.39.5 (4th cent. CE - 3rd cent. CE) Tagged with subjects: •two ways (tradition), valentinian texts •valentinians, valentinianism Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 344; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 114 |
| 351. Anon., Apostolic Constitutions, 3.16.2, 3.17 (4th cent. CE - 4th cent. CE) Tagged with subjects: •valentinus, valentinians •ptolemaeus, ptolemaean valentinian, astronomer Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 247, 251 |
| 352. Basil of Caesarea, Homiliae In Hexaemeron, 1.5 (4th cent. CE - 4th cent. CE) Tagged with subjects: •valentinian/valentinians Found in books: Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 219 |
| 353. Ausonius, Cento Nuptialis (Edyll. Xiii), 1-2, 29, 3, 30-31, 33-34, 32 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 120 |
| 354. Basil of Caesarea, Letters, 8 (4th cent. CE - 4th cent. CE) Tagged with subjects: •valentinian/valentinians Found in books: Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 191, 219 |
| 355. Theodoret of Cyrus, Cure of The Greek Maladies, 2.18 (4th cent. CE - 5th cent. CE) Tagged with subjects: •valentinians Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 306 |
| 356. Theodoret of Cyrus, Letters, 81 (4th cent. CE - 5th cent. CE) Tagged with subjects: •valentinian ii Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 89 |
| 357. Theodoret of Cyrus, Letters, 81 (4th cent. CE - 5th cent. CE) Tagged with subjects: •valentinian ii Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 89 |
| 358. Ausonius, Epigrams, 73, 72 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 35, 36 |
| 359. Marinus, Vita Proclus, 31, 36 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 295 |
| 360. Ephrem, Prose Refutations, 164.32-164.40 (4th cent. CE - 4th cent. CE) Tagged with subjects: •valentinian(ism) Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 471 |
| 361. Methodius of Olympus, Fragments, None (4th cent. CE - 3rd cent. CE) Tagged with subjects: •valentinian i •valentinian ii Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 160 |
| 362. Themistius, Orations, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 181 |
| 363. Libanius, Orations, 13.13.45, 18.193, 56.16 (4th cent. CE - 4th cent. CE) Tagged with subjects: •valentinian i Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 179, 204; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 311 |
| 364. Libanius, Letters, 1253, 739, 914 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 239 |
| 365. Anon., Mosaicarum Et Romanarum Legum Collatio, 5.3.1-5.3.2 (4th cent. CE - 4th cent. CE) Tagged with subjects: •valentinian ii, frontispiece •valentinian iii Found in books: Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 19, 20, 21, 33, 86 |
| 366. Theodoret of Cyrus, Letters, 81 (4th cent. CE - 5th cent. CE) Tagged with subjects: •valentinian ii Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 89 |
| 367. Methodius of Olympus, Symposium, 1.5 (4th cent. CE - 3rd cent. CE) Tagged with subjects: •valentinians, valentinianism Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 228 |
| 368. Ambrose, On Nabot, 2.4 (4th cent. CE - 4th cent. CE) Tagged with subjects: •valentinian i •valentinian ii Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 160 |
369. Theodoret of Cyrus, Ecclesiastical History, 5.15.1, 5.17-5.18, 5.20-5.23, 14.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 51; Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 123, 137, 139; Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 178, 221 | 5.17. Thessalonica is a large and very populous city, belonging to Macedonia, but the capital of Thessaly and Achaia, as well as of many other provinces which are governed by the prefect of Illyricum. Here arose a great sedition, and several of the magistrates were stoned and violently treated. The emperor was fired with anger when he heard the news, and unable to endure the rush of his passion, did not even check its onset by the curb of reason, but allowed his rage to be the minister of his vengeance. When the imperial passion had received its authority, as though itself an independent prince, it broke the bonds and yoke of reason, unsheathed swords of injustice right and left without distinction, and slew innocent and guilty together. No trial preceded the sentence. No condemnation was passed on the perpetrators of the crimes. Multitudes were mowed down like ears of grain in harvest-tide. It is said that seven thousand perished. News of this lamentable calamity reached Ambrosius. The emperor on his arrival at Milan wished according to custom to enter the church. Ambrosius met him outside the outer porch and forbade him to step over the sacred threshold. You seem, sir, not to know, said he, the magnitude of the bloody deed that has been done. Your rage has subsided, but your reason has not yet recognised the character of the deed. Peradventure your Imperial power prevents your recognising the sin, and power stands in the light of reason. We must however know how our nature passes away and is subject to death; we must know the ancestral dust from which we sprang, and to which we are swiftly returning. We must not because we are dazzled by the sheen of the purple fail to see the weakness of the body that it robes. You are a sovereign, Sir, of men of like nature with your own, and who are in truth your fellow slaves; for there is one Lord and Sovereign of mankind, Creator of the Universe. With what eyes then will you look on the temple of our common Lord - with what feet will you tread that holy threshold, how will you stretch forth your hands still dripping with the blood of unjust slaughter? How in such hands will you receive the all holy Body of the Lord? How will you who in your rage unrighteously poured forth so much blood lift to your lips the precious Blood? Begone. Attempt not to add another crime to that which you have committed. Submit to the restriction to which the God the Lord of all agrees that you be sentenced. He will be your physician, He will give you health. Educated as he had been in the sacred oracles, Theodosius knew clearly what belonged to priests and what to emperors. He therefore bowed to the rebuke of Ambrose, and retired sighing and weeping to the palace. After a considerable time, when eight months had passed away, the festival of our Saviour's birth came round and the emperor sat in his palace shedding a storm of tears. Now Rufinus, at that time controller of the household, and, from his familiarity with his imperial master, able to use great freedom of speech, approached and asked him why he wept. With a bitter groan and yet more abundant weeping You are trifling, Rufinus, said the emperor, because you do not feel my troubles. I am groaning and lamenting at the thought of my own calamity; for menials and for beggars the way into the church lies open; they can go in without fear, and put up their petitions to their own Lord. I dare not set my foot there, and besides this for me the door of heaven is shut, for I remember the voice of the Lord which plainly says, 'Whatsoever you bind on earth shall have been bound in heaven.' Rufinus replied With your permission I will hasten to the bishop, and by my entreaties induce him to remit your penalty. He will not yield said the emperor. I know the justice of the sentence passed by Ambrose, nor will he ever be moved by respect for my imperial power to transgress the law of God. Rufinus urged his suit again and again, promising to win over Ambrosius; and at last the emperor commanded him to go with all dispatch. Then, the victim of false hopes, Theodosius, in reliance on the promises of Rufinus, followed in person, himself. No sooner did the divine Ambrose perceive Rufinus than he exclaimed, Rufinus, your impudence matches a dog's, for you were the adviser of this terrible slaughter; you have wiped shame from your brow, and guilty as you are of this mad outrage on the image of God you stand here fearless, without a blush. Then Rufinus began to beg and pray, and announced the speedy approach of the emperor. Fired with divine zeal the holy Ambrosius exclaimed Rufinus, I tell you beforehand; I shall prevent him from crossing the sacred threshold. If he is for changing his sovereign power into that of a tyrant I too will gladly submit to a violent death. On this Rufinus sent a messenger to inform the emperor in what mind the archbishop was, and exhorted him to remain within the palace. Theodosius had already reached the middle of the forum when he received the message. I will go, said he, and accept the disgrace I deserve. He advanced to the sacred precincts but did not enter the holy building. The archbishop was seated in the house of salutation and there the emperor approached him and besought that his bonds might be loosed. Your coming said Ambrose is the coming of a tyrant. You are raging against God; you are trampling on his laws. No, said Theodosius, I do not attack laws laid down, I do not seek wrongfully to cross the sacred threshold; but I ask you to loose my bond, to take into account the mercy of our common Lord, and not to shut against me a door which our master has opened for all them that repent. The archbishop replied What repentance have you shown since your tremendous crime? You have inflicted wounds right hard to heal; what salve have you applied? Yours said the emperor is the duty alike of pointing out and of mixing the salve. It is for me to receive what is given me. Then said the divine Ambrosius You let your passion minister justice, your passion not your reason gives judgment. Put forth therefore an edict which shall make the sentence of your passion null and void; let the sentences which have been published inflicting death or confiscation be suspended for thirty days awaiting the judgment of reason. When the days shall have elapsed let them that wrote the sentences exhibit their orders, and then, and not till then, when passion has calmed down, reason acting as sole judge shall examine the sentences and will see whether they be right or wrong. If it find them wrong it will cancel the deeds; if they be righteous it will confirm them, and the interval of time will inflict no wrong on them that have been rightly condemned. This suggestion the emperor accepted and thought it admirable. He ordered the edict to be put out immediately and gave it the authority of his sign manual. On this the divine Ambrosius loosed the bond. Now the very faithful emperor came boldly within the holy temple but did not pray to his Lord standing, or even on his knees, but lying prone upon the ground he uttered David's cry My soul cleaves unto the dust, quicken thou me according to your word. He plucked out his hair; he smote his head; he besprinkled the ground with drops of tears and prayed for pardon. When the time came for him to bring his oblations to the holy table, weeping all the while he stood up and approached the sanctuary. After making his offering, as he was wont, he remained within at the rail, but once more the great Ambrosius kept not silence and taught him the distinction of places. First he asked him if he wanted anything; and when the emperor said that he was waiting for participation in the divine mysteries, Ambrose sent word to him by the chief deacon and said, The inner place, sir, is open only to priests; to all the rest it is inaccessible; go out and stand where others stand; purple can make emperors, but not priests. This instruction too the faithful emperor most gladly received, and intimated in reply that it was not from any audacity that he had remained within the rails, but because he had understood that this was the custom at Constantinople. I owe thanks, he added, for being cured too of this error. So both the archbishop and the emperor showed a mighty shining light of virtue. Both to me are admirable; the former for his brave words, the latter for his docility; the archbishop for the warmth of his zeal, and the prince for the purity of his faith. On his return to Constantinople Theodosius kept within the bounds of piety which he had learned from the great archbishop. For when the occasion of a feast brought him once again into the divine temple, after bringing his gifts to the holy table he straightway went out. The bishop at that time was Nectarius, and on his asking the emperor what could possibly be the reason of his not remaining within, Theodosius answered with a sigh I have learned after great difficulty the differences between an emperor and a priest. It is not easy to find a man capable of teaching me the truth. Ambrosius alone deserves the title of bishop. So great is the gain of conviction when brought home by a man of bright and shining goodness. 5.18. Yet other opportunities of improvement lay within the emperor's reach, for his wife used constantly to put him in mind of the divine laws in which she had first carefully educated herself. In no way exalted by her imperial rank she was rather fired by it with greater longing for divine things. The greatness of the good gift given her made her love for Him who gave it all the greater, so she bestowed every kind of attention on the maimed and the mutilated, declining all aid from her household and her guards, herself visiting the houses where the sufferers lodged, and providing every one with what he required. She also went about the chambers of the churches and ministered to the wants of the sick, herself handling pots and pans, and tasting broth, now bringing in a dish and breaking bread and offering morsels, and washing out a cup and going through all the other duties which are supposed to be proper to servants and maids. To them who strove to restrain her from doing these things with her own hands she would say, It befits a sovereign to distribute gold; I, for the sovereign power that has been given me, am giving my own service to the Giver. To her husband, too, she was ever wont to say, Husband, you ought always to bethink you what you were once and what you have become now; by keeping this constantly in mind you will never grow ungrateful to your benefactor, but will guide in accordance with law the empire bestowed upon you, and thus you will worship Him who gave it. By ever using language of this kind, she with fair and wholesome care, as it were, watered the seeds of virtue planted in her husband's heart. She died before her husband, and not long after the time of her death events occurred which showed how well her husband loved her. 5.20. Now the right faithful emperor diverted his energies to resisting paganism, and published edicts in which he ordered the shrines of the idols to be destroyed. Constantine the Great, most worthy of all eulogy, was indeed the first to grace his empire with true religion; and when he saw the world still given over to foolishness he issued a general prohibition against the offering of sacrifices to the idols. He had not, however, destroyed the temples, though he ordered them to be kept shut. His sons followed in their father's footsteps. Julian restored the false faith and rekindled the flame of the ancient fraud. On the accession of Jovian he once more placed an interdict on the worship of idols, and Valentinian the Great governed Europe with like laws. Valens, however, allowed every one else to worship any way they would and to honour their various objects of adoration. Against the champions of the Apostolic decrees alone he persisted in waging war. Accordingly during the whole period of his reign the altar fire was lit, libations and sacrifices were offered to idols, public feasts were celebrated in the forum, and votaries initiated in the orgies of Dionysus ran about in goat-skins, mangling hounds in Bacchic frenzy, and generally behaving in such a way as to show the iniquity of their master. When the right faithful Theodosius found all these evils he pulled them up by the roots, and consigned them to oblivion. 5.21. The first of the bishops to put the edict in force and destroy the shrines in the city committed to his care was Marcellus, trusting rather in God than in the hands of a multitude. The occurrence is remarkable, and I shall proceed to narrate it. On the death of John, bishop of Apamea, whom I have already mentioned, the divine Marcellus, fervent in spirit, according to the apostolic law, was appointed in his stead. Now there had arrived at Apamea the prefect of the East with two tribunes and their troops. Fear of the troops kept the people quiet. An attempt was made to destroy the vast and magnificent shrine of Jupiter, but the building was so firm and solid that to break up its closely compacted stones seemed beyond the power of man; for they were huge and well and truly laid, and moreover clamped fast with iron and lead. When the divine Marcellus saw that the prefect was afraid to begin the attack, he sent him on to the rest of the towns; while he himself prayed to God to aid him in the work of destruction. Next morning there came uninvited to the bishop a man who was no builder, or mason, or artificer of any kind, but only a labourer who carried stones and timber on his back. Give me, said he, two workmen's pay; and I promise you I will easily destroy the temple. The holy bishop did as he was asked, and the following was the fellow's contrivance. Round the four sides of the temple went a portico united to it, and on which its upper story rested. The columns were of great bulk, commensurate with the temple, each being sixteen cubits in circumference. The quality of the stone was exceptionally hard, and offering great resistance to the masons' tools. In each of these the man made an opening all round, propping up the superstructure with olive timber before he went on to another. After he had hollowed out three of the columns, he set fire to the timbers. But a black demon appeared and would not suffer the wood to be consumed, as it naturally would be, by the fire, and stayed the force of the flame. After the attempt had been made several times, and the plan was proved ineffectual, news of the failure was brought to the bishop, who was taking his noontide sleep. Marcellus immediately hurried to the church, ordered water to be poured into a pail, and placed the water upon the divine altar. Then, bending his head to the ground, he besought the loving Lord in no way to give in to the usurped power of the demon, but to lay bare its weakness and exhibit His own strength, lest unbelievers should henceforth find excuse for greater wrong. With these and other like words he made the sign of the cross over the water, and ordered Equitius, one of his deacons, who was armed with faith and enthusiasm, to take the water and sprinkle it in faith, and then apply the flame. His orders were obeyed, and the demon, unable to endure the approach of the water, fled. Then the fire, affected by its foe the water as though it had been oil, caught the wood, and consumed it in an instant. When their support had vanished the columns themselves fell down, and dragged other twelve with them. The side of the temple which was connected with the columns was dragged down by the violence of their fall, and carried away with them. The crash, which was tremendous, was heard throughout the town, and all ran to see the sight. No sooner did the multitude hear of the flight of the hostile demon than they broke out into a hymn of praise to God. Other shrines were destroyed in like manner by this holy bishop. Though I have many other most admirable doings of this holy man to relate - for he wrote letters to the victorious martyrs, and received replies from them, and himself won the martyr's crown - for the present I hesitate to narrate them, lest by over prolixity I weary the patience of those into whose hands my history may fall. I will therefore now pass to another subject. 5.22. The illustrious Athanasius was succeeded by the admirable Petrus, Petrus by Timotheus, and Timotheus by Theophilus, a man of sound wisdom and of a lofty courage. By him Alexandria was set free from the error of idolatry; for, not content with razing the idols' temples to the ground, he exposed the tricks of the priests to the victims of their wiles. For they had constructed statues of bronze and wood hollow within, and fastened the backs of them to the temple walls, leaving in these walls certain invisible openings. Then coming up from their secret chambers they got inside the statues, and through them gave any order they liked and the hearers, tricked and cheated, obeyed. These tricks the wise Theophilus exposed to the people. Moreover he went up into the temple of Serapis, which has been described by some as excelling in size and beauty all the temples in the world. There he saw a huge image of which the bulk struck beholders with terror, increased by a lying report which got abroad that if any one approached it, there would be a great earthquake, and that all the people would be destroyed. The bishop looked on all these tales as the mere drivelling of tipsy old women, and in utter derision of the lifeless monster's enormous size, he told a man who had an axe to give Serapis a good blow with it. No sooner had the man struck, than all the folk cried out, for they were afraid of the threatened catastrophe. Serapis however, who had received the blow, felt no pain, inasmuch as he was made of wood, and uttered never a word, since he was a lifeless block. His head was cut off, and immediately out ran multitudes of mice, for the Egyptian god was a dwelling place for mice. Serapis was broken into small pieces of which some were committed to the flames, but his head was carried through all the town in sight of his worshippers, who mocked the weakness of him to whom they had bowed the knee. Thus all over the world the shrines of the idols were destroyed. 5.23. At Antioch the great Meletius had been succeeded by Flavianus who, together with Diodorus, had undergone great struggles for the salvation of the sheep. Paulinus had indeed desired to receive the bishopric, but he was withstood by the clergy on the ground that it was not right that Meletius at his death should be succeeded by one who did not share his opinions, and that to the care of the flock ought to be advanced he who was conspicuous for many toils, and had run the risk of many perils for the sheeps' sake. Thus a lasting hostility arose among the Romans and the Egyptians against the East, and the ill feeling was not even destroyed on the death of Paulinus. After him when Evagrius had occupied his see, hostility was still shown to the great Flavianus, notwithstanding the fact that the promotion of Evagrius was a violation of the law of the Church, for he had been promoted by Paulinus alone in disregard of many canons. For a dying bishop is not permitted to ordain another to take his place, and all the bishops of a province are ordered to be convened; again no ordination of a bishop is permitted to take place without three bishops. Nevertheless they refused to take cognizance of any of these laws, embraced the communion of Evagrius, and filled the ears of the emperor with complaints against Flavianus, so that, being frequently importuned, he summoned him to Constantinople, and ordered him to repair to Rome. Flavianus, however, urged in reply that it was now winter, and promised to obey the command in spring. He then returned home. But when the bishops of Rome, not only the admirable Damasus, but also Siricius his successor and Anastasius the successor of Siricius, importuned the emperor more vehemently and represented that, while he put down the rivals against his own authority, he suffered bold rebels against the laws of Christ to maintain their usurped authority, then he sent for him again and tried to force him to undertake the journey to Rome. On this Flavianus in his great wisdom spoke very boldly, and said, If, sir, there are some who accuse me of being unsound in the faith, or of life and conversation unworthy of the priesthood, I will accept my accusers themselves for judges, and will submit to whatever sentence they may give. But if they are contending about see and primacy I will not contest the point; I will not oppose those who wish to take them; I will give way and resign my bishopric. So, sir, give the episcopal throne of Antioch to whom you will. The emperor admired his manliness and wisdom, and bade him go home again, and tend the church committed to his care. After a considerable time had elapsed the emperor arrived at Rome, and once more encountered the charges advanced by the bishops on the ground that he was making no attempt to put down the tyranny of Flavianus. The emperor ordered them to set forth the nature of the tyranny, saying that he himself was Flavianus and had become his protector. The bishops rejoined that it was impossible for them to dispute with the emperor. He then exhorted them in future to join the churches in concord, put an end to the quarrel, and quench the fires of an useless controversy. Paulinus, he pointed out, had long since departed this life; Evagrius had been irregularly promoted; the eastern churches accepted Flavianus as their bishop. Not only the east but all Asia, Pontus, and Thrace were united in communion with him, and all Illyricum recognised his authority over the oriental bishops. In submission to these counsels the western bishops promised to bring their hostility to a close and to receive the envoys who should be sent them. When Flavianus had been informed of this decision he dispatched to Rome certain worthy bishops with presbyters and deacons of Antioch, giving the chief authority among them to Acacius bishop of Berœa, who was famous throughout the world. On the arrival of Acacius and his party at Rome they put an end to the protracted quarrel, and after a war of seventeen years gave peace to the churches. When the Egyptians were informed of the reconciliation they too gave up their opposition, and gladly accepted the agreement which was made. At that time Anastasius had been succeeded in the primacy of the Roman Church by Innocent, a man of prudence and ready wit. Theophilus, whom I have previously mentioned, held the see of Alexandria. |
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| 370. Epiphanius, Panarion, 23.1.4, 25, 26, 26.1, 26.2.6, 26.10.1, 26.10.10, 26.10.8, 26.10.7, 26.10.4, 26.10, 26.13.2, 26.13, 26.13.3, 26.14.5, 26.17.4-18.2, 26.29.40, 31, 31.1, 31.1.1, 31.1.5, 31.2.9, 31.2.8, 31.2.3, 31.4.11-6.10, 31.5.6, 31.5, 31.5.2, 31.5.1, 31.5.5, 31.6.10, 31.7, 31.7.7, 31.7.6, 31.8, 31.9, 31.9.6, 31.10, 31.11, 31.12, 31.14.4, 31.18.9, 31.23.3, 31.23.1, 31.23.2, 31.23.4, 33, 33.1, 33.3, 33.3.6, 33.4, 33.5, 33.6, 33.7, 34.13.1, 34.20.5, 34.20.3, 36.2.6, 37, 37.3.1, 38, 38.1.2, 39, 39.1.2, 39.1.3, 40, 40.1.8, 40.1.7, 40.1.5, 40.1.6, 40.1.1, 40.1.2, 40.1.3, 40.1.4, 40.2.3, 40.4.8, 41, 42.3-5.11, 42.3.3, 43, 44, 45.2.3, 45.2.2, 45.2, 49.1.1, 64.3, 66, 66.21.3, 66.77, 81 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 120 |
| 371. Eucherius of Lyon, De Laude Heremi, 3.2.72 (4th cent. CE - missingth cent. CE) Tagged with subjects: •valentinian (emperor) Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 187 |
| 372. Eunapius, Lives of The Philosophers, (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 19 |
| 373. Evagrius Ponticus, Eight Thoughts, 37 (4th cent. CE - 4th cent. CE) Tagged with subjects: •valentinianism, valentinian Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 217 |
| 374. Evagrius Ponticus, Gnosticus, 24 (4th cent. CE - 4th cent. CE) Tagged with subjects: •valentinianism, valentinian Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 217 |
| 375. Evagrius Ponticus, Scholia In Ecclesiasten (Fragmenta E Catenis), 3.14 (4th cent. CE - 4th cent. CE) Tagged with subjects: •valentinian ii, emperor •valentinian iii, emperor Found in books: de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 207, 241 |
| 376. Shenoute, I Am Amazed, 822-826 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 99 |
| 377. Gregory of Nazianzus, Carmina Dogmatica, 51.1, 51.4 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 32, 42 |
| 378. John Chrysostom, Homilies On Philemon, 226 (4th cent. CE - 5th cent. CE) Tagged with subjects: •valentinian i •valentinian ii Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 160 |
| 379. John Chrysostom, Homilies On Matthew, 19.9 (4th cent. CE - 5th cent. CE) Tagged with subjects: •valentinian i Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 161 |
| 380. John Chrysostom, Homilies On John, 3.1.9, 52.4, 64.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •valentinian iii •valentinian ii •valentinian i Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 160; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 313, 318 |
| 381. John Chrysostom, Homilies On Acts, 5.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •valentinian i Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 161 |
| 382. Anon., Isidorus, 6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •valentinian i •valentinian ii Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 160 |
| 383. Scriptores Historiae Augustae, Hadrian, 6.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •valentinian i Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 178 |
| 384. Gregory of Nyssa, In Sextum Psalmum, 4.2, 5.1, 5.5-5.6, 8.3, 8.12-8.13, 8.15-8.16 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 176; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 63, 64, 65 |
| 385. Gregory of Nyssa, Life of Makrina, 12 (4th cent. CE - 4th cent. CE) Tagged with subjects: •valentinian (emperor) Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 187 |
386. Cassian, Institutiones, 7.24 (4th cent. CE - 5th cent. CE) Tagged with subjects: •valentinian i •valentinian ii Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 160 | 7.24. That covetousness cannot be overcome except by stripping one's self of everything. This is a sufficiently dreadful and clear instance of this tyranny, which, when once the mind is taken prisoner by it, allows it to keep to no rules of honesty, nor to be satisfied with any additions to its gains. For we must seek to put an end to this madness, not by riches, but by stripping ourselves of them. Lastly, when he (viz. Judas) had received the bag set apart for the distribution to the poor, and entrusted to his care for this purpose, that he might at least satisfy himself with plenty of money, and set a limit to his avarice, yet his plentiful supply only broke out into a still greedier incitement of desire, so that he was ready no longer secretly to rob the bag, but actually to sell the Lord Himself. For the madness of this avarice is not satisfied with any amount of riches. |
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| 387. Augustine, On Heresies, 46 (4th cent. CE - 5th cent. CE) Tagged with subjects: •valentinian i, Found in books: Beduhn (2013), Augustine's Manichaean Dilemma, vol. 1, 312 |
| 388. Paulinus of Milan, Vita Sancti Ambrosii Mediolanensis, 30 (4th cent. CE - 5th cent. CE) Tagged with subjects: •valentinian ii Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 137 |
| 389. Paulinus of Nola, Letters, 21.20 (4th cent. CE - 5th cent. CE) Tagged with subjects: •valentinian iii, emperor Found in books: Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 21 |
| 390. Victor, Epitome De Caesaribus, 47.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •valentinian i •valentinian ii Found in books: Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 221 |
| 391. Petrus Chrysologus, Sermones, 102.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •valentinian i Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 179 |
| 392. Philastrius of Brescia, Diversarum Hereseon Liber, 38.3-38.4 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 332; Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 177 |
| 393. Theodoret of Cyrus, Compendium Against Heresies, 1.1, 1.8, 1.14, 1.17, 2.7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •valentinians •valentinians, doctrine of •valentinus, valentinians Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 364, 456, 543; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 14, 72 |
| 394. Olympiodorus, Fragments, 41.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •valentinian iii, emperor Found in books: Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 42 |
| 395. Basil of Caesarea, Letters, 188.1 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 922 |
| 396. Symmachus, Relationes, 3.7, 3.9, 3.15, 3.18 (4th cent. CE - 5th cent. CE) Tagged with subjects: •valentinian ii, emperor •arians, valentinian ii and •valentinian ii Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 121; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 10, 11, 14 |
397. Ammianus Marcellinus, History, 14.2.2, 14.6.3-14.6.6, 14.7.7, 14.8, 14.11.28, 14.11.34, 15.3.7, 15.4.8, 15.4.11, 15.4.15, 15.5.34, 15.7.7, 15.10, 16.5.17, 16.10, 16.10.1, 16.12.51-16.12.52, 16.12.57, 16.12.62, 17.1.16, 17.5.10, 17.7, 17.8.4, 17.9.4, 17.11.5, 18.3.1, 19.1.4, 19.10.4, 19.11.1, 19.12.9, 19.12.20, 20.2.4, 20.7.7-20.7.9, 20.8.11, 20.8.20, 20.11.32, 21.1.6-21.1.14, 21.5.1, 21.12.25, 21.13.11, 21.13.13, 21.13.15, 21.15.2, 21.16.11, 21.16.18, 21.16.21, 22.1.1-22.1.2, 22.3.7, 22.5.3-22.5.4, 22.8, 22.10.6, 22.12.7, 22.16.17, 23.1.7, 23.2.7, 23.3.3, 23.5.5, 23.5.9-23.5.10, 24.6.7, 24.10.15, 25.2.7, 25.3.6, 25.3.9, 25.3.19, 25.4.1, 25.4.8, 25.4.17, 25.4.19, 25.5.7, 25.7.5, 25.8.3, 25.8.9, 25.10.1, 25.10.5, 25.10.11-25.10.12, 25.10.14, 26.1.5, 26.1.7, 26.1.12, 26.1.14, 26.5.1-26.5.5, 26.5.13, 27.1.1, 27.3.1, 27.3.12-27.3.13, 27.3.15, 27.4, 27.5.3-27.5.4, 27.5.10, 27.6.15, 27.7.4, 27.10.1-27.10.2, 27.10.9, 27.10.11-27.10.12, 27.12.11, 28.1.7, 28.2.1, 28.2.5-28.2.9, 28.3.4-28.3.5, 28.4, 28.4.22, 28.5.1, 28.6.2-28.6.4, 28.6.7, 29.1.6, 29.1.10, 29.1.16, 29.1.30-29.1.32, 29.2.2, 29.2.22, 29.3.2, 29.4.5, 29.5.44, 29.6.1, 29.6.7, 29.6.14-29.6.16, 30.1.5, 30.5.13, 30.5.15, 30.9.5-30.9.6, 31.1.1-31.1.5, 31.2.2, 31.3.7, 31.4.13, 31.10.12, 31.10.15, 31.10.18, 31.14.2-31.14.3, 31.14.6, 31.14.8-31.14.9 (4th cent. CE - 4th cent. CE) Tagged with subjects: •valentinian •valentinian ii, emperor •valentinian, appointment •valentinian, toleration •valentinian dynasty (or valentinianic emperors =valentian i, valens, valentinian gratian) •valentinian i •valentinian, and fatum •valentinian ii, frontispiece •valentinian iii •valentinian, and justice •valentinian i, emperor •emperors, valentinian •valentinians •valentinian, •valentinian ii Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 179; Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 132; Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 243, 244, 253, 254, 267, 271, 275; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 205; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 105; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 311; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 236, 237, 368, 369; Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 86, 152; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 11, 14; Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 39, 132, 146, 221, 223; de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 247, 248 | 14.2.2. And, in the words of Cicero, Pro Cluentio , 25, 67. as even wild animals, when warned by hunger, generally return to the place where they were once fed, so they all, swooping like a whirlwind down from their steep and rugged mountains, made for the districts near the sea; and hiding themselves there in pathless lurking-places and defiles as the dark nights were coming on-the moon being still crescent and so not shining with full brilliance—they watched the sailors. And when they saw that they were buried in sleep, creeping on all fours along the anchor-ropes and making their way on tiptoe into the boats, they came upon the crew all unawares, and since their natural ferocity was fired by greed, they spared no one, even of those who surrendered, but massacred them all and without resistance carried off the cargoes, led either by their value or by their usefulness. 14.6.3. At the time when Rome first began to rise into a position of world-wide splendour, destined to live so long as men shall exist, in order that she might grow to a towering stature, Virtue and Fortune, ordinarily at variance, formed a pact of eternal peace; for if either one of them had failed her, Rome had not come to complete supremacy. 14.6.4. Her people, from the very cradle to the end of their childhood, The same figure is used by Florus, Introd. 4 ff. ( L.C.L. , pp. 6 ff.). a period of about three hundred years, carried on wars about her walls. Then, entering upon adult life, after many toilsome wars, they crossed the Alps and the sea. Grown to youth and manhood, from every region which the vast globe includes, they brought back laurels and triumphs. And now, declining into old age, and often owing victory to its name alone, it has come to a quieter period of life. 14.6.5. Thus the venerable city, after humbling the proud necks of savage nations, and making laws, the everlasting foundations and moorings of liberty, like a thrifty parent, wise and wealthy, has entrusted the management of her inheritance to the Caesars, as to her children. 14.6.6. And although for some time the tribes The thirty-five tribes into which the Roman citizens were divided. have been inactive and the centuries The comitia centuriata. at peace, and there are no contests for votes but the tranquillity of Numa’s time has returned, yet throughout all regions and parts of the earth she is accepted as mistress and queen; everywhere the white hair of the senators and their authority are revered and the name of the Roman people is respected and honoured. 14.7.7. At that same time Serenianus, a former general, through whose inefficiency Celse in Phoenicia had been pillaged, as we have described, In a lost book. was justly and legally tried for high treason, and it was doubtful by what favour he could be acquitted; for it was clearly proved that he had enchanted by forbidden arts a cap which he used to wear, and sent a friend of his with it to a prophetic shrine, to seek for omens as to whether the imperial power was destined to be firmly and safely his, as he desired. 14.11.28. He was conspicuous for his handsome person, being well proportioned, with well-knit limbs. He had soft golden hair, and although his beard was just appearing in the form of tender down, yet he was conspicuous for the dignity of greater maturity. But he differed as much from the disciplined character of his brother Julian as did Domitian, son of Vespasian, from his brother Titus. 14.11.34. But if anyone should desire to know all these instances, varied and constantly occurring as they are, he will be mad enough to think of searching out the number of the sands and the weight of the mountains. 15.3.7. Amid these dire aspects of trials and tortures there arose in Illyricum another disaster, which began with idle words and resulted in peril to many. At a dinner-party given by Africanus, governor of Pannonia Secunda, at Sirmium, The principal city of Pannonia; see Index. certain men who were deep in their cups and supposed that no spy was present freely criticized the existing rule as most oppressive; whereupon some assured them, as if from portents, that the desired change of the times was at hand; others with inconceivable folly asserted that through auguries of their forefathers it was meant for them. 15.4.8. For the enemy sprang unexpectedly out of their lurking-places and without sparing pierced with many kinds of weapons everything within reach; and in fact not one of our men could resist, nor could they hope for any other means of saving their lives than swift flight. Therefore the soldiers, bent on avoiding wounds, straggled here and there in disorderly march, exposing their backs to blows. Very many however, scattering by narrow by-paths and saved from danger by the protecting darkness of the night, when daylight returned recovered their strength and rejoined each his own company. In this mischance, so heavy and so unexpected, an excessive number of soldiers and ten tribunes were lost. 15.4.11. They with the soldiers under their command, devoting themselves on behalf of the common cause, like the Decii of old, See Index. poured like a torrent upon the enemy, and not in a pitched battle, but in a series of swift skirmishes, put them all to most shameful flight. And as they scattered with broken ranks and encumbered by their haste to escape, they exposed themselves unprotected, and by many a thrust of swords and spears were cut to pieces. 15.5.34. Now it had happened that before anything of the kind was set on foot in Gaul, the people at Rome in the Great Circus (whether excited by some story or by some presentiment is uncertain) cried out with a loud voice: Silvanus is vanquished. Cf. Gellius, xv. 18, for a similar prophecy. 15.7.7. Athanasius, at that time bishop of Alexandria, was a man who exalted himself above his calling and tried to pry into matters outside his province, as persistent rumours revealed; therefore an assembly which had been convoked of members of that same sect—a synod, as they call it—deposed him from the rank that he held. 16.5.17. And as wild beasts accustomed to live by plundering when their guards are slack do not cease even when these guards are removed and stronger ones put in their place, but ravening with hunger rush upon flocks or herds without regard for their own lives: so they too, when they had used up all that they had seized by pillage, urged on by hunger, were continually driving off booty, and sometimes perishing of want before finding anything. 16.10.1. While these events were so being arranged in the Orient and in Gaul in accordance with the times, Constantius, as if the temple of Janus had been closed and all his enemies overthrown, was eager to visit Rome and after the death of Magnentius to celebrate, without a title, a triumph over Roman blood. 16.12.51. Worn out at last by so many calamities, and now being eager for flight alone, over various paths they made haste with all speed to get away, just as sailors and passengers hurry to be cast up on land out of the midst of the billows of a raging sea, no matter where the wind has carried them; and anyone there present will admit that it was a means of escape more prayed for than expected. 16.12.52. Moreover, the gracious will of an appeased deity was on our side, and our soldiers slashed the backs of the fugitives; when sometimes their swords were bent, and no weapons were at hand for dealing blows, they seized their javelins from the savages themselves and sank them into their vitals; and not one of those who dealt these wounds could with their blood glut his rage or satiate his right hand by continual slaughter, or take pity on a suppliant and leave him. 16.12.57. And just as in some theatrical scene, when the curtain displays many wonderful sights, so now one could without apprehension see how some who did not know how to swim clung fast to good swimmers; how others floated like logs when they were left behind by those who swam faster; and some were swept into the currents and swallowed up, so to speak, by the struggling violence of the stream; some were carried along on their shields, and by frequently changing their direction avoided the steep masses of the onrushing waves, and so after many a risk reached the further shores. And at last the reddened river’s bed, foaming with the savages’ blood, was itself amazed at these strange additions to its waters. 16.12.62. So the battle was thus finished by the favour of the supreme deity; the day had already ended and the trumpet sounded; the soldiers, very reluctant to be recalled, encamped near the banks of the Rhine, protected themselves by numerous rows of shields, and enjoyed food and sleep. 17.5.10. I, Constantius, victor by land and sea, perpetual Augustus, to my brother King Sapor, offer most ample greeting. I rejoice in your health, and if you will, I shall be your friend hereafter; but this covetousness of yours, always unbending and more widely encroaching, I vehemently reprobate. 17.8.4. But quicker than a flash he followed them up after their departure, and sending his general Severus along the river bank, fell upon the whole troop suddenly and smote them like a thunderstorm; at once they took to entreaties rather than to resistance, and he turned the outcome of his victory into the timely direction of mercy by receiving them in surrender with their property and their children. 17.9.4. Where are we being dragged, robbed of the hope of a better lot? We have long endured hardships of the bitterest kind to bear, in the midst of snows and the pinch of cruel frosts; but now (Oh shameful indignity!), when we are pressing on to the final destruction of the enemy it is by hunger, the most despicable form of death, that we are wasting away. 17.11.5. While these things were thus happening, at Rome Artemius, who held the office of vice-prefect, also succeeded Bassus, Junius Bassus died in 359; according to Prudentius, contra Symm. i. 559, he was the first of his family to become a Christian. who a short time after he had been promoted to be prefect of the city had died a natural death. His administration suffered from mutinous disturbances, but had no remarkable incident which is worth relating. 18.3.1. While in Gaul the providence of Heaven was reforming these abuses, in the court of Augustus a tempest of sedition arose, which from small beginnings proceeded to grief and lamentation. In the house of Barbatio, then commander of the infantry forces, bees made a conspicuous swarm; and when he anxiously consulted men skilled in prodigies about this, they replied that it portended great danger, 1 This was not always true. Cf. Pliny, N. H. xi. 55 ff.: Tunc (apes) ostenta faciunt privata ac publica, uva dependente in domibus templisque, saepe expiata magnis eventibus. Sedere in ore infantis turn etiam Platonis, suavitatem illam praedulcis eloqui portendentes. Sedere in castris Drusi imperatoris cum prosperrime pugnatum apud Arbalonem est, haud quaquam perpetua haruspicum coniectura, qui dirum id ostentum existimant semper. obviously inferring this from the belief, that when these insects have made their homes and gathered their treasures, they are only driven out by smoke and the wild clashing of cymbals. 19.1.4. However, the power of heaven, in order to compress the miseries of the whole Roman empire within the confines of a single region, had driven the king to an enormous degree of self-confidence, and to the belief that all the besieged would be paralysed with fear at the mere sight of him, and would resort to suppliant prayers. 19.10.4. And presently by the will of the divine power that gave increase to Rome from its cradle and promised that it should last forever, while Tertullus was sacrificing in the temple of Castor and Pollux at Ostia, a calm smoothed the sea, the wind changed to a gentle southern breeze, and the ships entered the harbour under full sail and again crammed the storehouses with grain. 19.11.1. In the midst of such troubles Constantius, who was still enjoying his winter rest at Sirmium, was disturbed by fearful and serious news, informing him of what he then greatly dreaded, namely, that the Sarmatian Limigantes, who (as we have already pointed out) xvii. 12, 18. had driven their masters from their ancestral abodes, having gradually abandoned the places which for the public good had been assigned them the year before for fear that they (as they are inconstant) might attempt some wrongful act, had seized upon the regions bordering upon their frontiers, were ranging freely in their native fashion, and unless they were driven back would cause general confusion. 19.12.9. Among the first, then, to be summoned was Simplicius, son of Philippus, a former prefect and consul, who was indicted for the reason that he had (as was said) inquired about gaining imperial power; and by a note On elogium, see p. 31, note 3. of the emperor, who in such cases never condoned a fault or an error because of loyal service, he was ordered to be tortured; but, protected by some fate, he was banished to a stated place, According to Marcianus, Digest , xlviii. 22, 5, there were three kinds of exile; exclusion from certain places specifically named ( liberum exsilium ); confinement to a designated place ( lata fuga ); banishment to an island ( insulae vinculum ). but with a whole skin. 19.12.20. Portents of this kind often see the light, as indications of the outcome of various affairs; but as they are not expiated by public rites, as they were in the time of our forefathers, they pass by unheard of and unknown. 20.2.4. The accused, exasperated at this injustice, said: Although the emperor despises me, the importance of the present business is such, that it cannot be examined into and punished, except by the judgement of the prince; yet let him know, as if from the words of a seer, that so long as he grieves over what he has learned on no good authority to have happened at Amida, and so long as he is swayed by the will of eunuchs, not even he in person with all the flower of his army will be able next spring to prevent the dismemberment of Mesopotania. 20.7.7. But on the following day, which after manifold losses had by common consent been devoted to rest, since great terror encircled the walls and the Persians had no less grounds for fear, the chief priest of the sect of Christians indicated by signs and nods that he wished to go forth; and when a pledge had been given that he would be allowed to return in safety, he came as far as the king’s tent. 20.7.8. There being given permission to say what he wished, with mild words he advised the Persians to return to their homes, declaring that after the lamentable losses on both sides it was to be feared that perhaps even greater ones might follow. But it was in vain that he persisted in making these and many similar pleas, opposed as they were by the frenzied rage of the king, who roundly swore that he would not leave the place until the fortress had been destroyed. 20.7.9. But the bishop incurred the shadow of a suspicion, unfounded in my opinion, though circulated confidently by many, of having told Sapor in a secret conference what parts of the wall to attack, as being slight within and weak. And in the end there seemed to be ground for this, since after his visit the enemy’s engines deliberately battered those places which were tottering and insecure from decay, and that too with spiteful exultation, as if those who directed them were acquainted with conditions within. 20.8.11. This is a full account of what took place, and I pray that you will receive it in a spirit of peace. Do not suspect that anything different was done, or listen to malicious and pernicious whisperers, whose habit it is to excite dissension between princes for their own profit; but rejecting flattery, the nurse of vices, turn to justice, the most excellent of all virtues, and accept in good faith the fair conditions which I propose, convincing yourself that this is to the advantage of the rule of Rome Cf. Cic. De Rep. I. 49. as well as to ourselves, who are united by the tie of blood and by our lofty position. 20.8.20. Meanwhile the odium of the enterprise had been increased by the flight of the prefect Florentius, who, as if anticipating the disturbances that would arise from the summoning of the soldiers To serve in the Orient; cf. 4, 2, above. (which was the subject of common talk) had purposely withdrawn to Vienne, alleging the need of provisions as his excuse for parting from Caesar, whom he had often treated rudely and consequently feared. 20.11.32. Therefore abandoning his fruitless attempt, he returned to Syria, purposing to winter in Antioch, having suffered severely and grievously; for the losses which the Persians had inflicted upon him were not slight but terrible and long to be lamented. For it had happened, as if some fateful constellation so controlled the several events, that when Constantius in person warred with the Persians, adverse fortune always attended him. Therefore he wished to conquer at least through his generals, which, as we recall, did sometimes happen. 21.1.6. Moreover, now that Gaul was quieted, his desire of first attacking Constantius was sharpened and fired, since he inferred from many prophetic signs (in which he was an adept) and from dreams, that Constantius would shortly depart from life. 21.1.7. And since to an emperor both learned and devoted to all knowledge malicious folk attribute evil arts for divining future events, we must briefly consider how this important kind of learning also may form part of a philosopher’s equipment. 21.1.8. The spirit pervading all the elements, seeing that they are eternal bodies, is always and everywhere strong in the power of prescience, and as the result of the knowledge which we acquire through varied studies makes us also sharers in the gifts of divina- tion; and the elemental powers, Demons, in the Greek sense of the word δαίμονες; of. xiv. 11, 25, substantialis tutela. when propitiated by divers rites, supply mortals with words of prophecy, as if from the veins of inexhaustible founts. These prophecies are said to be under the control of the divine Themis, so named because she reveals in advance decrees determined for the future by the law of the fates, which the Greeks call τεθειμένα; Things fixed and immutable. and therefore the ancient theologians gave her a share in the bed and throne of Jupiter, the life-giving power. 21.1.9. Auguries and auspices are not gained from the will of the fowls of the air which have no knowledge of future events (for that not even a fool will maintain), but a god so directs the flight of birds that the sound of their bills or the passing flight of their wings in disturbed or in gentle passage foretells future events. For the goodness of the deity, either because men deserve it, or moved by his affection for them, loves by these arts also to reveal impending events. 21.1.10. Those, too, who give attention to the prophetic entrails of beasts, which are wont to assume innumerable forms, know of impending events. And the teacher of this branch of learning is one named Tages, who (as the story goes) was seen suddenly to spring from the earth in the regions of Etruria. See xvii. 10, 2, note. 21.1.11. Future events are further revealed when men’s hearts are in commotion, but speak divine words. For (as the natural philosophers say) the Sun, the soul of the universe, sending out our minds from himself after the manner of sparks, when he has fired men mightily, makes them aware of the future. And it is for this reason that the Sibyls often say that they are burning, since they are fired by the mighty power of the flames. Besides these, the loud sounds of voices give many signs, as well as the phenomena which meet our eyes, thunder even and lightning, and the gleam of a star’s train of light. 21.1.12. The faith in dreams, too, would be sure and indubitable, were it not that their interpreters are sometimes deceived in their conjectures. And dreams (as Aristotle declares) are certain and trustworthy, when the person is in a deep sleep and the pupil of his eye is inclined to neither side but looks directly forward. 21.1.13. And because the silly commons oftentimes object, ignorantly muttering such things as these: If there were a science of prophecy, why did one man not know that he would fall in battle, or another that he would suffer this or that : it will be enough to say, that a grammarian has sometimes spoken ungrammatically, a musician sung out of tune, and a physician been ignorant of a remedy, but for all that grammar, music, and the medical art have not come to a stop. 21.1.14. Wherefore Cicero has this fine saying, among others: The gods, says he, show signs of coming events. With regard to these if one err, it is not the nature of the gods that is at fault, but man’s interpretation. Cic., De Nat. Deorum, ii. 4, 12; De Div. i. 52, 118. Therefore, that my discourse may not run beyond the mark (as the saying is) and weary my future reader, let us return and unfold the events that were foreseen. 21.5.1. While performing these exploits with resolute courage, Julian, surmising what a mass of civil strife he had aroused, and wisely foreseeing that nothing was so favourable to a sudden enterprise as speedy action, thought that he would be safer if he openly admitted his revolt, and being uncertain of the loyalty of the troops, he first propitiated Bellona Here probably the Cappadocian goddess of war; see T. L. L. s.v. with a secret rite, and then, after calling the army to an assembly with the clarion, he took his place on a tribunal of stone, and now feeling more confident (as was evident), spoke these words in a louder voice than common: 21.12.25. Then, to bring about a feeling of security in the crisis and to encourage those who were submissive, he promoted Mamertinus, the pretorian prefect in Illyricum, to the consulship, as well as Nevitta; and that too although he had lately beyond measure blamed Constantine as the first to raise the rank of base foreigners. See xxi. 10, 8. 21.13.11. At the time when Magnentius, whom your valorous deeds overthrew, was obstinately bent upon making general confusion in the state, I raised my cousin Gallus to the high rank of Caesar and sent him to defend the Orient. When he by many deeds abominable to witness and to rehearse had forsaken the path of justice, he was punished by the laws’ decree. 21.13.13. Julian, to whom we entrusted the defence of Gaul while you were fighting the foreign nations that raged around Illyricum, presuming upon some trivial battles which he fought with the half-armed Germans, exulting like a madman, has involved in his ambitious cabal a few auxiliaries, whom their savagery and hopeless condition made ready for a destructive act of recklessness; and he has conspired for the hurt of the state, treading under foot Justice, the mother and nurse of the Roman world, who, as I readily believe from experience and from the lessons of the past, will in the end, as the punisher of evil deeds, take vengeance on them, and will blow away their proud spirits like ashes. 21.13.15. For, as my mind presages, and as Justice promises, who will aid right purposes, I give you my word that, when we come hand to hand, they will be so benumbed with terror as to be able to endure neither the flashing light of your eyes nor the first sound of your battle-cry. 21.15.2. When autumn was already waning he began his march, and on coming to a suburban estate called Hippocephalus, distant three miles from the city, he saw in broad daylight on the right side of the road the corpse of a man with head torn off, lying stretched out towards the west. The omen seems to consist, in part at least, in the position of the body, stretched out towards the setting Terrified by the omen, although the fates were preparing his end, he kept on with the greater determination and arrived at Tarsus. There he was taken with a slight fever, but in the expectation of being able to throw off the danger of his illness by the motion of the journey he kept on over difficult roads to Mobsucrenae, the last station of Cilicia as you go from here, situated at the foot of Mount Taurus; but when he tried to start again on the following day, he was detained by the increasing severity of the disease. Gradually the extreme heat of the fever so inflamed his veins that his body could not even be touched, since it burned like a furnace; and when the application of remedies proved useless, as he breathed his last he lamented his end. However, while his mind was still unimpaired he is said to have designated Julian as the successor to the throne. 21.16.11. And in such affairs he showed deadly enmity to justice, although he made a special effort to be considered just and merciful. And as sparks flying from a dry forest even with a light breeze of wind come with irresistible course and bring danger to rural villages, so he also from trivial causes roused up a mass of evils, unlike that revered prince Marcus, Marcus Aurelius. who, when Cassius had mounted to imperial heights in Syria, and a packet of letters sent by him to his accomplices had fallen into the emperor’s hands through the capture of their bearer, at once ordered it to be burned unopened, in order that, being at the time still in Illyricum, he might not know who were plotting against him, and hence be forced to hate some men against his will. Cf. Dio, lxii. 26, 38. 21.16.18. The plain Cf. absolutio , xiv. 10, 13; responsum absolutum , xxx. 1, 4; planis absolutisque decretis, xxii. 5, 2. and simple religion of the Christians he obscured by a dotard’s superstition, and by subtle and involved discussions about dogma, rather than by seriously trying to make them agree, he aroused many controversies; and as these spread more and more, he fed them with contentious words. And since throngs of bishops hastened hither and thither on the public post-horses to the various synods, as they call them, while he sought to make the whole ritual conform to his own will, he cut the sinews of the courier-service. 21.16.21. And as he sat in the carriage that bore the remains, samples of the soldiers’ rations ( probae, as they themselves call them) were presented to him, as they commonly are to emperors, The emperors took pains to see that the soldiers were well fed. Cf. Spartianus, Hadr. 11, 1; Lampridius, Alex. Sev. xv. 5. and the public courier-horses were shown to him, and the people thronged about him in the customary manner. These and similar things foretold imperial power for the said Jovianus, but of an empty and shadowy kind, since he was merely the director of a funeral procession. 22.1.1. While Fortune’s mutable phases were causing these occurrences in a different part of the world, Julian in the midst of his many occupations in Illyricum was constantly prying into the entrails of victims and watching the flight of birds, in his eagerness to foreknow the result of events; but he was perplexed by ambiguous and obscure predictions and continued to be uncertain of the future. 22.1.2. At length, however, Aprunculus, a Gallic orator skilled in soothsaying, afterwards advanced to be governor of Gallia Narbonensis, told him what would happen, having learned it (as he himself declared) from the inspection of a liver which he had seen covered with a double lobe. Cf. Pliny, N.H. xi. 190; Suet. Aug. 96. And although Julian feared that it might be a fiction conformable to his own desire, and was therefore troubled, he himself saw a much more evident sign which clearly foretold the death of Constantius. For at the very moment when that emperor died in Cilicia, a soldier who lifted Julian with his right hand to mount his horse slipped and fell to the ground; and Julian at once cried in the hearing of many: The man has fallen who raised me to my high estate. 22.3.7. In like manner Euagrius, count of the privy purse, and Saturninus, former steward of the Household, and Cyrinus, a former secretary, were all exiled. But for the death of Ursulus, count of the sacred largesses, Justice herself seems to me to have wept, and to have accused the emperor of ingratitude. For when Julian was sent as Caesar to the western regions, to be treated with extreme niggardliness, being granted no power of making any donative to the soldiers to the end that he might be exposed to more serious mutinies of the army, this very Ursulus wrote to the man in charge of the Gallic treasury, ordering that whatever the Caesar asked for should be given him without hesitation. 22.5.3. And in order to add to the effectiveness of these ordices, he summoned to the palace the bishops of the Christians, who were of conflicting opinions, and the people, who were also at variance, and politely advised them to lay aside their differences, and each fearlessly and without opposition to observe his own beliefs. 22.5.4. On this he took a firm stand, to the end that, as this freedom increased their dissension, he might afterwards have no fear of a united populace, knowing as he did from experience that no wild beasts are such enemies to mankind as are most of the Christians in their deadly hatred of one another. And he often used to say: Hear me, to whom the Alamanni and the Franks have given ear, thinking that in this he was imitating a saying of the earlier emperor Marcus. But he did not observe that the two cases were very different. 22.10.6. And these and similar instances led to the belief, as he himself constantly affirmed, that the old goddess of Justice, Astraea, who left the earth in the iron age; cf. Ovid, Metam. i. 150 f., Victa iacet pietas et virgo caede madentes Ultima caelestum terras Astraea reliquit. whom Aratus takes up to heaven That is, was represented by Aratus, a Greek poet of Soli in Cilicia ( circ. 276 B.C.), as leaving the earth; of. Aratus, 130, καὶ τότε μισήσασα δίκη κείνων γένος ἀνδρῶν ἔπταθ᾽ ὑπουρανίη : Cic., Arat. Phaen. 137 ff. (lines 1, 3 and 4 in the supplement of Grotius): Tune, mortale exosa genus, dea in alta volavit Et Iovis in regno caelique in parte resedit, Illustrem sortita locum, qua nocte serena Virgo conspicuo fulget vicina Boötae. because she was displeased with the vices of mankind, had returned to earth during his reign, were it not that sometimes Julian followed his own inclination rather than the demands of the laws, and by occasionally erring clouded the many glories of his career. 22.12.7. Moreover, the ceremonial rites were excessively increased, with an expenditure of money hitherto unusual and burdensome. And, as it was now allowed without hindrance, everyone who professed a knowledge of divination, alike the learned and the ignorant, without limit or prescribed rules, were permitted to question the oracles and the entrails, which sometimes disclose the future; and from the notes of birds, from their flight, and from omens, the truth was sought with studied variety, if anywhere it might be found. 22.16.17. And although very many writers flourished in early times as well as these whom I have mentioned, nevertheless not even to-day is learning of various kinds silent in that same city; for the teachers of the arts show signs of life, and the geometrical measuring-rod brings to light whatever is concealed, the stream of music is not yet wholly dried up among them, harmony is not reduced to silence, the consideration of the motion of the universe and of the stars is still kept warm with some, few though they be, and there are others who are skilled in numbers; and a few besides are versed in the knowledge which reveals the course of the fates. 23.1.7. Besides these, other lesser signs also indicated from time to time what came to pass. For amid the very beginning of the preparations for the Parthian campaign word came that Constantinople had been shaken by an earthquake, which those skilled in such matters said was not a favourable omen for a ruler who was planning to invade another’s territory. And so they tried to dissuade Julian from the untimely enterprise, declaring that these and similar signs ought to be disregarded only in the case of attack by an enemy, when the one fixed rule is, to defend the safety of the State by every possible means and with unremitting effort. Just at that time it was reported to him by letter, that at Rome the Sibylline books had been consulted about this war, as he had ordered, and had given the definite reply that the emperor must not that year leave his frontiers. 23.2.7. Then, uniting all his forces, he marched to Mesopotamia so rapidly that, since no report of his coming had preceded him (for he had carefully guarded against that), he came upon the Assyrians unawares. Finally, having crossed the Euphrates on a bridge of boats, he arrived with his army and his Scythian auxiliaries at Batnae, Cf. xiv. 3, 3. a town of Osdroëne, where he met with a sad portent. 23.3.3. Here, as Julian slept, his mind was disturbed by dreams, which made him think that some sorrow would come to him. Therefore, both he himself and the interpreters of dreams, considering the present conditions, declared that the following day, which was the nineteenth of March, ought to be carefully watched. But, as was afterwards learned, it was on that same night that the temple of the Palatine Apollo, under the prefecture of Apronianus, was burned in the eternal city; and if it had not been for the employment of every possible help, the Cumaean books These Sibylline books had been kept in the pedestal of the statue of Apollo, in accordance with the desire of Augustus, who built the temple. See Suet., Aug. xxxi. 1 ( L.C.L. , i. 170). also would have been destroyed by the raging flames. 23.5.5. But the emperor, disregarding his cautious counsellor, pushed confidently on, since no human power or virtue has ever been great enough to turn aside what the decrees of fate had ordained. Immediately upon crossing the bridge he ordered it to be destroyed, so that no soldier in his own army might entertain hope of a return. 23.5.9. And, in fact, we read of other ambiguous oracles, the meaning of which only the final results determined: as, for example, the truth of the Delphic prediction which declared that Croesus, after crossing the river Halys, would overthrow a mighty kingdom; This oracle is often quoted; see Hdt. i. 53, where the envoys announced to Croesus: ἢν στρατεύηται ἐπὶ πέρσας, μεγάλην ἀρχήν μιν καταλύσειν: Cic., Div. ii. 56, 115, Croesus Halyn penetrants magnam pervertet opum vim. and another which in veiled language designated the sea as the place for the Athenians to fight against the Medes; The oracle bade the Greeks defend themselves with wooden walls. In general, see Cic., Div. ii. 26, 56. and a later one than these, which was in fact true, but none the less ambiguous: Aeacus’ son, I say, the Roman people can conquer. Cf. Ennius, Ann. 174, Remains of Old Latin, L.C.L. , i. 23.5.10. However, the Etruscan soothsayers, who accompanied the other adepts in interpreting prodigies, since they were not believed when they often tried to prevent this campaign, now brought out their books on war, and showed that this sign was adverse and prohibitory to a prince invading another’s territory, even though he was in the right. 24.6.7. History acclaims Sertorius See Plut. Sert. 3, 1. for swimming across the Rhone with arms and cuirass; but on this occasion That is, in crossing the Tigris. Büchele takes it to refer to Sertorius, but in that case there is no contrast. some panic-stricken soldiers, fearing to remain behind after the signal had been given, lying on their shields, which are broad and curved, and clinging fast to them, though they showed little skill in guiding them, kept up with the swift ships across the eddying stream. 25.2.7. Accordingly, before dawn the Etruscan soothsayers were hastily summoned, and asked what this unusual kind of star portended. Their reply was, that any undertaking at that time must be most carefully avoided, pointing out that in the Tarquitian books, So-called from their author Tarquitius, whom some identify with Tages; cf. xvii. 10, 2; xxi. 1, 10. under the rubric On signs from heaven it was written, that when a meteor was seen in the sky, battle ought not to be joined, or anything similar attempted. 25.3.6. Julian, careless of his own safety, shouting and raising his hands tried to make it clear to his men that the enemy had fled in disorder, and, to rouse them to a still more furious pursuit, rushed boldly into the fight. His guards, See Index II., vol. i, s.v. candidati ; cf. xv. 5, 16. who had scattered in their alarm, were crying to him from all sides to get clear of the mass of fugitives, as dangerous as the fall of a badly built roof, when suddenly—no one knows whence Libanius said that he was killed by some Christian in his own army, but some other writers agree with Ammianus. —a cavalryman’s spear grazed the skin of his arm, pierced his ribs, and lodged in the lower lobe of his liver. 25.3.9. But since Julian’s strength was not equal to his will, and he was weakened by great loss of blood, he lay still, having lost all hope for his life because, on inquiry, he learned that the place where he had fallen was called Phrygia. He had been told in a dream that he would die in Phrygia; see Zonaras, xiii. 13, A. For he had heard that it was fate’s decree that he should die there. 25.3.19. And I shall not be ashamed to admit, that I learned long ago through the words of a trustworthy prophecy, that I should perish by the sword. And therefore I thank the eternal power that I meet my end, not from secret plots, nor from the pain of a tedious illness, nor by the fate of a criminal, but that in the mid-career of glorious renown I have been found worthy of so noble a departure from this world. For he is justly regarded as equally weak and cowardly who desires to die when he ought not, or he who seeks to avoid death when his time has come. 25.4.1. He was a man truly to be numbered with the heroic spirits, distinguished for his illustrious deeds and his inborn majesty. For since there are, in the opinion of the philosophers, four principal virtues, Cicero, De off. i. 5, 15. moderation, wisdom, justice, and courage and corresponding to these also some external characteristics, such as knowledge of the art of war, authority, good fortune, and liberality, these as a whole and separately Julian cultivated with constant zeal. 25.4.8. By what high qualities he was distinguished in his administration of justice is clear from many indications: first, because taking into account circumstances and persons, he was awe-inspiring but free from cruelty. Secondly, because he checked vice by making examples of a few, and also because he more frequently threatened men with the sword than actually used it. 25.4.17. He was somewhat talkative, and very seldom silent; also too much given to the consideration of omens and portents, so that in this respect he seemed to equal the emperor Hadrian. Superstitious rather than truly religious, he sacrificed innumerable victims without regard to cost, so that one might believe that if he had returned from the Parthians, there would soon have been a scarcity of cattle; like the Caesar Marcus, Marcus Aurelius. of whom (as we learn) the following Greek distich was written: We the white steers do Marcus Caesar greet. Win once again, and death we all must meet. 25.4.19. But yet, in spite of this, his own saying might be regarded as sound, namely, that the ancient goddess of Justice, whom Aratus Cf. xxii. 10, 6. raised to heaven because of her impatience with men’s sins, returned to earth again during his rule, were it not that sometimes he acted arbitrarily, and now and then seemed unlike himself. 25.5.7. But if any onlooker of strict justice with undue haste blames such a step taken in a moment of extreme danger, he will, with even more justice, reproach sailors, if after the loss of a skilled pilot, amid the raging winds and seas, they committed the guidance of the helm of their ship to any companion in their peril, whoever he might be. 25.7.5. However, the eternal power of God in heaven was on our side, and the Persians, beyond our hopes, took the first step and sent as envoys for securing peace the Surena and another magnate, being themselves also low in their minds, which the fact that the Roman side was superior in almost every battle shook more and more every day. 25.8.3. The emperor himself with a few others crossed in the small boats, which, as I have said, survived the burning of the fleet, and ordered the same craft to go back and forth, until we were all transported. At last all of us (except those who were drowned) reached the opposite bank, saved from danger by the favour of the supreme deity after many difficulties. 25.8.9. To them the emperor had also given instructions to hand his father-in-law Lucillianus, Jovian’s wife was a daughter of Lucillianus;her name was Charito. who after his dismissal from the army had retired to a life of leisure and was then living at Sirmium, the commission as commander of the cavalry and infantry which he had delivered to them, and urge him to hasten to Milan, in order to attend to any difficulties there, or if (as was now rather to be feared) any new dangers should arise, to resist them. 25.10.1. After this business had been thus attended to, we came by long marches to Antioch; where for successive days, as though the divinity were angered, many fearful portents were seen, which those skilled in such signs declared would have sad results. 25.10.5. Though in excessive haste to leave that place, he determined to adorn the tomb of Julian, See 9, 12, above. According to Zonaras and others, Julian’s body was later taken to Constantinople. situated just outside the walls on the road which leads to the passes of Mount Taurus. But his remains and ashes, if anyone then showed sound judgement, ought not to be looked on by the Cydnus, Cf. Curt. iii. 4, 8. although it is a beautiful and clear stream, but to perpetuate the glory of his noble deeds they should be laved by the Tiber, which cuts through the eternal city and flows by the memorials of the deified emperors of old. 25.10.11. When the emperor had entered Ancyra, after the necessary arrangements for his procession had been made, so far as the conditions allowed, he assumed the consulship, taking as his colleague in the office his son Varronianus, who was still a small child Previous emperors had had their sons or Caesars declared by the Senate to be of sufficient age for office. This is the first instance of the choice of a minor. ; and his crying and obstinate resistance to being carried, as usual, on the curule chair, were an omen of what presently occurred. 25.10.12. From here also the destined day for ending his life drove Jovian swiftly on. For when he had come to Dadastana, which forms the boundary between Bithynia and Galatia, he was found dead that night. As to his taking-off, many doubtful points have come up. 25.10.14. He walked with a dignified bearing; his expression was very cheerful. His eyes were gray. He was so unusually tall that for some time no imperial robe could be found that was long enough for him. He took as his model Constantius, often spending the afternoon in some serious occupation, but accustomed to jest in public with his intimates. 26.1.5. He also was rejected because he was living far away, and under the inspiration of the powers of heaven Valentinian was chosen without a dissenting voice, as being fully up to the requirements and suitable; he was commander of the second division of the targeteers, and had been left behind at Ancyra, to follow later according to orders. And as it was agreed without contradiction that this was to the advantage of the state, envoys were sent to urge him to hasten his coming; but for ten days no one held the helm of the empire, which the soothsayer Marcus, on inspection of the entrails at Rome, had declared to have happened at that time. Cf. Gellius, xv. 18. 26.1.7. When the emperor arrived in answer to the summons, informed either by presentiments about the task he must fulfil (as was given to be understood) or by repeated dreams, he did not let himself be seen next day, nor would he appear in public, avoiding the bisextile Because, in Julius Caesar’s reform, every fourth year Feb. 24 ( a.d. vi Kal. Mart. ) was counted twice as a.d. bis vi Kal. Mart. day of the month of February, which dawned at that time and (as he had heard) had sometimes been unlucky for the Roman state. of this day I will give a clear explanation. 26.1.12. The Romans were long ignorant of all this, since their realm was not yet widely extended, and for many centuries they were involved in obscure difficulties; and they wandered in still deeper darkness of error when they gave over the power of intercalation to the priests, who lawlessly served the advantage of tax-collectors or of parties in litigation by arbitrarily subtracting or adding days. 26.1.14. This reason for the bisextile year See note 2, p. 571; bisextile is the correct spelling. Rome, which will live even through the centuries, with the aid of the divine power approved and firmly established. Now let us go on to the rest of our narrative. 26.5.1. So, then, the emperors spent the winter quietly in perfect harmony, the one eminent through the choice that had fallen upon him, the other joined with him in the office, but only in appearance. After hastening through Thrace, they came to Naessus, Cf. xxi. 10, 5. where in a suburb called Mediana, distant three miles from the city, they shared the generals between them in view of their coming separation. 26.5.2. To Valentinian, in accordance with whose wish the matter was settled, fell Jovinus, who had previously been promoted by Julian to be commander of the cavalry ee xxi. 12, 2, and Introd., p. xxxiv, note 3. in Gaul, and Dagalaifus, whom Jovian had raised to the same rank. But it was arranged that Victor, who had also been promoted by the decision of the aforesaid emperor, should follow Valens to the Orient, and with him Arintheus was associated. For Lupicinus, who also had formerly been made commander of the cavalry by Jovian, was already in charge of the eastern provinces. 26.5.3. At the same time Aequitius, See xxvi. 1, 4. who was not yet a commander-in-chief, He was later made ma |
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