1. Hebrew Bible, Psalms, 18.49 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •wilderness generation Found in books: Martin and Whitlark (2018) 61, 231| 18.49. "מְפַלְּטִי מֵאֹיְבָי אַף מִן־קָמַי תְּרוֹמְמֵנִי מֵאִישׁ חָמָס תַּצִּילֵנִי׃", | 18.49. "He delivereth me from mine enemies; yea, Thou liftest me up above them that rise up against me; Thou deliverest me from the violent man.", |
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2. Hebrew Bible, Numbers, 14.4, 14.33 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •wilderness generation Found in books: Martin and Whitlark (2018) 269| 14.4. "וַיֹּאמְרוּ אִישׁ אֶל־אָחִיו נִתְּנָה רֹאשׁ וְנָשׁוּבָה מִצְרָיְמָה׃", 14.4. "וַיַּשְׁכִּמוּ בַבֹּקֶר וַיַּעֲלוּ אֶל־רֹאשׁ־הָהָר לֵאמֹר הִנֶּנּוּ וְעָלִינוּ אֶל־הַמָּקוֹם אֲשֶׁר־אָמַר יְהוָה כִּי חָטָאנוּ׃", 14.33. "וּבְנֵיכֶם יִהְיוּ רֹעִים בַּמִּדְבָּר אַרְבָּעִים שָׁנָה וְנָשְׂאוּ אֶת־זְנוּתֵיכֶם עַד־תֹּם פִּגְרֵיכֶם בַּמִּדְבָּר׃", | 14.4. "And they said one to another: ‘Let us make a captain, and let us return into Egypt.’", 14.33. "And your children shall be wanderers in the wilderness forty years, and shall bear your strayings, until your carcasses be consumed in the wilderness.", |
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3. Hebrew Bible, Exodus, 34.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Martin and Whitlark (2018) 269| 34.9. "וַיֹּאמֶר אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ אֲדֹנָי יֵלֶךְ־נָא אֲדֹנָי בְּקִרְבֵּנוּ כִּי עַם־קְשֵׁה־עֹרֶף הוּא וְסָלַחְתָּ לַעֲוֺנֵנוּ וּלְחַטָּאתֵנוּ וּנְחַלְתָּנוּ׃", | 34.9. "And he said: ‘If now I have found grace in Thy sight, O Lord, let the Lord, I pray Thee, go in the midst of us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for Thine inheritance.’", |
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4. Hebrew Bible, Genesis, 22.16-22.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •wilderness generation Found in books: Martin and Whitlark (2018) 62| 22.16. "וַיֹּאמֶר בִּי נִשְׁבַּעְתִּי נְאֻם־יְהוָה כִּי יַעַן אֲשֶׁר עָשִׂיתָ אֶת־הַדָּבָר הַזֶּה וְלֹא חָשַׂכְתָּ אֶת־בִּנְךָ אֶת־יְחִידֶךָ׃", 22.17. "כִּי־בָרֵךְ אֲבָרֶכְךָ וְהַרְבָּה אַרְבֶּה אֶת־זַרְעֲךָ כְּכוֹכְבֵי הַשָּׁמַיִם וְכַחוֹל אֲשֶׁר עַל־שְׂפַת הַיָּם וְיִרַשׁ זַרְעֲךָ אֵת שַׁעַר אֹיְבָיו׃", | 22.16. "and said: ‘By Myself have I sworn, saith the LORD, because thou hast done this thing, and hast not withheld thy son, thine only son,", 22.17. "that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies;", |
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| 5. Hebrew Bible, Jeremiah, 38.34 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •wilderness generation Found in books: Martin and Whitlark (2018) 269 |
| 6. Aesop, Fables, 370 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •wilderness generation Found in books: Martin and Whitlark (2018) 43 |
7. Hebrew Bible, Ezekiel, 36.25-36.27 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •wilderness generation Found in books: Martin and Whitlark (2018) 269| 36.25. "וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם מִכֹּל טֻמְאוֹתֵיכֶם וּמִכָּל־גִּלּוּלֵיכֶם אֲטַהֵר אֶתְכֶם׃", 36.26. "וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃", 36.27. "וְאֶת־רוּחִי אֶתֵּן בְּקִרְבְּכֶם וְעָשִׂיתִי אֵת אֲשֶׁר־בְּחֻקַּי תֵּלֵכוּ וּמִשְׁפָּטַי תִּשְׁמְרוּ וַעֲשִׂיתֶם׃", | 36.25. "And I will sprinkle clean water upon you, and ye shall be clean; from all your uncleannesses, and from all your idols, will I cleanse you.", 36.26. "A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.", 36.27. "And I will put My spirit within you, and cause you to walk in My statutes, and ye shall keep Mine ordices, and do them.", |
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8. Aeschylus, Agamemnon, 177 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •wilderness generation Found in books: Martin and Whitlark (2018) 43| 177. σαντα, τὸν πάθει μάθος | 177. Appoints that suffering masterfully teach. |
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9. Cicero, On Invention, 1.19, 1.51-1.53 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •wilderness generation Found in books: Martin and Whitlark (2018) 101, 118| 1.19. firmamentum est firmissima argu- mentatio defensoris et appositissima ad iudicationem: ut si velit Orestes dicere eiusmodi animum matris suae fuisse in patrem suum, in se ipsum ac sorores, in regnum, in famam generis et familiae, ut ab ea poenas liberi sui potissimum petere debuerint. Et in ceteris quidem constitutionibus ad hunc modum iudicationes reperiuntur; in coniecturali autem constitutione, quia ratio non est—factum enim non conceditur—, non potest ex deductione rationis nasci iudicatio. quare ne- cesse est eandem esse quaestionem et iudicationem: factum est, non est factum, factumne sit? quot autem in causa constitutiones aut earum partes erunt, totidem necesse erit quaestiones, rationes, iudicationes, firma- menta reperire. Tum his omnibus in causa repertis denique sin- gulae partes totius causae considerandae sunt. nam non ut quidque dicendum primum est, ita primum animad- vertendum videtur; ideo quod illa, quae prima dicun- tur, si vehementer velis congruere et cohaerere cum causa, ex iis ducas oportet, quae post dicenda sunt. quare cum iudicatio et ea, quae ad iudicationem oportet argumenta inveniri, diligenter erunt artificio reperta, cura et cogitatione pertractata, tum denique ordidae sunt ceterae partes orationis. eae partes sex esse om- nino nobis videntur: exordium, narratio, partitio, con- firmatio, reprehensio, conclusio. Nunc quoniam exordium princeps debet esse, nos quoque primum in rationem exordiendi praecepta da- bimus. 1.51. Omnis igitur argumentatio aut per inductionem tractanda est aut per ratiocinationem. Inductio est oratio, quae rebus non dubiis captat assensionem eius, quicum instituta est; quibus assen- sionibus facit, ut illi dubia quaedam res propter si- militudinem earum rerum, quibus assensit, probetur; velut apud Socraticum Aeschinen demonstrat Socrates cum Xenophontis uxore et cum ipso Xenophonte Aspa- siam locutam: dic mihi, quaeso, Xenophontis uxor, si vicina tua melius habeat aurum, quam tu habes, utrum illudne an tuum malis? illud, inquit. quid, si vestem et ceterum ornatum muliebrem pretii maioris habeat, quam tu habes, tuumne an illius malis? respondit: illius vero. age sis, inquit, quid? si virum illa me- liorem habeat, quam tu habes, utrumne tuum virum malis an illius? hic mulier erubuit. 1.52. Aspasia autem ser- monem cum ipso Xenophonte instituit. quaeso, inquit, Xenophon, si vicinus tuus equum meliorem habeat, quam tuus est, tuumne equum malis an illius? illius, inquit. quid, si fundum meliorem habeat, quam tu ha- bes, utrum tandem fundum habere malis? illum, in- quit, meliorem scilicet. quid, si uxorem meliorem ha- beat, quam tu habes, utrum tuamne an illius malis? atque hic Xenophon quoque ipse tacuit. post Aspasia: quoniam uterque vestrum, inquit, id mihi solum non respondit, quod ego solum audire volueram, egomet dicam, quid uterque cogitet. nam et tu, mulier, optumum virum vis habere et tu, Xenophon, uxorem habere lectissimam maxime vis. quare, nisi hoc per- feceritis, ut neque vir melior neque femina lectior in terris sit, profecto semper id, quod optumum putabitis esse, multo maxime requiretis, ut et tu maritus sis quam optumae et haec quam optimo viro nupta sit . hic cum rebus non dubiis assensum est, factum est propter similitudinem, ut etiam illud, quod dubium videretur, si qui separatim quaereret, id pro certo propter rationem rogandi concederetur. 1.53. hoc modo ser- monis plurimum Socrates usus est, propterea quod nihil ipse afferre ad persuadendum volebat, sed ex eo, quod sibi ille dederat, quicum disputabat, aliquid conficere malebat, quod ille ex eo, quod iam con- cessisset, necessario adprobare deberet. Hoc in genere praecipiendum nobis videtur primum, ut illud, quod inducimus per similitudinem, eiusmodi sit, ut sit necesse concedere. nam ex quo postulabimus nobis illud, quod dubium sit, concedi, dubium esse id ipsum non oportebit. deinde illud, cuius confirmandi causa fiet inductio, videndum est, ut simile iis rebus sit, quas res quasi non dubias ante induxerimus, nam aliquid ante concessum nobis esse nihil proderit, si ei dissimile erit id, cuius causa illud concedi primum voluerimus; deinde ne intellegat, quo spectent illae primae inductiones et ad quem sint exitum perven- | |
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| 10. Cicero, In Verrem, 5.26-5.28 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •wilderness generation Found in books: Martin and Whitlark (2018) 142 |
11. Philo of Alexandria, On The Life of Moses, 2.280 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •wilderness generation Found in books: Martin and Whitlark (2018) 43 | 2.280. and while he was still boiling over and inflamed with anger by this lawful indignation he became inspired, and changed into a prophet, and uttered the following oracles. "Apostacy is an evil thing, but these faithless men shall be taught, not only by words but also by actions; they shall, by personal suffering, learn my truth and good faith, since they would not learn it by ordinary instruction; |
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12. Philo of Alexandria, On Flight And Finding, 138 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •wilderness generation Found in books: Martin and Whitlark (2018) 43 | 138. for in real truth it is God who showers down heavenly wisdom from above upon all the intellects which are properly disposed for the reception of it, and which are fond of contemplation. But those who have seen and tasted it, are exceedingly delighted with it, and understand indeed what they feel, but do not know what the cause is which has affected them; and on this account they inquire, "What is this which is sweeter than honey and whiter than snow?" And they will be taught by the interpreter of the divine will, that "This is the bread which the Lord has given them to Eat." |
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13. Philo of Alexandria, Who Is The Heir, 73 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •wilderness generation Found in books: Martin and Whitlark (2018) 43 | 73. But I, learning by experience, like an infant and untaught child, decided that it was better to depart from all these things, and to attribute the powers of each to God, who makes and consolidates the body, and who prepares the outward senses so as to feel appropriately, and who gives to speech the power of speaking at its desire; |
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14. Philo of Alexandria, On Dreams, 2.107 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •wilderness generation Found in books: Martin and Whitlark (2018) 43 | 2.107. and asserts his right to a share in those kindred and inherited blessings from which he appeared to be alienated, again desiring to recover that portion of virtue which properly belongs to him. For proceeding by small and gradual improvements, as if he were now established on the summit and perfection of his own life, he cries out, what indeed he knows to a certainty from what has happened to him, that he "belongs to God," and that he belongs no more to any object of external sense which can affect any creature; |
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15. Philo of Alexandria, On The Special Laws, 4.29 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •wilderness generation Found in books: Martin and Whitlark (2018) 43 | 4.29. If, then, any one scatters fire among a heap of brambles or thorns, and the fire kindles and burns a threshing floor full of wheat, or barley, or vetches, or sheaves of corn which have been gathered together, or any fertile plain full of pasture, then the man who scattered the fire shall pay the amount of the damage done, in order that by his suffering he may learn to take good care and to guard against the Beginnings{2}{this resembles Ovid, which may be translated--"Check the first rise: all remedy's too late / When long delay has made the mischief great."} of things, and may not awaken and stir up an invincible power which might otherwise have remained quiet.CONCERNING DEPOSITSVII. |
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16. Philo of Alexandria, On The Virtues, 195 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •wilderness generation Found in books: Martin and Whitlark (2018) 266 | 195. On which account, I imagine, that nobility herself, if God were to invest her with the form and organs of a man, would stand before those obstinate and unworthy descendants and speak thus: "Relationship is not measured by blood alone, where truth is the judge, but by a similarity of actions, and by a careful imitation of the conduct of your ancestors. But you have pursued an opposite line of conduct, thinking hateful such actions as are dear to me, and loving such deeds as are hateful to me; for in my eyes modesty, and truth, and moderation, and a due government of the passions, and simplicity, and innocence, are honourable, but in your opinion they are dishonourable; and to me all shameless behaviour is hateful, and all falsehood, and all immoderate indulgence of the passions, and all pride, and all wickedness. But you look upon these things as near and dear to you. |
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| 17. Anon., Rhetorica Ad Herennium, 1.4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •wilderness generation Found in books: Martin and Whitlark (2018) 101 |
18. New Testament, Matthew, 10.32 (1st cent. CE - 1st cent. CE) Tagged with subjects: •wilderness generation Found in books: Martin and Whitlark (2018) 231| 10.32. Πᾶς οὖν ὅστις ὁμολογήσει ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων, ὁμολογήσω κἀγὼ ἐν αὐτῷ ἔμπροσθεν τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς· | 10.32. Everyone therefore who confesses me before men, him I will also confess before my Father who is in heaven. |
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19. New Testament, Luke, 12.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •wilderness generation Found in books: Martin and Whitlark (2018) 231| 12.8. Λέγω δὲ ὑμῖν, πᾶς ὃς ἂν ὁμολογήσει ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων, καὶ ὁ υἱὸς τοῦ ἀνθρώπου ὁμολογήσει ἐν αὐτῷ ἔμπροσθεν τῶν ἀγγέλων τοῦ θεοῦ· | 12.8. "I tell you, everyone who confesses me before men, him will the Son of Man also confess before the angels of God; |
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20. New Testament, Romans, 11.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •wilderness generation Found in books: Martin and Whitlark (2018) 266| 11.17. Εἰ δέ τινες τῶν κλάδων ἐξεκλάσθησαν, σὺ δὲ ἀγριέλαιος ὢν ἐνεκεντρίσθης ἐν αὐτοῖς καὶ συνκοινωνὸς τῆς ῥίζης τῆς πιότητος τῆς ἐλαίας ἐγένου, μὴ κατακαυχῶ τῶν κλάδων· | 11.17. But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became partaker with them of the root and of the richness of the olive tree; |
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21. New Testament, Hebrews, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Martin and Whitlark (2018) 219, 234| 4.16. προσερχώμεθα οὖν μετὰ παρρησίας τῷ θρόνῳ τῆς χάριτος, ἵνα λάβωμεν ἔλεος καὶ χάριν εὕρωμεν εἰς εὔκαιρον βοήθειαν. | 4.16. Let us therefore draw near with boldness to the throne of grace, that we may receive mercy, and may find grace for help in time of need. |
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22. New Testament, Acts, 5.42 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •wilderness generation Found in books: Martin and Whitlark (2018) 61| 5.42. πᾶσάν τε ἡμέραν ἐν τῷ ἱερῷ καὶ κατʼ οἶκον οὐκ ἐπαύοντο διδάσκοντες καὶ εὐαγγελιζόμενοι τὸν χριστὸν Ἰησοῦν. | 5.42. Every day, in the temple and at home, they never stopped teaching and preaching Jesus, the Christ. |
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23. Quintilian, Institutes of Oratory, 4.1, 4.4.1, 5.11.3-5.11.5, 5.11.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •wilderness generation Found in books: Martin and Whitlark (2018) 58, 101, 118, 219 | 4.4.1. After the statement of facts some place the proposition which they regard as forming a division of a forensic speech. I have already expressed my opinion of this view. But it seems to me that the beginning of every proof is a proposition, such as often occurs in the demonstration of the main question and sometimes even in the enunciation of individual arguments, more especially of those which are called á¼ÏιÏειÏήμαÏα. But for the moment I shall speak of the first kind. It is not always necessary to employ it. 5.11.3. The method of argument chiefly used by Socrates was of this nature: when he had asked a number of questions to which his adversary could only agree, he finally inferred the conclusion of the problem under discussion from its resemblance to the points already conceded. This method is known as induction, and though it cannot be used in a set speech, it is usual in a speech to assume that which takes the form of a question in dialogue. 5.11.4. For instance take the following question: "What is the finest form of fruit? Is it not that which is best?" This will be admitted. "What of the horse? What is the finest? Is it not that which is the best?" Several more questions of the same kind follow. Last comes the question "What of man? Is not he the finest type who is best?" The answer can only be in the affirmative. 5.11.5. Such a procedure is most valuable in the examination of witnesses, but is differently employed in a set speech. For there the orator either answers his own questions or makes an assumption of that which in dialogue takes the form of a question. "What is the finest fruit? The best, I should imagine. What is the finest horse? The swiftest. So too the finest type of man is not he that is noblest of birth, but he that is most excellent in virtue." All arguments of this kind, therefore, must be from things like or unlike or contrary. Similes are, it is true, sometimes employed for the embellishment of the speech as well, but I will deal with them in their proper place; at present I am concerned with the use of similitude in proof. 5.11.9. But while examples may at times, as in the last instance, apply in their entirety, at times we shall argue from the greater to the less or from the less to the greater. "Cities have been overthrown by the violation of the marriage bond. What punishment then will meet the case of adultery?" "Flute-players have been recalled by the state to the city which they had left. How much more then is it just that leading citizens who have rendered good service to their country should be recalled from that exile to which they have been driven by envy." |
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24. New Testament, 1 Peter, 2.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •wilderness generation Found in books: Martin and Whitlark (2018) 266| 2.9. ὑμεῖς δὲ γένος ἐκλεκτόν, βασίλειον ἱεράτευμα, ἔθνος ἅγιον, λαὸς εἰς περιποίησιν, ὅπως τὰς ἀρετὰς ἐξαγγείλητε τοῦ ἐκ σκότους ὑμᾶς καλέσαντος εἰς τὸ θαυμαστὸν αὐτοῦ φῶς· | 2.9. But you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, that you may show forth the excellencies of him who called you out of darkness into his marvelous light: |
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25. Josephus Flavius, Against Apion, 2.210 (1st cent. CE - 1st cent. CE) Tagged with subjects: •wilderness generation Found in books: Martin and Whitlark (2018) 266 | 2.210. Accordingly our legislator admits all those that have a mind to observe our laws, so to do; and this after a friendly manner, as esteeming that a true union, which not only extends to our own stock, but to those that would live after the same manner with us; yet does he not allow those that come to us by accident only to be admitted into communion with us. /p |
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26. Dio Chrysostom, Orations, 4.26-4.31, 38.18 (1st cent. CE - missingth cent. CE) Tagged with subjects: •wilderness generation Found in books: Martin and Whitlark (2018) 43, 234 | 4.26. Then Alexander in alarm, lest after all he might be found ignorant of the science of kingship, said, "And who, think you, imparts this art, or where must one go to learn it?" 4.27. To which Diogenes replied, "Well, you know it if the words of Olympias are true and you are a son of Zeus, for it is he who first and chiefly possesses this knowledge and imparts it to whom he will; and all they to whom he imparts it are sons of Zeus and are so called. 4.28. Or do you think that it is the sophists who teach kingship? Nay, the most of them do not even know how to live, to say nothing of how to be king. 4.29. Do you not know," he continued, "that education is of two kinds, the one from heaven, as it were, the other human? Now the divine is great and strong and easy, while the human is small and weak and full of pitfalls and no little deception; and yet it must be added to the other if everything is to be right. 4.30. This human sort, however, is what most people call 'education' â meaning thereby something for children, I suppose â and they have the notion that he who knows the most literature, Persian or Greek or Syrian or Phoenician, and has read the most books is the wisest and best educated person; but again, when people find any knaves or cowards or avaricious men among these, then they say the fact is as insignificant as the individual. The other kind men sometimes call simply education, at other times, 'true manhood' and 'high-mindedness.' 4.31. And it was for that reason that men of old called those persons 'sons of Zeus' who received the good education and were manly of soul, having been educated after the pattern of the great Heracles. Whoever, then, being noble by nature, possesses that higher education, readily acquires this other also, having only to learn a few things in a few lessons, merely the greatest and most important things, and is already initiated and treasures them in his soul. 38.18. What is more, we take no notice of the signs sent by the gods, all those signs and omens by which they try to teach us to live on good terms with one another. Indeed they are said to be, as it were, heralds sent by the gods, and for that reason among ourselves also, while peace is proclaimed by heralds, wars for the most part take place unheralded. Furthermore, men go unarmed into an armed camp as envoys to sue for peace and it is not permitted to wrong any of them, the belief that all messengers in behalf of friendship are servants of the gods. Again, whenever, as armies come together for battle, there suddenly appears an omen from heaven or there occurs a quaking of the earth, immediately the men wheel about and withdraw from one another, believing the gods do not wish them to fight; |
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| 27. Theon Aelius, Exercises, 108 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •wilderness generation Found in books: Martin and Whitlark (2018) 58 |
| 28. Seneca The Younger, De Providentia (Dialogorum Liber I), 1.5, 2.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •wilderness generation Found in books: Martin and Whitlark (2018) 43 |
29. New Testament, 1 Corinthians, 10.1, 10.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Martin and Whitlark (2018) 266, 269| 10.1. Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι οἱ πατέρες ἡμῶν πάντες ὑπὸ τὴν νεφέλην ἦσαν καὶ πάντες διὰ τῆς θαλάσσης διῆλθον, 10.7. μηδὲ εἰδωλολάτραι γίνεσθε, καθώς τινες αὐτῶν· ὥσπερ γέγραπταιἘκάθισεν ὁ λαὸς φαγεῖν καὶ πεῖν, καὶ ἀνέστησαν παίζειν. | 10.1. Now I would not have you ignorant, brothers, that our fatherswere all under the cloud, and all passed through the sea; 10.7. Neither be idolaters, as someof them were. As it is written, "The people sat down to eat and drink,and rose up to play." |
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| 30. New Testament, 2 New Testament, 2.18, 3.8-3.9, 4.15, 5.7-5.10, 10.5-10.7, 11.17 Tagged with subjects: •nan Found in books: Smith and Stuckenbruck (2020) 31 |
| 33. Anon., Anonymous Seguerianus, 163 Tagged with subjects: •wilderness generation Found in books: Martin and Whitlark (2018) 101 |
