1. Septuagint, Tobit, 1, 2, 3, 4.1-14.1, 6.9, 14.2, 14.3, 14.4, 14.5, 14.6, 14.7, 14.8, 14.9, 14.10, 14.11, 14.12, 14.13, 14.14, 14.15 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 138 | 6.9. When they approached Ecbatana, |
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2. Septuagint, Susanna, 45 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •wisdom of solomon Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 570 |
3. Septuagint, Baruch, 4.1 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •logos, in wisdom of solomon Found in books: McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 80 |
4. Septuagint, 2 Esdras, 1, 10-11, 13-16, 2-9, 12 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 145 |
5. Septuagint, 1 Esdras, 1-2, 4-9, 3 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 145 | 3. Now King Darius gave a great banquet for all that were under him and all that were born in his house and all the nobles of Media and Persia, and all the satraps and generals and governors that were under him in the hundred and twenty-seven satrapies from India to Ethiopia., They ate and drank, and when they were satisfied they departed; and Darius the king went to his bedroom, and went to sleep, and then awoke.,Then the three young men of the bodyguard, who kept guard over the person of the king, said to one another,, "Let each of us state what one thing is strongest; and to him whose statement seems wisest, Darius the king will give rich gifts and great honors of victory., He shall be clothed in purple, and drink from gold cups, and sleep on a gold bed, and have a chariot with gold bridles, and a turban of fine linen, and a necklace about his neck;, and because of his wisdom he shall sit next to Darius and shall be called kinsman of Darius.",Then each wrote his own statement, and they sealed them and put them under the pillow of Darius the king,, and said, "When the king wakes, they will give him the writing; and to the one whose statement the king and the three nobles of Persia judge to be wisest the victory shall be given according to what is written.", The first wrote, "Wine is strongest.", The second wrote, "The king is strongest.", The third wrote, "Women are strongest, but truth is victor over all things.",When the king awoke, they took the writing and gave it to him, and he read it., Then he sent and summoned all the nobles of Persia and Media and the satraps and generals and governors and prefects,, and he took his seat in the council chamber, and the writing was read in their presence., And he said, "Call the young men, and they shall explain their statements." So they were summoned, and came in., And they said to them, "Explain to us what you have written." Then the first, who had spoken of the strength of wine, began and said:, "Gentlemen, how is wine the strongest? It leads astray the minds of all who drink it., It makes equal the mind of the king and the orphan, of the slave and the free, of the poor and the rich., It turns every thought to feasting and mirth, and forgets all sorrow and debt., It makes all hearts feel rich, forgets kings and satraps, and makes every one talk in millions., When men drink they forget to be friendly with friends and brothers, and before long they draw their swords., And when they recover from the wine, they do not remember what they have done., Gentlemen, is not wine the strongest, since it forces men to do these things?" When he had said this, he stopped speaking. |
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6. Hebrew Bible, Proverbs, 3.19-3.20, 5.22, 6.33, 8.22-8.31, 9.6, 9.13-9.18, 14.22, 16.6, 19.21, 20.24, 26.11, 28.3-28.4, 30.19, 31.10-31.31 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 35; McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 79; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 37; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 116, 140, 142, 144, 145 3.19. יְהוָה בְּחָכְמָה יָסַד־אָרֶץ כּוֹנֵן שָׁמַיִם בִּתְבוּנָה׃ 5.22. עַווֹנוֹתָיו יִלְכְּדֻנוֹ אֶת־הָרָשָׁע וּבְחַבְלֵי חַטָּאתוֹ יִתָּמֵךְ׃ 6.33. נֶגַע־וְקָלוֹן יִמְצָא וְחֶרְפָּתוֹ לֹא תִמָּחֶה׃ 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׃ 8.26. עַד־לֹא עָשָׂה אֶרֶץ וְחוּצוֹת וְרֹאשׁ עָפְרוֹת תֵּבֵל׃ 8.27. בַּהֲכִינוֹ שָׁמַיִם שָׁם אָנִי בְּחוּקוֹ חוּג עַל־פְּנֵי תְהוֹם׃ 8.28. בְּאַמְּצוֹ שְׁחָקִים מִמָּעַל בַּעֲזוֹז עִינוֹת תְּהוֹם׃ 8.29. בְּשׂוּמוֹ לַיָּם חֻקּוֹ וּמַיִם לֹא יַעַבְרוּ־פִיו בְּחוּקוֹ מוֹסְדֵי אָרֶץ׃ 8.31. מְשַׂחֶקֶת בְּתֵבֵל אַרְצוֹ וְשַׁעֲשֻׁעַי אֶת־בְּנֵי אָדָם׃ 9.6. עִזְבוּ פְתָאיִם וִחְיוּ וְאִשְׁרוּ בְּדֶרֶךְ בִּינָה׃ 9.13. אֵשֶׁת כְּסִילוּת הֹמִיָּה פְּתַיּוּת וּבַל־יָדְעָה מָּה׃ 9.14. וְיָשְׁבָה לְפֶתַח בֵּיתָהּ עַל־כִּסֵּא מְרֹמֵי קָרֶת׃ 9.15. לִקְרֹא לְעֹבְרֵי־דָרֶךְ הַמְיַשְּׁרִים אֹרְחוֹתָם׃ 9.16. מִי־פֶתִי יָסֻר הֵנָּה וַחֲסַר־לֵב וְאָמְרָה לּוֹ׃ 9.17. מַיִם־גְּנוּבִים יִמְתָּקוּ וְלֶחֶם סְתָרִים יִנְעָם׃ 9.18. וְלֹא־יָדַע כִּי־רְפָאִים שָׁם בְּעִמְקֵי שְׁאוֹל קְרֻאֶיהָ׃ 16.6. בְּחֶסֶד וֶאֱמֶת יְכֻפַּר עָוֺן וּבְיִרְאַת יְהוָה סוּר מֵרָע׃ 19.21. רַבּוֹת מַחֲשָׁבוֹת בְּלֶב־אִישׁ וַעֲצַת יְהוָה הִיא תָקוּם׃ 26.11. כְּכֶלֶב שָׁב עַל־קֵאוֹ כְּסִיל שׁוֹנֶה בְאִוַּלְתּוֹ׃ 28.4. עֹזְבֵי תוֹרָה יְהַלְלוּ רָשָׁע וְשֹׁמְרֵי תוֹרָה יִתְגָּרוּ בָם׃ 30.19. דֶּרֶךְ הַנֶּשֶׁר בַּשָּׁמַיִם דֶּרֶךְ נָחָשׁ עֲלֵי צוּר דֶּרֶךְ־אֳנִיָּה בְלֶב־יָם וְדֶרֶךְ גֶּבֶר בְּעַלְמָה׃ 31.11. בָּטַח בָּהּ לֵב בַּעְלָהּ וְשָׁלָל לֹא יֶחְסָר׃ 31.12. גְּמָלַתְהוּ טוֹב וְלֹא־רָע כֹּל יְמֵי חַיֶּיה׃ 31.13. דָּרְשָׁה צֶמֶר וּפִשְׁתִּים וַתַּעַשׂ בְּחֵפֶץ כַּפֶּיהָ׃ 31.14. הָיְתָה כָּאֳנִיּוֹת סוֹחֵר מִמֶּרְחָק תָּבִיא לַחְמָהּ׃ 31.15. וַתָּקָם בְּעוֹד לַיְלָה וַתִּתֵּן טֶרֶף לְבֵיתָהּ וְחֹק לְנַעֲרֹתֶיהָ׃ 31.16. זָמְמָה שָׂדֶה וַתִּקָּחֵהוּ מִפְּרִי כַפֶּיהָ נטע [נָטְעָה] כָּרֶם׃ 31.17. חָגְרָה בְעוֹז מָתְנֶיהָ וַתְּאַמֵּץ זְרֹעוֹתֶיהָ׃ 31.18. טָעֲמָה כִּי־טוֹב סַחְרָהּ לֹא־יִכְבֶּה בליל [בַלַּיְלָה] נֵרָהּ׃ 31.19. יָדֶיהָ שִׁלְּחָה בַכִּישׁוֹר וְכַפֶּיהָ תָּמְכוּ פָלֶךְ׃ 31.21. לֹא־תִירָא לְבֵיתָהּ מִשָּׁלֶג כִּי כָל־בֵּיתָהּ לָבֻשׁ שָׁנִים׃ 31.22. מַרְבַדִּים עָשְׂתָה־לָּהּ שֵׁשׁ וְאַרְגָּמָן לְבוּשָׁהּ׃ 31.23. נוֹדָע בַּשְּׁעָרִים בַּעְלָהּ בְּשִׁבְתּוֹ עִם־זִקְנֵי־אָרֶץ׃ 31.24. סָדִין עָשְׂתָה וַתִּמְכֹּר וַחֲגוֹר נָתְנָה לַכְּנַעֲנִי׃ 31.25. עֹז־וְהָדָר לְבוּשָׁהּ וַתִּשְׂחַק לְיוֹם אַחֲרוֹן׃ 31.26. פִּיהָ פָּתְחָה בְחָכְמָה וְתוֹרַת־חֶסֶד עַל־לְשׁוֹנָהּ׃ 31.27. צוֹפִיָּה הֲלִיכוֹת בֵּיתָהּ וְלֶחֶם עַצְלוּת לֹא תֹאכֵל׃ 31.28. קָמוּ בָנֶיהָ וַיְאַשְּׁרוּהָ בַּעְלָהּ וַיְהַלְלָהּ׃ 31.29. רַבּוֹת בָּנוֹת עָשׂוּ חָיִל וְאַתְּ עָלִית עַל־כֻּלָּנָה׃ 31.31. תְּנוּ־לָהּ מִפְּרִי יָדֶיהָ וִיהַלְלוּהָ בַשְּׁעָרִים מַעֲשֶׂיהָ׃ | 3.19. The LORD by wisdom founded the earth; By understanding He established the heavens. 3.20. By His knowledge the depths were broken up, And the skies drop down the dew. 5.22. His own iniquities shall ensnare the wicked, And he shall be holden with the cords of his sin. 6.33. Wounds and dishonour shall he get, And his reproach shall not be wiped away. . 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; 8.26. While as yet He had not made the earth, nor the fields, Nor the beginning of the dust of the world. 8.27. When He established the heavens, I was there; When He set a circle upon the face of the deep, 8.28. When He made firm the skies above, When the fountains of the deep showed their might, 8.29. When He gave to the sea His decree, That the waters should not transgress His commandment, When He appointed the foundations of the earth; 8.30. Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him, 8.31. Playing in His habitable earth, And my delights are with the sons of men. 9.6. Forsake all thoughtlessness, and live; and walk in the way of understanding. 9.13. The woman Folly is riotous; She is thoughtless, and knoweth nothing. 9.14. And she sitteth at the door of her house, On a seat in the high places of the city, 9.15. To call to them that pass by, Who go right on their ways: 9.16. ’Whoso is thoughtless, let him turn in hither’; And as for him that lacketh understanding, she saith to him: 9.17. ’Stolen waters are sweet, And bread eaten in secret is pleasant.’ 9.18. But he knoweth not that the shades are there; that her guests are in the depths of the nether-world. 16.6. By mercy and truth iniquity is expiated; And by the fear of the LORD men depart from evil. 19.21. There are many devices in a man’s heart; But the counsel of the LORD, that shall stand. 26.11. As a dog that returneth to his vomit, So is a fool that repeateth his folly. 28.4. They that forsake the law praise the wicked; But such as keep the law contend with them. 30.19. The way of an eagle in the air; The way of a serpent upon a rock; The way of a ship in the midst of the sea; And the way of a man with a young woman. 31.10. A woman of valour who can find? For her price is far above rubies. 31.11. The heart of her husband doth safely trust in her, and he hath no lack of gain. 31.12. She doeth him good and not evil all the days of her life. 31.13. She seeketh wool and flax, and worketh willingly with her hands. 31.14. She is like the merchant-ships; she bringeth her food from afar. 31.15. She riseth also while it is yet night, and giveth food to her household, and a portion to her maidens. 31.16. She considereth a field, and buyeth it; with the fruit of her hands she planteth a vineyard. 31.17. She girdeth her loins with strength, And maketh strong her arms. 31.18. She perceiveth that her merchandise is good; Her lamp goeth not out by night. 31.19. She layeth her hands to the distaff, And her hands hold the spindle. 31.20. She stretcheth out her hand to the poor; Yea, she reacheth forth her hands to the needy. 31.21. She is not afraid of the snow for her household; For all her household are clothed with scarlet. 31.22. She maketh for herself coverlets; Her clothing is fine linen and purple. 31.23. Her husband is known in the gates, When he sitteth among the elders of the land. 31.24. She maketh linen garments and selleth them; And delivereth girdles unto the merchant. 31.25. Strength and dignity are her clothing; And she laugheth at the time to come. 31.26. She openeth her mouth with wisdom; And the law of kindness is on her tongue. 31.27. She looketh well to the ways of her household, And eateth not the bread of idleness. 31.28. Her children rise up, and call her blessed; Her husband also, and he praiseth her: 31.29. ’Many daughters have done valiantly, But thou excellest them all.’ 31.30. Grace is deceitful, and beauty is vain; But a woman that feareth the LORD, she shall be praised. 31.31. Give her of the fruit of her hands; And let her works praise her in the gates. |
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7. Hebrew Bible, Genesis, 1.1, 1.27, 2.7, 6.4-6.11, 17.12-17.13, 23.15, 44.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •wisdom of solomon •wisdom of solomon, book of •wisdom of solomon, and platonism •wisdom of solomon, and stoicism •wisdom of solomon, probably read by paul •wisdom of solomon, greek, originally composed in •wisdom of solomon, literary style of Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 35; Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 25, 216; Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 138, 142, 268; Goodman, Judaism in the Roman World: Collected Essays (2006) 95; Legaspi, Wisdom in Classical and Biblical Tradition (2018) 183; Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 151 1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת 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׃ 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׃ 6.5. וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃ 6.6. וַיִּנָּחֶם יְהוָה כִּי־עָשָׂה אֶת־הָאָדָם בָּאָרֶץ וַיִּתְעַצֵּב אֶל־לִבּוֹ׃ 6.7. וַיֹּאמֶר יְהוָה אֶמְחֶה אֶת־הָאָדָם אֲשֶׁר־בָּרָאתִי מֵעַל פְּנֵי הָאֲדָמָה מֵאָדָם עַד־בְּהֵמָה עַד־רֶמֶשׂ וְעַד־עוֹף הַשָּׁמָיִם כִּי נִחַמְתִּי כִּי עֲשִׂיתִם׃ 6.8. וְנֹחַ מָצָא חֵן בְּעֵינֵי יְהוָה׃ 6.9. אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָאֱלֹהִים הִתְהַלֶּךְ־נֹחַ׃ 6.11. וַתִּשָּׁחֵת הָאָרֶץ לִפְנֵי הָאֱלֹהִים וַתִּמָּלֵא הָאָרֶץ חָמָס׃ 17.12. וּבֶן־שְׁמֹנַת יָמִים יִמּוֹל לָכֶם כָּל־זָכָר לְדֹרֹתֵיכֶם יְלִיד בָּיִת וּמִקְנַת־כֶּסֶף מִכֹּל בֶּן־נֵכָר אֲשֶׁר לֹא מִזַּרְעֲךָ הוּא׃ 17.13. הִמּוֹל יִמּוֹל יְלִיד בֵּיתְךָ וּמִקְנַת כַּסְפֶּךָ וְהָיְתָה בְרִיתִי בִּבְשַׂרְכֶם לִבְרִית עוֹלָם׃ 23.15. אֲדֹנִי שְׁמָעֵנִי אֶרֶץ אַרְבַּע מֵאֹת שֶׁקֶל־כֶּסֶף בֵּינִי וּבֵינְךָ מַה־הִוא וְאֶת־מֵתְךָ קְבֹר׃ | 1.1. In the beginning God created the heaven and 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. 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. 6.5. And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. 6.6. And it repented the LORD that He had made man on the earth, and it grieved Him at His heart. 6.7. And the LORD said: ‘I will blot out man whom I have created from the face of the earth; both man, and beast, and creeping thing, and fowl of the air; for it repenteth Me that I have made them.’ 6.8. But Noah found grace in the eyes of the LORD. 6.9. These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with God. 6.10. And Noah begot three sons, Shem, Ham, and Japheth. 6.11. And the earth was corrupt before God, and the earth was filled with violence. 17.12. And he that is eight days old shall be circumcised among you, every male throughout your generations, he that is born in the house, or bought with money of any foreigner, that is not of thy seed. 17.13. He that is born in thy house, and he that is bought with thy money, must needs be circumcised; and My covet shall be in your flesh for an everlasting covet. 23.15. ’My lord, hearken unto me: a piece of land worth four hundred shekels of silver, what is that betwixt me and thee? bury therefore thy dead.’ |
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8. Hebrew Bible, Job, 2.12-2.18, 9.22, 10.15-10.17, 20.26, 25.4, 31.39, 41.5, 41.12, 42.7, 42.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •solomon, wisdom of, book of •wisdom of solomon •wisdom of solomon, greek, originally composed in •wisdom of solomon, literary style of Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 35; Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 138, 142; Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 92 2.12. וַיִּשְׂאוּ אֶת־עֵינֵיהֶם מֵרָחוֹק וְלֹא הִכִּירֻהוּ וַיִּשְׂאוּ קוֹלָם וַיִּבְכּוּ וַיִּקְרְעוּ אִישׁ מְעִלוֹ וַיִּזְרְקוּ עָפָר עַל־רָאשֵׁיהֶם הַשָּׁמָיְמָה׃ 2.13. וַיֵּשְׁבוּ אִתּוֹ לָאָרֶץ שִׁבְעַת יָמִים וְשִׁבְעַת לֵילוֹת וְאֵין־דֹּבֵר אֵלָיו דָּבָר כִּי רָאוּ כִּי־גָדַל הַכְּאֵב מְאֹד׃ 9.22. אַחַת הִיא עַל־כֵּן אָמַרְתִּי תָּם וְרָשָׁע הוּא מְכַלֶּה׃ 10.15. אִם־רָשַׁעְתִּי אַלְלַי לִי וְצָדַקְתִּי לֹא־אֶשָּׂא רֹאשִׁי שְׂבַע קָלוֹן וּרְאֵה עָנְיִי׃ 10.16. וְיִגְאֶה כַּשַּׁחַל תְּצוּדֵנִי וְתָשֹׁב תִּתְפַּלָּא־בִי׃ 10.17. תְּחַדֵּשׁ עֵדֶיךָ נֶגְדִּי וְתֶרֶב כַּעַשְׂךָ עִמָּדִי חֲלִיפוֹת וְצָבָא עִמִּי׃ 25.4. וּמַה־יִּצְדַּק אֱנוֹשׁ עִם־אֵל וּמַה־יִּזְכֶּה יְלוּד אִשָּׁה׃ 31.39. אִם־כֹּחָהּ אָכַלְתִּי בְלִי־כָסֶף וְנֶפֶשׁ בְּעָלֶיהָ הִפָּחְתִּי׃ 41.5. מִי־גִלָּה פְּנֵי לְבוּשׁוֹ בְּכֶפֶל רִסְנוֹ מִי יָבוֹא׃ 41.12. מִנְּחִירָיו יֵצֵא עָשָׁן כְּדוּד נָפוּחַ וְאַגְמֹן׃ 42.7. וַיְהִי אַחַר דִּבֶּר יְהוָה אֶת־הַדְּבָרִים הָאֵלֶּה אֶל־אִיּוֹב וַיֹּאמֶר יְהוָה אֶל־אֱלִיפַז הַתֵּימָנִי חָרָה אַפִּי בְךָ וּבִשְׁנֵי רֵעֶיךָ כִּי לֹא דִבַּרְתֶּם אֵלַי נְכוֹנָה כְּעַבְדִּי אִיּוֹב׃ 42.14. וַיִּקְרָא שֵׁם־הָאַחַת יְמִימָה וְשֵׁם הַשֵּׁנִית קְצִיעָה וְשֵׁם הַשְּׁלִישִׁית קֶרֶן הַפּוּךְ׃ | 2.12. And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept; and they rent every one his mantle, and threw dust upon their heads toward heaven. 2.13. So they sat down with him upon the ground seven days and seven nights, and none spoke a word unto him; for they saw that his grief was very great. 9.22. It is all one—therefore I say: He destroyeth the innocent and the wicked. 10.15. If I be wicked, woe unto me; And if I be righteous, yet shall I not lift up my head— Being filled with ignominy And looking upon mine affliction. 10.16. And if it exalt itself, Thou huntest me as a lion; And again Thou showest Thyself marvellous upon me. 10.17. Thou renewest Thy witnesses against me, And increasest Thine indignation upon me; Host succeeding host against me. 25.4. How then can man be just with God? Or how can he be clean that is born of a woman? 31.39. If I have eaten the fruits thereof without money, Or have caused the tillers thereof to be disappointed— 41.5. Who can uncover the face of his garment? Who shall come within his double bridle? 41.12. Out of his nostrils goeth smoke, as out of a seething pot and burning rushes. 42.7. And it was so, that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite: ‘My wrath is kindled against thee, and against thy two friends; for ye have not spoken of Me the thing that is right, as My servant Job hath. 42.14. And he called the name of the first, Jemimah; and the name of the second, Keziah; and the name of the third, Keren-happuch. |
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9. Hebrew Bible, Joel, 3.1-3.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •wisdom of solomon Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 209 3.1. וְהָיָה אַחֲרֵי־כֵן אֶשְׁפּוֹךְ אֶת־רוּחִי עַל־כָּל־בָּשָׂר וְנִבְּאוּ בְּנֵיכֶם וּבְנוֹתֵיכֶם זִקְנֵיכֶם חֲלֹמוֹת יַחֲלֹמוּן בַּחוּרֵיכֶם חֶזְיֹנוֹת יִרְאוּ׃ 3.2. וְגַם עַל־הָעֲבָדִים וְעַל־הַשְּׁפָחוֹת בַּיָּמִים הָהֵמָּה אֶשְׁפּוֹךְ אֶת־רוּחִי׃ 3.3. וְנָתַתִּי מוֹפְתִים בַּשָּׁמַיִם וּבָאָרֶץ דָּם וָאֵשׁ וְתִימֲרוֹת עָשָׁן׃ 3.4. הַשֶּׁמֶשׁ יֵהָפֵךְ לְחֹשֶׁךְ וְהַיָּרֵחַ לְדָם לִפְנֵי בּוֹא יוֹם יְהוָה הַגָּדוֹל וְהַנּוֹרָא׃" 3.5. וְהָיָה כֹּל אֲשֶׁר־יִקְרָא בְּשֵׁם יְהוָה יִמָּלֵט כִּי בְּהַר־צִיּוֹן וּבִירוּשָׁלִַם תִּהְיֶה פְלֵיטָה כַּאֲשֶׁר אָמַר יְהוָה וּבַשְּׂרִידִים אֲשֶׁר יְהוָה קֹרֵא׃ | 3.1. And it shall come to pass afterward, That I will pour out My spirit upon all flesh; And your sons and your daughters shall prophesy, Your old men shall dream dreams, Your young men shall see visions; 3.2. And also upon the servants and upon the handmaids In those days will I pour out My spirit. 3.3. And I will shew wonders in the heavens and in the earth, Blood, and fire, and pillars of smoke. 3.4. The sun shall be turned into darkness, And the moon into blood, Before the great and terrible day of the LORD come." 3.5. And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered; For in mount Zion and in Jerusalem there shall be those that escape, As the LORD hath said, And among the remt those whom the LORD shall call. |
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10. Hebrew Bible, Leviticus, 19-20, 18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 310 | 18. Thou shalt not lie with mankind, as with womankind; it is abomination.,Therefore shall ye keep My charge, that ye do not any of these abominable customs, which were done before you, and that ye defile not yourselves therein: I am the LORD your God.,Thou shalt not uncover the nakedness of thy fathers brother, thou shalt not approach to his wife: she is thine aunt.,Thou shalt not uncover the nakedness of thy mother’s sister; for she is thy mother’s near kinswoman.,for all these abominations have the men of the land done, that were before you, and the land is defiled—,And the LORD spoke unto Moses, saying:,Thou shalt not uncover the nakedness of thy daughter-in-law: she is thy son’wife; thou shalt not uncover her nakedness.,And thou shalt not take a woman to her sister, to be a rival to her, to uncover her nakedness, beside the other in her lifetime.,Defile not ye yourselves in any of these things; for in all these the nations are defiled, which I cast out from before you.,And thou shalt not lie carnally with thy neighbour’s wife, to defile thyself with her.,Mine ordices shall ye do, and My statutes shall ye keep, to walk therein: I am the LORD your God.,And the land was defiled, therefore I did visit the iniquity thereof upon it, and the land vomited out her inhabitants.,And thou shalt not give any of thy seed to set them apart to Molech, neither shalt thou profane the name of thy God: I am the LORD.,And thou shalt not approach unto a woman to uncover her nakedness, as long as she is impure by her uncleanness.,Speak unto the children of Israel, and say unto them: I am the LORD your God.,Ye shall therefore keep My statutes, and Mine ordices, which if a man do, he shall live by them: I am the LORD.,The nakedness of thy father’s wife’s daughter, begotten of thy father, she is thy sister, thou shalt not uncover her nakedness.,None of you shall approach to any that is near of kin to him, to uncover their nakedness. I am the LORD.,Thou shalt not uncover the nakedness of a woman and her daughter; thou shalt not take her son’s daughter, or her daughter’s daughter, to uncover her nakedness: they are near kinswomen; it is lewdness.,The nakedness of thy father’s wife shalt thou not uncover: it is thy father’s nakedness.,After the doings of the land of Egypt, wherein ye dwelt, shall ye not do; and after the doings of the land of Canaan, whither I bring you, shall ye not do; neither shall ye walk in their statutes.,that the land vomit not you out also, when ye defile it, as it vomited out the nation that was before you.,The nakedness of thy father, and the nakedness of thy mother, shalt thou not uncover: she is thy mother; thou shalt not uncover her nakedness.,The nakedness of thy sister, the daughter of thy father, or the daughter of thy mother, whether born at home, or born abroad, even their nakedness thou shalt not uncover. .,Thou shalt not uncover the nakedness of thy brother’s wife: it is thy brother’s nakedness.,Ye therefore shall keep My statutes and Mine ordices, and shall not do any of these abominations; neither the home-born, nor the stranger that sojourneth among you—,And thou shalt not lie with any beast to defile thyself therewith; neither shall any woman stand before a beast, to lie down thereto; it is perversion.,The nakedness of thy son’s daughter, or of thy daughter’s daughter, even their nakedness thou shalt not uncover; for theirs is thine own nakedness.,For whosoever shall do any of these abominations, even the souls that do them shall be cut off from among their people.,Thou shalt not uncover the nakedness of thy father’s sister: she is thy father’s near kinswoman. |
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11. Hebrew Bible, Nahum, 2.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •wisdom of solomon Found in books: Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 138 |
12. Hebrew Bible, Micah, 6.1-6.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •wisdom of solomon, book of Found in books: Legaspi, Wisdom in Classical and Biblical Tradition (2018) 222 6.2. שִׁמְעוּ הָרִים אֶת־רִיב יְהוָה וְהָאֵתָנִים מֹסְדֵי אָרֶץ כִּי רִיב לַיהוָה עִם־עַמּוֹ וְעִם־יִשְׂרָאֵל יִתְוַכָּח׃ | 6.2. Hear, O ye mountains, the LORD’S controversy, And ye enduring rocks, the foundations of the earth; For the LORD hath a controversy with His people, And He will plead with Israel. |
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13. Hebrew Bible, Exodus, 6.6, 7.1, 12.36 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 310; Legaspi, Wisdom in Classical and Biblical Tradition (2018) 197; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 171 6.6. לָכֵן אֱמֹר לִבְנֵי־יִשְׂרָאֵל אֲנִי יְהוָה וְהוֹצֵאתִי אֶתְכֶם מִתַּחַת סִבְלֹת מִצְרַיִם וְהִצַּלְתִּי אֶתְכֶם מֵעֲבֹדָתָם וְגָאַלְתִּי אֶתְכֶם בִּזְרוֹעַ נְטוּיָה וּבִשְׁפָטִים גְּדֹלִים׃ 7.1. וַיָּבֹא מֹשֶׁה וְאַהֲרֹן אֶל־פַּרְעֹה וַיַּעַשׂוּ כֵן כַּאֲשֶׁר צִוָּה יְהוָה וַיַּשְׁלֵךְ אַהֲרֹן אֶת־מַטֵּהוּ לִפְנֵי פַרְעֹה וְלִפְנֵי עֲבָדָיו וַיְהִי לְתַנִּין׃ 7.1. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה רְאֵה נְתַתִּיךָ אֱלֹהִים לְפַרְעֹה וְאַהֲרֹן אָחִיךָ יִהְיֶה נְבִיאֶךָ׃ 12.36. וַיהוָה נָתַן אֶת־חֵן הָעָם בְּעֵינֵי מִצְרַיִם וַיַּשְׁאִלוּם וַיְנַצְּלוּ אֶת־מִצְרָיִם׃ | 6.6. Wherefore say unto the children of Israel: I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage, and I will redeem you with an outstretched arm, and with great judgments; 7.1. And the LORD said unto Moses: ‘See, I have set thee in God’s stead to Pharaoh; and Aaron thy brother shall be thy prophet. 12.36. And the LORD gave the people favour in the sight of the Egyptians, so that they let them have what they asked. And they despoiled the Egyptians. |
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14. Hebrew Bible, Numbers, 11.16-11.17, 11.24-11.30 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •wisdom of solomon •wisdom of solomon, book of Found in books: Legaspi, Wisdom in Classical and Biblical Tradition (2018) 170; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 570 11.16. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֶסְפָה־לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל אֲשֶׁר יָדַעְתָּ כִּי־הֵם זִקְנֵי הָעָם וְשֹׁטְרָיו וְלָקַחְתָּ אֹתָם אֶל־אֹהֶל מוֹעֵד וְהִתְיַצְּבוּ שָׁם עִמָּךְ׃ 11.17. וְיָרַדְתִּי וְדִבַּרְתִּי עִמְּךָ שָׁם וְאָצַלְתִּי מִן־הָרוּחַ אֲשֶׁר עָלֶיךָ וְשַׂמְתִּי עֲלֵיהֶם וְנָשְׂאוּ אִתְּךָ בְּמַשָּׂא הָעָם וְלֹא־תִשָּׂא אַתָּה לְבַדֶּךָ׃ 11.24. וַיֵּצֵא מֹשֶׁה וַיְדַבֵּר אֶל־הָעָם אֵת דִּבְרֵי יְהוָה וַיֶּאֱסֹף שִׁבְעִים אִישׁ מִזִּקְנֵי הָעָם וַיַּעֲמֵד אֹתָם סְבִיבֹת הָאֹהֶל׃ 11.25. וַיֵּרֶד יְהוָה בֶּעָנָן וַיְדַבֵּר אֵלָיו וַיָּאצֶל מִן־הָרוּחַ אֲשֶׁר עָלָיו וַיִּתֵּן עַל־שִׁבְעִים אִישׁ הַזְּקֵנִים וַיְהִי כְּנוֹחַ עֲלֵיהֶם הָרוּחַ וַיִּתְנַבְּאוּ וְלֹא יָסָפוּ׃ 11.26. וַיִּשָּׁאֲרוּ שְׁנֵי־אֲנָשִׁים בַּמַּחֲנֶה שֵׁם הָאֶחָד אֶלְדָּד וְשֵׁם הַשֵּׁנִי מֵידָד וַתָּנַח עֲלֵיהֶם הָרוּחַ וְהֵמָּה בַּכְּתֻבִים וְלֹא יָצְאוּ הָאֹהֱלָה וַיִּתְנַבְּאוּ בַּמַּחֲנֶה׃ 11.27. וַיָּרָץ הַנַּעַר וַיַּגֵּד לְמֹשֶׁה וַיֹּאמַר אֶלְדָּד וּמֵידָד מִתְנַבְּאִים בַּמַּחֲנֶה׃ 11.28. וַיַּעַן יְהוֹשֻׁעַ בִּן־נוּן מְשָׁרֵת מֹשֶׁה מִבְּחֻרָיו וַיֹּאמַר אֲדֹנִי מֹשֶׁה כְּלָאֵם׃ 11.29. וַיֹּאמֶר לוֹ מֹשֶׁה הַמְקַנֵּא אַתָּה לִי וּמִי יִתֵּן כָּל־עַם יְהוָה נְבִיאִים כִּי־יִתֵּן יְהוָה אֶת־רוּחוֹ עֲלֵיהֶם׃ | 11.16. And the LORD said unto Moses: ‘Gather unto Me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tent of meeting, that they may stand there with thee. 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. 11.24. And Moses went out, and told the people the words of the LORD; and he gathered seventy men of the elders of the people, and set them round about the Tent. 11.25. And the LORD came down in the cloud, and spoke unto him, and took of the spirit that was upon him, and put it upon the seventy elders; and it came to pass, that, when the spirit rested upon them, they prophesied, but they did so no more. 11.26. But there remained two men in the camp, the name of the one was Eldad, and the name of the other Medad; and the spirit rested upon them; and they were of them that were recorded, but had not gone out unto the Tent; and they prophesied in the camp. 11.27. And there ran a young man, and told Moses, and said: ‘Eldad and Medad are prophesying in the camp.’ 11.28. And Joshua the son of Nun, the minister of Moses from his youth up, answered and said: ‘My lord Moses, shut them in.’ 11.29. And Moses said unto him: ‘Art thou jealous for my sake? would that all the LORD’S people were prophets, that the LORD would put His spirit upon them! ’ 11.30. And Moses withdrew into the camp, he and the elders of Israel. |
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15. Hebrew Bible, Psalms, 51.11, 82.8, 94.2, 105.7, 105.20, 105.21, 112.5, 115, 135, lxx (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Legaspi, Wisdom in Classical and Biblical Tradition (2018) 218; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 570; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 140 51.11. הַסְתֵּר פָּנֶיךָ מֵחֲטָאָי וְכָל־עֲוֺנֹתַי מְחֵה׃ 82.8. קוּמָה אֱלֹהִים שָׁפְטָה הָאָרֶץ כִּי־אַתָּה תִנְחַל בְּכָל־הַגּוֹיִם׃ 94.2. הַיְחָבְרְךָ כִּסֵּא הַוּוֹת יֹצֵר עָמָל עֲלֵי־חֹק׃ 94.2. הִנָּשֵׂא שֹׁפֵט הָאָרֶץ הָשֵׁב גְּמוּל עַל־גֵּאִים׃ 105.7. הוּא יְהוָה אֱלֹהֵינוּ בְּכָל־הָאָרֶץ מִשְׁפָּטָיו׃ | 51.11. Hide Thy face from my sins, and blot out all mine iniquities. 82.8. Arise, O God, judge the earth; for Thou shalt possess all the nations. 94.2. Lift up Thyself, Thou Judge of the earth; Render to the proud their recompense. 105.7. He is the LORD our God; His judgments are in all the earth. 105.20. The king sent and loosed him; Even the ruler of the peoples, and set him free. |
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16. Hebrew Bible, Malachi, 1.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •wisdom of solomon Found in books: Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 138 1.13. וַאֲמַרְתֶּם הִנֵּה מַתְּלָאָה וְהִפַּחְתֶּם אוֹתוֹ אָמַר יְהוָה צְבָאוֹת וַהֲבֵאתֶם גָּזוּל וְאֶת־הַפִּסֵּחַ וְאֶת־הַחוֹלֶה וַהֲבֵאתֶם אֶת־הַמִּנְחָה הַאֶרְצֶה אוֹתָהּ מִיֶּדְכֶם אָמַר יְהוָה׃ | 1.13. Ye say also: ‘Behold, what a weariness is it!’ And ye have snuffed at it, Saith the LORD of hosts; And ye have brought that which was taken by violence, And the lame, and the sick; Thus ye bring the offering; Should I accept this of your hand? Saith the LORD. |
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17. Hebrew Bible, Esther, 13.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •wisdom of solomon, greek, originally composed in •wisdom of solomon, literary style of Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 35 |
18. Hebrew Bible, Deuteronomy, 4.6, 4.19, 4.26, 4.36, 9.10-9.29, 11.10-11.17, 30.20, 32.15-32.18, 32.39 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 310; Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 21; Legaspi, Wisdom in Classical and Biblical Tradition (2018) 222; McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 80; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 142 4.6. וּשְׁמַרְתֶּם וַעֲשִׂיתֶם כִּי הִוא חָכְמַתְכֶם וּבִינַתְכֶם לְעֵינֵי הָעַמִּים אֲשֶׁר יִשְׁמְעוּן אֵת כָּל־הַחֻקִּים הָאֵלֶּה וְאָמְרוּ רַק עַם־חָכָם וְנָבוֹן הַגּוֹי הַגָּדוֹל הַזֶּה׃ 4.19. וּפֶן־תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת־הַשֶּׁמֶשׁ וְאֶת־הַיָּרֵחַ וְאֶת־הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לָהֶם וַעֲבַדְתָּם אֲשֶׁר חָלַק יְהוָה אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים תַּחַת כָּל־הַשָּׁמָיִם׃ 4.26. הַעִידֹתִי בָכֶם הַיּוֹם אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ כִּי־אָבֹד תֹּאבֵדוּן מַהֵר מֵעַל הָאָרֶץ אֲשֶׁר אַתֶּם עֹבְרִים אֶת־הַיַּרְדֵּן שָׁמָּה לְרִשְׁתָּהּ לֹא־תַאֲרִיכֻן יָמִים עָלֶיהָ כִּי הִשָּׁמֵד תִּשָּׁמֵדוּן׃ 4.36. מִן־הַשָּׁמַיִם הִשְׁמִיעֲךָ אֶת־קֹלוֹ לְיַסְּרֶךָּ וְעַל־הָאָרֶץ הֶרְאֲךָ אֶת־אִשּׁוֹ הַגְּדוֹלָה וּדְבָרָיו שָׁמַעְתָּ מִתּוֹךְ הָאֵשׁ׃ 9.11. וַיְהִי מִקֵּץ אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה נָתַן יְהוָה אֵלַי אֶת־שְׁנֵי לֻחֹת הָאֲבָנִים לֻחוֹת הַבְּרִית׃ 9.12. וַיֹּאמֶר יְהוָה אֵלַי קוּם רֵד מַהֵר מִזֶּה כִּי שִׁחֵת עַמְּךָ אֲשֶׁר הוֹצֵאתָ מִמִּצְרָיִם סָרוּ מַהֵר מִן־הַדֶּרֶךְ אֲשֶׁר צִוִּיתִם עָשׂוּ לָהֶם מַסֵּכָה׃ 9.13. וַיֹּאמֶר יְהוָה אֵלַי לֵאמֹר רָאִיתִי אֶת־הָעָם הַזֶּה וְהִנֵּה עַם־קְשֵׁה־עֹרֶף הוּא׃ 9.14. הֶרֶף מִמֶּנִּי וְאַשְׁמִידֵם וְאֶמְחֶה אֶת־שְׁמָם מִתַּחַת הַשָּׁמָיִם וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי־עָצוּם וָרָב מִמֶּנּוּ׃ 9.15. וָאֵפֶן וָאֵרֵד מִן־הָהָר וְהָהָר בֹּעֵר בָּאֵשׁ וּשְׁנֵי לֻחֹת הַבְּרִית עַל שְׁתֵּי יָדָי׃ 9.16. וָאֵרֶא וְהִנֵּה חֲטָאתֶם לַיהוָה אֱלֹהֵיכֶם עֲשִׂיתֶם לָכֶם עֵגֶל מַסֵּכָה סַרְתֶּם מַהֵר מִן־הַדֶּרֶךְ אֲשֶׁר־צִוָּה יְהוָה אֶתְכֶם׃ 9.17. וָאֶתְפֹּשׂ בִּשְׁנֵי הַלֻּחֹת וָאַשְׁלִכֵם מֵעַל שְׁתֵּי יָדָי וָאֲשַׁבְּרֵם לְעֵינֵיכֶם׃ 9.18. וָאֶתְנַפַּל לִפְנֵי יְהוָה כָּרִאשֹׁנָה אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה לֶחֶם לֹא אָכַלְתִּי וּמַיִם לֹא שָׁתִיתִי עַל כָּל־חַטַּאתְכֶם אֲשֶׁר חֲטָאתֶם לַעֲשׂוֹת הָרַע בְּעֵינֵי יְהוָה לְהַכְעִיסוֹ׃ 9.19. כִּי יָגֹרְתִּי מִפְּנֵי הָאַף וְהַחֵמָה אֲשֶׁר קָצַף יְהוָה עֲלֵיכֶם לְהַשְׁמִיד אֶתְכֶם וַיִּשְׁמַע יְהוָה אֵלַי גַּם בַּפַּעַם הַהִוא׃ 9.21. וְאֶת־חַטַּאתְכֶם אֲשֶׁר־עֲשִׂיתֶם אֶת־הָעֵגֶל לָקַחְתִּי וָאֶשְׂרֹף אֹתוֹ בָּאֵשׁ וָאֶכֹּת אֹתוֹ טָחוֹן הֵיטֵב עַד אֲשֶׁר־דַּק לְעָפָר וָאַשְׁלִךְ אֶת־עֲפָרוֹ אֶל־הַנַּחַל הַיֹּרֵד מִן־הָהָר׃ 9.22. וּבְתַבְעֵרָה וּבְמַסָּה וּבְקִבְרֹת הַתַּאֲוָה מַקְצִפִים הֱיִיתֶם אֶת־יְהוָה׃ 9.23. וּבִשְׁלֹחַ יְהוָה אֶתְכֶם מִקָּדֵשׁ בַּרְנֵעַ לֵאמֹר עֲלוּ וּרְשׁוּ אֶת־הָאָרֶץ אֲשֶׁר נָתַתִּי לָכֶם וַתַּמְרוּ אֶת־פִּי יְהוָה אֱלֹהֵיכֶם וְלֹא הֶאֱמַנְתֶּם לוֹ וְלֹא שְׁמַעְתֶּם בְּקֹלוֹ׃ 9.24. מַמְרִים הֱיִיתֶם עִם־יְהוָה מִיּוֹם דַּעְתִּי אֶתְכֶם׃ 9.25. וָאֶתְנַפַּל לִפְנֵי יְהוָה אֵת אַרְבָּעִים הַיּוֹם וְאֶת־אַרְבָּעִים הַלַּיְלָה אֲשֶׁר הִתְנַפָּלְתִּי כִּי־אָמַר יְהוָה לְהַשְׁמִיד אֶתְכֶם׃ 9.26. וָאֶתְפַּלֵּל אֶל־יְהוָה וָאֹמַר אֲדֹנָי יְהוִה אַל־תַּשְׁחֵת עַמְּךָ וְנַחֲלָתְךָ אֲשֶׁר פָּדִיתָ בְּגָדְלֶךָ אֲשֶׁר־הוֹצֵאתָ מִמִּצְרַיִם בְּיָד חֲזָקָה׃ 9.27. זְכֹר לַעֲבָדֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב אַל־תֵּפֶן אֶל־קְשִׁי הָעָם הַזֶּה וְאֶל־רִשְׁעוֹ וְאֶל־חַטָּאתוֹ׃ 9.28. פֶּן־יֹאמְרוּ הָאָרֶץ אֲשֶׁר הוֹצֵאתָנוּ מִשָּׁם מִבְּלִי יְכֹלֶת יְהוָה לַהֲבִיאָם אֶל־הָאָרֶץ אֲשֶׁר־דִּבֶּר לָהֶם וּמִשִּׂנְאָתוֹ אוֹתָם הוֹצִיאָם לַהֲמִתָם בַּמִּדְבָּר׃ 9.29. וְהֵם עַמְּךָ וְנַחֲלָתֶךָ אֲשֶׁר הוֹצֵאתָ בְּכֹחֲךָ הַגָּדֹל וּבִזְרֹעֲךָ הַנְּטוּיָה׃ 11.11. וְהָאָרֶץ אֲשֶׁר אַתֶּם עֹבְרִים שָׁמָּה לְרִשְׁתָּהּ אֶרֶץ הָרִים וּבְקָעֹת לִמְטַר הַשָּׁמַיִם תִּשְׁתֶּה־מָּיִם׃ 11.12. אֶרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ דֹּרֵשׁ אֹתָהּ תָּמִיד עֵינֵי יְהוָה אֱלֹהֶיךָ בָּהּ מֵרֵשִׁית הַשָּׁנָה וְעַד אַחֲרִית שָׁנָה׃ 11.13. וְהָיָה אִם־שָׁמֹעַ תִּשְׁמְעוּ אֶל־מִצְוֺתַי אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם לְאַהֲבָה אֶת־יְהוָה אֱלֹהֵיכֶם וּלְעָבְדוֹ בְּכָל־לְבַבְכֶם וּבְכָל־נַפְשְׁכֶם׃ 11.14. וְנָתַתִּי מְטַר־אַרְצְכֶם בְּעִתּוֹ יוֹרֶה וּמַלְקוֹשׁ וְאָסַפְתָּ דְגָנֶךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ׃ 11.15. וְנָתַתִּי עֵשֶׂב בְּשָׂדְךָ לִבְהֶמְתֶּךָ וְאָכַלְתָּ וְשָׂבָעְתָּ׃ 11.16. הִשָּׁמְרוּ לָכֶם פֶּן יִפְתֶּה לְבַבְכֶם וְסַרְתֶּם וַעֲבַדְתֶּם אֱלֹהִים אֲחֵרִים וְהִשְׁתַּחֲוִיתֶם לָהֶם׃ 11.17. וְחָרָה אַף־יְהוָה בָּכֶם וְעָצַר אֶת־הַשָּׁמַיִם וְלֹא־יִהְיֶה מָטָר וְהָאֲדָמָה לֹא תִתֵּן אֶת־יְבוּלָהּ וַאֲבַדְתֶּם מְהֵרָה מֵעַל הָאָרֶץ הַטֹּבָה אֲשֶׁר יְהוָה נֹתֵן לָכֶם׃ 32.15. וַיִּשְׁמַן יְשֻׁרוּן וַיִּבְעָט שָׁמַנְתָּ עָבִיתָ כָּשִׂיתָ וַיִּטֹּשׁ אֱלוֹהַ עָשָׂהוּ וַיְנַבֵּל צוּר יְשֻׁעָתוֹ׃ 32.16. יַקְנִאֻהוּ בְּזָרִים בְּתוֹעֵבֹת יַכְעִיסֻהוּ׃ 32.17. יִזְבְּחוּ לַשֵּׁדִים לֹא אֱלֹהַ אֱלֹהִים לֹא יְדָעוּם חֲדָשִׁים מִקָּרֹב בָּאוּ לֹא שְׂעָרוּם אֲבֹתֵיכֶם׃ 32.18. צוּר יְלָדְךָ תֶּשִׁי וַתִּשְׁכַּח אֵל מְחֹלְלֶךָ׃ 32.39. רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא וְאֵין אֱלֹהִים עִמָּדִי אֲנִי אָמִית וַאֲחַיֶּה מָחַצְתִּי וַאֲנִי אֶרְפָּא וְאֵין מִיָּדִי מַצִּיל׃ | 4.6. Observe therefore and do them; for this is your wisdom and your understanding in the sight of the peoples, that, when they hear all these statutes, shall say: ‘Surely this great nation is a wise and understanding people.’ 4.19. and lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them, and serve them, which the LORD thy God hath allotted unto all the peoples under the whole heaven. 4.26. I call heaven and earth to witness against you this day, that ye shall soon utterly perish from off the land whereunto ye go over the Jordan to possess it; ye shall not prolong your days upon it, but shall utterly be destroyed. 4.36. Out of heaven He made thee to hear His voice, that He might instruct thee; and upon earth He made thee to see His great fire; and thou didst hear His words out of the midst of the fire. 9.10. And the LORD delivered unto me the two tables of stone written with the finger of God; and on them was written according to all the words, which the LORD spoke with you in the mount out of the midst of the fire in the day of the assembly. 9.11. And it came to pass at the end of forty days and forty nights, that the LORD gave me the two tables of stone, even the tables of the covet. 9.12. And the LORD said unto me: ‘Arise, get thee down quickly from hence; for thy people that thou hast brought forth out of Egypt have dealt corruptly; they are quickly turned aside out of the way which I commanded them; they have made them a molten image.’ 9.13. Furthermore the LORD spoke unto me, saying: ‘I have seen this people, and, behold, it is a stiffnecked people; 9.14. let Me alone, that I may destroy them, and blot out their name from under heaven; and I will make of thee a nation mightier and greater than they.’ 9.15. So I turned and came down from the mount, and the mount burned with fire; and the two tables of the covet were in my two hands. 9.16. And I looked, and, behold, ye had sinned against the LORD your God; ye had made you a molten calf; ye had turned aside quickly out of the way which the LORD had commanded you. 9.17. And I took hold of the two tables, and cast them out of my two hands, and broke them before your eyes. 9.18. And I fell down before the LORD, as at the first, forty days and forty nights; I did neither eat bread nor drink water; because of all your sin which ye sinned, in doing that which was evil in the sight of the LORD, to provoke Him. 9.19. For I was in dread of the anger and hot displeasure, wherewith the LORD was wroth against you to destroy you. But the LORD hearkened unto me that time also. 9.20. Moreover the LORD was very angry with Aaron to have destroyed him; and I prayed for Aaron also the same time. 9.21. And I took your sin, the calf which ye had made, and burnt it with fire, and beat it in pieces, grinding it very small, until it was as fine as dust; and I cast the dust thereof into the brook that descended out of the mount.— 9.22. And at Taberah, and at Massah, and at Kibroth-hattaavah, ye made the LORD wroth. 9.23. And when the LORD sent you from Kadesh-barnea, saying: ‘Go up and possess the land which I have given you’; then ye rebelled against the commandment of the LORD your God, and ye believed Him not, nor hearkened to His voice. 9.24. Ye have been rebellious against the LORD from the day that I knew you.— 9.25. So I fell down before the LORD the forty days and forty nights that I fell down; because the LORD had said He would destroy you. 9.26. And I prayed unto the LORD, and said: ‘O Lord GOD, destroy not Thy people and Thine inheritance, that Thou hast redeemed through Thy greatness, that Thou hast brought forth out of Egypt with a mighty hand. 9.27. Remember Thy servants, Abraham, Isaac, and Jacob; look not unto the stubbornness of this people, nor to their wickedness, nor to their sin; 9.28. lest the land whence Thou broughtest us out say: Because the LORD was not able to bring them into the land which He promised unto them, and because He hated them, He hath brought them out to slay them in the wilderness. 9.29. Yet they are Thy people and Thine inheritance, that Thou didst bring out by Thy great power and by Thy outstretched arm.’ 11.10. For the land, whither thou goest in to possess it, is not as the land of Egypt, from whence ye came out, where thou didst sow thy seed, and didst water it with thy foot, as a garden of herbs; 11.11. but the land, whither ye go over to possess it, is a land of hills and valleys, and drinketh water as the rain of heaven cometh down; 11.12. a land which the LORD thy God careth for; the eyes of the LORD thy God are always upon it, from the beginning of the year even unto the end of the year. . 11.13. And it shall come to pass, if ye shall hearken diligently unto My commandments which I command you this day, to love the LORD your God, and to serve Him with all your heart and with all your soul, 11.14. that I will give the rain of your land in its season, the former rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil. 11.15. And I will give grass in thy fields for thy cattle, and thou shalt eat and be satisfied. 11.16. Take heed to yourselves, lest your heart be deceived, and ye turn aside, and serve other gods, and worship them; 11.17. and the anger of the LORD be kindled against you, and He shut up the heaven, so that there shall be no rain, and the ground shall not yield her fruit; and ye perish quickly from off the good land which the LORD giveth you. 30.20. to love the LORD thy God, to hearken to His voice, and to cleave unto Him; for that is thy life, and the length of thy days; that thou mayest dwell in the land which the LORD swore unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them. 32.15. But Jeshurun waxed fat, and kicked— Thou didst wax fat, thou didst grow thick, thou didst become gross— And he forsook God who made him, And contemned the Rock of his salvation. 32.16. They roused Him to jealousy with strange gods, With abominations did they provoke Him. 32.17. They sacrificed unto demons, no-gods, Gods that they knew not, New gods that came up of late, Which your fathers dreaded not. 32.18. of the Rock that begot thee thou wast unmindful, And didst forget God that bore thee. . 32.39. See now that I, even I, am He, And there is no god with Me; I kill, and I make alive; I have wounded, and I heal; And there is none that can deliver out of My hand. |
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19. Hebrew Bible, Isaiah, 2.4, 10.3, 22.37, 29.1, 43.2, 44.1-44.5, 53.7, 53.12, 54.1, 54.16, 63.10-63.11 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 181; Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 127, 128, 130; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 566; Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 209; Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 138; Legaspi, Wisdom in Classical and Biblical Tradition (2018) 218; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 570; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 142 2.4. וְשָׁפַט בֵּין הַגּוֹיִם וְהוֹכִיחַ לְעַמִּים רַבִּים וְכִתְּתוּ חַרְבוֹתָם לְאִתִּים וַחֲנִיתוֹתֵיהֶם לְמַזְמֵרוֹת לֹא־יִשָּׂא גוֹי אֶל־גּוֹי חֶרֶב וְלֹא־יִלְמְדוּ עוֹד מִלְחָמָה׃ 10.3. וּמַה־תַּעֲשׂוּ לְיוֹם פְּקֻדָּה וּלְשׁוֹאָה מִמֶּרְחָק תָּבוֹא עַל־מִי תָּנוּסוּ לְעֶזְרָה וְאָנָה תַעַזְבוּ כְּבוֹדְכֶם׃ 10.3. צַהֲלִי קוֹלֵךְ בַּת־גַּלִּים הַקְשִׁיבִי לַיְשָׁה עֲנִיָּה עֲנָתוֹת׃ 29.1. הוֹי אֲרִיאֵל אֲרִיאֵל קִרְיַת חָנָה דָוִד סְפוּ שָׁנָה עַל־שָׁנָה חַגִּים יִנְקֹפוּ׃ 29.1. כִּי־נָסַךְ עֲלֵיכֶם יְהוָה רוּחַ תַּרְדֵּמָה וַיְעַצֵּם אֶת־עֵינֵיכֶם אֶת־הַנְּבִיאִים וְאֶת־רָאשֵׁיכֶם הַחֹזִים כִּסָּה׃ 43.2. כִּי־תַעֲבֹר בַּמַּיִם אִתְּךָ־אָנִי וּבַנְּהָרוֹת לֹא יִשְׁטְפוּךָ כִּי־תֵלֵךְ בְּמוֹ־אֵשׁ לֹא תִכָּוֶה וְלֶהָבָה לֹא תִבְעַר־בָּךְ׃ 43.2. תְּכַבְּדֵנִי חַיַּת הַשָּׂדֶה תַּנִּים וּבְנוֹת יַעֲנָה כִּי־נָתַתִּי בַמִּדְבָּר מַיִם נְהָרוֹת בִּישִׁימֹן לְהַשְׁקוֹת עַמִּי בְחִירִי׃ 44.1. מִי־יָצַר אֵל וּפֶסֶל נָסָךְ לְבִלְתִּי הוֹעִיל׃ 44.1. וְעַתָּה שְׁמַע יַעֲקֹב עַבְדִּי וְיִשְׂרָאֵל בָּחַרְתִּי בוֹ׃ 44.2. כֹּה־אָמַר יְהוָה עֹשֶׂךָ וְיֹצֶרְךָ מִבֶּטֶן יַעְזְרֶךָּ אַל־תִּירָא עַבְדִּי יַעֲקֹב וִישֻׁרוּן בָּחַרְתִּי בוֹ׃ 44.2. רֹעֶה אֵפֶר לֵב הוּתַל הִטָּהוּ וְלֹא־יַצִּיל אֶת־נַפְשׁוֹ וְלֹא יֹאמַר הֲלוֹא שֶׁקֶר בִּימִינִי׃ 44.3. כִּי אֶצָּק־מַיִם עַל־צָמֵא וְנֹזְלִים עַל־יַבָּשָׁה אֶצֹּק רוּחִי עַל־זַרְעֶךָ וּבִרְכָתִי עַל־צֶאֱצָאֶיךָ׃ 44.4. וְצָמְחוּ בְּבֵין חָצִיר כַּעֲרָבִים עַל־יִבְלֵי־מָיִם׃ 44.5. זֶה יֹאמַר לַיהוָה אָנִי וְזֶה יִקְרָא בְשֵׁם־יַעֲקֹב וְזֶה יִכְתֹּב יָדוֹ לַיהוָה וּבְשֵׁם יִשְׂרָאֵל יְכַנֶּה׃ 53.7. נִגַּשׂ וְהוּא נַעֲנֶה וְלֹא יִפְתַּח־פִּיו כַּשֶּׂה לַטֶּבַח יוּבָל וּכְרָחֵל לִפְנֵי גֹזְזֶיהָ נֶאֱלָמָה וְלֹא יִפְתַּח פִּיו׃ 53.12. לָכֵן אֲחַלֶּק־לוֹ בָרַבִּים וְאֶת־עֲצוּמִים יְחַלֵּק שָׁלָל תַּחַת אֲשֶׁר הֶעֱרָה לַמָּוֶת נַפְשׁוֹ וְאֶת־פֹּשְׁעִים נִמְנָה וְהוּא חֵטְא־רַבִּים נָשָׂא וְלַפֹּשְׁעִים יַפְגִּיעַ׃ 54.1. רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃ 54.1. כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃ 54.16. הן [הִנֵּה] אָנֹכִי בָּרָאתִי חָרָשׁ נֹפֵחַ בְּאֵשׁ פֶּחָם וּמוֹצִיא כְלִי לְמַעֲשֵׂהוּ וְאָנֹכִי בָּרָאתִי מַשְׁחִית לְחַבֵּל׃ 63.11. וַיִּזְכֹּר יְמֵי־עוֹלָם מֹשֶׁה עַמּוֹ אַיֵּה הַמַּעֲלֵם מִיָּם אֵת רֹעֵי צֹאנוֹ אַיֵּה הַשָּׂם בְּקִרְבּוֹ אֶת־רוּחַ קָדְשׁוֹ׃ | 2.4. And He shall judge between the nations, And shall decide for many peoples; And they shall beat their swords into plowshares, And their spears into pruninghooks; Nation shall not lift up sword against nation, Neither shall they learn war any more. 10.3. And what will ye do in the day of visitation, And in the ruin which shall come from far? To whom will ye flee for help? And where will ye leave your glory? 29.1. Ah, Ariel, Ariel, the city where David encamped! Add ye year to year, Let the feasts come round! 43.2. When thou passest through the waters, I will be with thee, And through the rivers, they shall not overflow thee; When thou walkest through the fire, thou shalt not be burned, Neither shall the flame kindle upon thee. 44.1. Yet now hear, O Jacob My servant, And Israel, whom I have chosen; 44.2. Thus saith the LORD that made thee, And formed thee from the womb, who will help thee: Fear not, O Jacob My servant, And thou, Jeshurun, whom I have chosen. 44.3. For I will pour water upon the thirsty land, And streams upon the dry ground; I will pour My spirit upon thy seed, And My blessing upon thine offspring; 44.4. And they shall spring up among the grass, As willows by the watercourses. 44.5. One shall say: ‘I am the LORD’S’; And another shall call himself by the name of Jacob; And another shall subscribe with his hand unto the LORD, And surname himself by the name of Israel. 53.7. He was oppressed, though he humbled himself And opened not his mouth; As a lamb that is led to the slaughter, And as a sheep that before her shearers is dumb; Yea, he opened not his mouth. 53.12. Therefore will I divide him a portion among the great, And he shall divide the spoil with the mighty; Because he bared his soul unto death, And was numbered with the transgressors; Yet he bore the sin of many, And made intercession for the transgressors. 54.1. Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD. 54.16. Behold, I have created the smith That bloweth the fire of coals, And bringeth forth a weapon for his work; And I have created the waster to destroy. 63.10. But they rebelled, and grieved His holy spirit; therefore He was turned to be their enemy, Himself fought against them. 63.11. Then His people remembered the days of old, the days of Moses: ‘Where is He that brought them up out of the sea With the shepherds of His flock? Where is He that put His holy spirit In the midst of them? |
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20. Hebrew Bible, Judges, 3.10, 8.22-8.28, 11.29, 13.25, 14.6, 14.19, 15.14, 17.21 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 138; Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 21; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 570 8.23. וַיֹּאמֶר אֲלֵהֶם גִּדְעוֹן לֹא־אֶמְשֹׁל אֲנִי בָּכֶם וְלֹא־יִמְשֹׁל בְּנִי בָּכֶם יְהוָה יִמְשֹׁל בָּכֶם׃ 8.27. וַיַּעַשׂ אוֹתוֹ גִדְעוֹן לְאֵפוֹד וַיַּצֵּג אוֹתוֹ בְעִירוֹ בְּעָפְרָה וַיִּזְנוּ כָל־יִשְׂרָאֵל אַחֲרָיו שָׁם וַיְהִי לְגִדְעוֹן וּלְבֵיתוֹ לְמוֹקֵשׁ׃ 8.28. וַיִּכָּנַע מִדְיָן לִפְנֵי בְּנֵי יִשְׂרָאֵל וְלֹא יָסְפוּ לָשֵׂאת רֹאשָׁם וַתִּשְׁקֹט הָאָרֶץ אַרְבָּעִים שָׁנָה בִּימֵי גִדְעוֹן׃ 11.29. וַתְּהִי עַל־יִפְתָּח רוּחַ יְהוָה וַיַּעֲבֹר אֶת־הַגִּלְעָד וְאֶת־מְנַשֶּׁה וַיַּעֲבֹר אֶת־מִצְפֵּה גִלְעָד וּמִמִּצְפֵּה גִלְעָד עָבַר בְּנֵי עַמּוֹן׃ 13.25. וַתָּחֶל רוּחַ יְהוָה לְפַעֲמוֹ בְּמַחֲנֵה־דָן בֵּין צָרְעָה וּבֵין אֶשְׁתָּאֹל׃ 14.6. וַתִּצְלַח עָלָיו רוּחַ יְהוָה וַיְשַׁסְּעֵהוּ כְּשַׁסַּע הַגְּדִי וּמְאוּמָה אֵין בְּיָדוֹ וְלֹא הִגִּיד לְאָבִיו וּלְאִמּוֹ אֵת אֲשֶׁר עָשָׂה׃ 14.19. וַתִּצְלַח עָלָיו רוּחַ יְהוָה וַיֵּרֶד אַשְׁקְלוֹן וַיַּךְ מֵהֶם שְׁלֹשִׁים אִישׁ וַיִּקַּח אֶת־חֲלִיצוֹתָם וַיִּתֵּן הַחֲלִיפוֹת לְמַגִּידֵי הַחִידָה וַיִּחַר אַפּוֹ וַיַּעַל בֵּית אָבִיהוּ׃ 15.14. הוּא־בָא עַד־לֶחִי וּפְלִשִׁתִּים הֵרִיעוּ לִקְרָאתוֹ וַתִּצְלַח עָלָיו רוּחַ יְהוָה וַתִּהְיֶינָה הָעֲבֹתִים אֲשֶׁר עַל־זְרוֹעוֹתָיו כַּפִּשְׁתִּים אֲשֶׁר בָּעֲרוּ בָאֵשׁ וַיִּמַּסּוּ אֱסוּרָיו מֵעַל יָדָיו׃ | 3.10. And the spirit of the Lord came upon him, and he judged Yisra᾽el, and went out to war: and the Lord delivered Kushan-rish῾atayim, king of Aram, into his hand; and his hand prevailed against Kushan-rish῾atayim. 8.23. And Gid῾on said to them, I will not rule over you, neither shall my son rule over you: the Lord shall rule over you. 8.27. And Gid῾on made an efod of this, and put it in his city, even in ῾ofra: and all Yisra᾽el went astray there after it: which thing became a snare to Gid῾on, and to his house. 8.28. Thus was Midyan subdued before the children of Yisra᾽el, so that they lifted up their heads no more. And the country was in quietness for forty years in the days of Gid῾on. 11.29. Then the spirit of the Lord came upon Yiftaĥ and he passed over Gil῾ad, and Menashshe, and passed over Miżpe of Gil῾ad, and from Miżpe of Gil῾ad he passed over to the children of ῾Ammon. 13.25. And the spirit of the Lord began to move him in Maĥane-dan between Żor῾a and Eshta᾽ol. 14.6. And the spirit of the Lord came mightily upon him, and he tore him as he would have torn a kid, and he had nothing in his hand: but he told not his father or his mother what he had done. 14.19. And the spirit of the Lord came upon him, and he went down to Ashqelon, and slew thirty men of them, and took their clothing, and gave the changes of garments to them who had expounded the riddle. And his anger burned, and he went up to his father’s house. 15.14. And when he came to Leĥi, the Pelishtim shouted against him: and the spirit of the Lord came mightily upon him: and the cords that were upon his arms became as flax that was burnt with fire, and his bands melted from off his hands. |
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21. Hebrew Bible, Joshua, 24.27 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •wisdom of solomon, book of Found in books: Legaspi, Wisdom in Classical and Biblical Tradition (2018) 222 24.27. וַיֹּאמֶר יְהוֹשֻׁעַ אֶל־כָּל־הָעָם הִנֵּה הָאֶבֶן הַזֹּאת תִּהְיֶה־בָּנוּ לְעֵדָה כִּי־הִיא שָׁמְעָה אֵת כָּל־אִמְרֵי יְהוָה אֲשֶׁר דִּבֶּר עִמָּנוּ וְהָיְתָה בָכֶם לְעֵדָה פֶּן־תְּכַחֲשׁוּן בֵּאלֹהֵיכֶם׃ | 24.27. And Joshua said unto all the people: ‘Behold, this stone shall be a witness against us; for it hath heard all the words of the LORD which He spoke unto us; it shall be therefore a witness against you, lest ye deny your God.’ |
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22. Hebrew Bible, 1 Kings, 3.9, 4.22-4.28, 4.33, 12.4, 12.25-12.30, 17.1, 18.12, 22.24 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 21; Legaspi, Wisdom in Classical and Biblical Tradition (2018) 185, 197, 222; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 570 3.9. וְנָתַתָּ לְעַבְדְּךָ לֵב שֹׁמֵעַ לִשְׁפֹּט אֶת־עַמְּךָ לְהָבִין בֵּין־טוֹב לְרָע כִּי מִי יוּכַל לִשְׁפֹּט אֶת־עַמְּךָ הַכָּבֵד הַזֶּה׃ 12.4. אָבִיךָ הִקְשָׁה אֶת־עֻלֵּנוּ וְאַתָּה עַתָּה הָקֵל מֵעֲבֹדַת אָבִיךָ הַקָּשָׁה וּמֵעֻלּוֹ הַכָּבֵד אֲשֶׁר־נָתַן עָלֵינוּ וְנַעַבְדֶךָּ׃ 12.25. וַיִּבֶן יָרָבְעָם אֶת־שְׁכֶם בְּהַר אֶפְרַיִם וַיֵּשֶׁב בָּהּ וַיֵּצֵא מִשָּׁם וַיִּבֶן אֶת־פְּנוּאֵל׃ 12.26. וַיֹּאמֶר יָרָבְעָם בְּלִבּוֹ עַתָּה תָּשׁוּב הַמַּמְלָכָה לְבֵית דָּוִד׃ 12.27. אִם־יַעֲלֶה הָעָם הַזֶּה לַעֲשׂוֹת זְבָחִים בְּבֵית־יְהוָה בִּירוּשָׁלִַם וְשָׁב לֵב הָעָם הַזֶּה אֶל־אֲדֹנֵיהֶם אֶל־רְחַבְעָם מֶלֶךְ יְהוּדָה וַהֲרָגֻנִי וְשָׁבוּ אֶל־רְחַבְעָם מֶלֶךְ־יְהוּדָה׃ 12.28. וַיִּוָּעַץ הַמֶּלֶךְ וַיַּעַשׂ שְׁנֵי עֶגְלֵי זָהָב וַיֹּאמֶר אֲלֵהֶם רַב־לָכֶם מֵעֲלוֹת יְרוּשָׁלִַם הִנֵּה אֱלֹהֶיךָ יִשְׂרָאֵל אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם׃ 12.29. וַיָּשֶׂם אֶת־הָאֶחָד בְּבֵית־אֵל וְאֶת־הָאֶחָד נָתַן בְּדָן׃ 17.1. וַיֹּאמֶר אֵלִיָּהוּ הַתִּשְׁבִּי מִתֹּשָׁבֵי גִלְעָד אֶל־אַחְאָב חַי־יְהוָה אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר עָמַדְתִּי לְפָנָיו אִם־יִהְיֶה הַשָּׁנִים הָאֵלֶּה טַל וּמָטָר כִּי אִם־לְפִי דְבָרִי׃ 17.1. וַיָּקָם וַיֵּלֶךְ צָרְפַתָה וַיָּבֹא אֶל־פֶּתַח הָעִיר וְהִנֵּה־שָׁם אִשָּׁה אַלְמָנָה מְקֹשֶׁשֶׁת עֵצִים וַיִּקְרָא אֵלֶיהָ וַיֹּאמַר קְחִי־נָא לִי מְעַט־מַיִם בַּכְּלִי וְאֶשְׁתֶּה׃ 18.12. וְהָיָה אֲנִי אֵלֵךְ מֵאִתָּךְ וְרוּחַ יְהוָה יִשָּׂאֲךָ עַל אֲשֶׁר לֹא־אֵדָע וּבָאתִי לְהַגִּיד לְאַחְאָב וְלֹא יִמְצָאֲךָ וַהֲרָגָנִי וְעַבְדְּךָ יָרֵא אֶת־יְהוָה מִנְּעֻרָי׃ 22.24. וַיִּגַּשׁ צִדְקִיָּהוּ בֶן־כְּנַעֲנָה וַיַּכֶּה אֶת־מִיכָיְהוּ עַל־הַלֶּחִי וַיֹּאמֶר אֵי־זֶה עָבַר רוּחַ־יְהוָה מֵאִתִּי לְדַבֵּר אוֹתָךְ׃ | 3.9. Give Thy servant therefore an understanding heart to judge Thy people, that I may discern between good and evil; for who is able to judge this Thy great people?’ 12.4. ’Thy father made our yoke grievous; now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee.’ 12.25. Then Jeroboam built Shechem in the hill-country of Ephraim, and dwelt therein; and he went out from thence, and built Penuel. 12.26. And Jeroboam said in his heart: ‘Now will the kingdom return to the house of David. 12.27. If this people go up to offer sacrifices in the house of the LORD at Jerusalem, then will the heart of this people turn back unto their lord, even unto Rehoboam king of Judah; and they will kill me, and return to Rehoboam king of Judah.’ 12.28. Whereupon the king took counsel, and made two calves of gold; and he said unto them: ‘Ye have gone up long enough to Jerusalem; behold thy gods, O Israel, which brought thee up out of the land of Egypt.’ 12.29. And he set the one in Beth-el, and the other put he in Dan. 12.30. And this thing became a sin; for the people went to worship before the one, even unto Dan. 17.1. And Elijah the Tishbite, who was of the settlers of Gilead, said unto Ahab: ‘As the LORD, the God of Israel, liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word.’ 18.12. And it will come to pass, as soon as I am gone from thee, that the spirit of the LORD will carry thee whither I know not; and so when I come and tell Ahab, and he cannot find thee, he will slay me; but I thy servant fear the LORD from my youth. 22.24. Then Zedekiah the son of Chenaanah came near, and smote Micaiah on the check, and said: ‘Which way went the spirit of the LORD from me to speak unto thee?’ |
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23. Hebrew Bible, Jeremiah, 1.13, 10.2, 15.9, 25.31 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •wisdom of solomon •wisdom of solomon, book of Found in books: Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 138; Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 25; Legaspi, Wisdom in Classical and Biblical Tradition (2018) 218 1.13. וַיְהִי דְבַר־יְהוָה אֵלַי שֵׁנִית לֵאמֹר מָה אַתָּה רֹאֶה וָאֹמַר סִיר נָפוּחַ אֲנִי רֹאֶה וּפָנָיו מִפְּנֵי צָפוֹנָה׃ 10.2. כֹּה אָמַר יְהוָה אֶל־דֶּרֶךְ הַגּוֹיִם אַל־תִּלְמָדוּ וּמֵאֹתוֹת הַשָּׁמַיִם אַל־תֵּחָתּוּ כִּי־יֵחַתּוּ הַגּוֹיִם מֵהֵמָּה׃ 10.2. אָהֳלִי שֻׁדָּד וְכָל־מֵיתָרַי נִתָּקוּ בָּנַי יְצָאֻנִי וְאֵינָם אֵין־נֹטֶה עוֹד אָהֳלִי וּמֵקִים יְרִיעוֹתָי׃ 15.9. אֻמְלְלָה יֹלֶדֶת הַשִּׁבְעָה נָפְחָה נַפְשָׁהּ באה [בָּא] שִׁמְשָׁהּ בְּעֹד יוֹמָם בּוֹשָׁה וְחָפֵרָה וּשְׁאֵרִיתָם לַחֶרֶב אֶתֵּן לִפְנֵי אֹיְבֵיהֶם נְאֻם־יְהוָה׃ 25.31. בָּא שָׁאוֹן עַד־קְצֵה הָאָרֶץ כִּי רִיב לַיהוָה בַּגּוֹיִם נִשְׁפָּט הוּא לְכָל־בָּשָׂר הָרְשָׁעִים נְתָנָם לַחֶרֶב נְאֻם־יְהוָה׃ | 1.13. And the word of the LORD came unto me the second time, saying: ‘What seest thou?’ And I said: ‘I see a seething pot; and the face thereof is from the north.’ 10.2. thus saith the LORD: Learn not the way of the nations, And be not dismayed at the signs of heaven; For the nations are dismayed at them. 15.9. She that hath borne seven languisheth; Her spirit droopeth; Her sun is gone down while it was yet day, She is ashamed and confounded; And the residue of them will I deliver to the sword before their enemies, Saith the LORD.’ 25.31. A noise is come even to the end of the earth; For the LORD hath a controversy with the nations, He doth plead with all flesh; As for the wicked, He hath given them to the sword, Saith the LORD. |
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24. Hebrew Bible, Habakkuk, 1.12-1.13 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 180 1.12. הֲלוֹא אַתָּה מִקֶּדֶם יְהוָה אֱלֹהַי קְדֹשִׁי לֹא נָמוּת יְהוָה לְמִשְׁפָּט שַׂמְתּוֹ וְצוּר לְהוֹכִיחַ יְסַדְתּוֹ׃ 1.13. טְהוֹר עֵינַיִם מֵרְאוֹת רָע וְהַבִּיט אֶל־עָמָל לֹא תוּכָל לָמָּה תַבִּיט בּוֹגְדִים תַּחֲרִישׁ בְּבַלַּע רָשָׁע צַדִּיק מִמֶּנּוּ׃ | 1.12. Art not Thou from everlasting, O LORD my God, my Holy One? We shall not die. O LORD, Thou hast ordained them for judgment, And Thou, O Rock, hast established them for correction. . 1.13. Thou that art of eyes too pure to behold evil, And that canst not look on mischief, Wherefore lookest Thou, when they deal treacherously, And holdest Thy peace, when the wicked swalloweth up The man that is more righteous than he; |
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25. Hebrew Bible, 1 Samuel, 10.6, 10.10, 11.6, 12.17-12.18, 16.13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •wisdom of solomon •wisdom of solomon, book of Found in books: Legaspi, Wisdom in Classical and Biblical Tradition (2018) 222; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 570 10.6. וְצָלְחָה עָלֶיךָ רוּחַ יְהוָה וְהִתְנַבִּיתָ עִמָּם וְנֶהְפַּכְתָּ לְאִישׁ אַחֵר׃ 11.6. וַתִּצְלַח רוּחַ־אֱלֹהִים עַל־שָׁאוּל בשמעו [כְּשָׁמְעוֹ] אֶת־הַדְּבָרִים הָאֵלֶּה וַיִּחַר אַפּוֹ מְאֹד׃ 12.17. הֲלוֹא קְצִיר־חִטִּים הַיּוֹם אֶקְרָא אֶל־יְהוָה וְיִתֵּן קֹלוֹת וּמָטָר וּדְעוּ וּרְאוּ כִּי־רָעַתְכֶם רַבָּה אֲשֶׁר עֲשִׂיתֶם בְּעֵינֵי יְהוָה לִשְׁאוֹל לָכֶם מֶלֶךְ׃ 12.18. וַיִּקְרָא שְׁמוּאֵל אֶל־יְהוָה וַיִּתֵּן יְהוָה קֹלֹת וּמָטָר בַּיּוֹם הַהוּא וַיִּירָא כָל־הָעָם מְאֹד אֶת־יְהוָה וְאֶת־שְׁמוּאֵל׃ 16.13. וַיִּקַּח שְׁמוּאֵל אֶת־קֶרֶן הַשֶּׁמֶן וַיִּמְשַׁח אֹתוֹ בְּקֶרֶב אֶחָיו וַתִּצְלַח רוּחַ־יְהוָה אֶל־דָּוִד מֵהַיּוֹם הַהוּא וָמָעְלָה וַיָּקָם שְׁמוּאֵל וַיֵּלֶךְ הָרָמָתָה׃ | 10.6. and the spirit of the Lord will come upon thee, and thou shalt prophesy with them, and shalt be turned into another man. 10.10. And when they came there to the hill, behold, a company of prophets met him; and the spirit of God came upon him, and he prophesied among them. 11.6. And the spirit of God came upon Sha᾽ul when he heard those tidings, and his anger burned greatly. 12.17. Is it not wheat harvest today? I will call to the Lord, and he shall send thunder and rain; that you may know and see that your wickedness is great, which you have done in the sight of the Lord, in asking for a king for yourselves. 12.18. So Shemu᾽el called to the Lord; and the Lord sent thunder and rain that day: and all the people greatly feared the Lord and Shemu᾽el. 16.13. Then Shemu᾽el took the horn of oil, and anointed him in the midst of his brothers; and the spirit of the Lord came upon David from that day onwards. So Shemu᾽el rose up, and went to Rama. |
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26. Hebrew Bible, Lamentations, 3.57 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •wisdom of solomon, greek, originally composed in Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 36 |
27. Hebrew Bible, 2 Kings, 2.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •wisdom of solomon Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 570 2.16. וַיֹּאמְרוּ אֵלָיו הִנֵּה־נָא יֵשׁ־אֶת־עֲבָדֶיךָ חֲמִשִּׁים אֲנָשִׁים בְּנֵי־חַיִל יֵלְכוּ נָא וִיבַקְשׁוּ אֶת־אֲדֹנֶיךָ פֶּן־נְשָׂאוֹ רוּחַ יְהוָה וַיַּשְׁלִכֵהוּ בְּאַחַד הֶהָרִים אוֹ בְּאַחַת הגיאות [הַגֵּאָיוֹת] וַיֹּאמֶר לֹא תִשְׁלָחוּ׃ | 2.16. And they said unto him: ‘Behold now, there are with thy servants fifty strong men; let them go, we pray thee, and seek thy master; lest peradventure the spirit of the LORD hath taken him up, and cast him upon some mountain, or into some valley.’ And he said: ‘Ye shall not send.’ |
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28. Hebrew Bible, 2 Samuel, 23.2 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •wisdom of solomon Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 570 23.2. וּבְנָיָהוּ בֶן־יְהוֹיָדָע בֶּן־אִישׁ־חי [חַיִל] רַב־פְּעָלִים מִקַּבְצְאֵל הוּא הִכָּה אֵת שְׁנֵי אֲרִאֵל מוֹאָב וְהוּא יָרַד וְהִכָּה אֶת־האריה [הָאֲרִי] בְּתוֹךְ הַבֹּאר בְּיוֹם הַשָּׁלֶג׃ 23.2. רוּחַ יְהוָה דִּבֶּר־בִּי וּמִלָּתוֹ עַל־לְשׁוֹנִי׃ | 23.2. The spirit of the Lord spoke by me, and his word is on my tongue. |
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29. Septuagint, Isaiah, 40.13 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •wisdom of solomon Found in books: Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 151 |
30. Hebrew Bible, Haggai, 1.9 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •wisdom of solomon Found in books: Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 138 1.9. פָּנֹה אֶל־הַרְבֵּה וְהִנֵּה לִמְעָט וַהֲבֵאתֶם הַבַּיִת וְנָפַחְתִּי בוֹ יַעַן מֶה נְאֻם יְהוָה צְבָאוֹת יַעַן בֵּיתִי אֲשֶׁר־הוּא חָרֵב וְאַתֶּם רָצִים אִישׁ לְבֵיתוֹ׃ | 1.9. Ye looked for much, and, lo, it came to little; and when ye brought it home, I did blow upon it. Why? saith the LORD of hosts. Because of My house that lieth waste, while ye run every man for his own house. |
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31. Hebrew Bible, Ezekiel, 11.5, 15.2, 21.36, 22.20-22.21, 34.17-34.31, 36.26-36.27, 37.4, 37.9 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •wisdom of solomon •wisdom of solomon, greek, originally composed in •wisdom of solomon, literary style of •wisdom of solomon, book of Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 35; Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 209; Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 138, 142; Legaspi, Wisdom in Classical and Biblical Tradition (2018) 218; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 570; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 142 11.5. וַתִּפֹּל עָלַי רוּחַ יְהוָה וַיֹּאמֶר אֵלַי אֱמֹר כֹּה־אָמַר יְהוָה כֵּן אֲמַרְתֶּם בֵּית יִשְׂרָאֵל וּמַעֲלוֹת רוּחֲכֶם אֲנִי יְדַעְתִּיהָ׃ 22.21. וְכִנַּסְתִּי אֶתְכֶם וְנָפַחְתִּי עֲלֵיכֶם בְּאֵשׁ עֶבְרָתִי וְנִתַּכְתֶּם בְּתוֹכָהּ׃ 34.17. וְאַתֵּנָה צֹאנִי כֹּה אָמַר אֲדֹנָי יְהוִה הִנְנִי שֹׁפֵט בֵּין־שֶׂה לָשֶׂה לָאֵילִים וְלָעַתּוּדִים׃ 34.18. הַמְעַט מִכֶּם הַמִּרְעֶה הַטּוֹב תִּרְעוּ וְיֶתֶר מִרְעֵיכֶם תִּרְמְסוּ בְּרַגְלֵיכֶם וּמִשְׁקַע־מַיִם תִּשְׁתּוּ וְאֵת הַנּוֹתָרִים בְּרַגְלֵיכֶם תִּרְפֹּשׂוּן׃ 34.19. וְצֹאנִי מִרְמַס רַגְלֵיכֶם תִּרְעֶינָה וּמִרְפַּשׂ רַגְלֵיכֶם תִּשְׁתֶּינָה׃ 34.21. יַעַן בְּצַד וּבְכָתֵף תֶּהְדֹּפוּ וּבְקַרְנֵיכֶם תְּנַגְּחוּ כָּל־הַנַּחְלוֹת עַד אֲשֶׁר הֲפִיצוֹתֶם אוֹתָנָה אֶל־הַחוּצָה׃ 34.22. וְהוֹשַׁעְתִּי לְצֹאנִי וְלֹא־תִהְיֶינָה עוֹד לָבַז וְשָׁפַטְתִּי בֵּין שֶׂה לָשֶׂה׃ 34.23. וַהֲקִמֹתִי עֲלֵיהֶם רֹעֶה אֶחָד וְרָעָה אֶתְהֶן אֵת עַבְדִּי דָוִיד הוּא יִרְעֶה אֹתָם וְהוּא־יִהְיֶה לָהֶן לְרֹעֶה׃ 34.24. וַאֲנִי יְהוָה אֶהְיֶה לָהֶם לֵאלֹהִים וְעַבְדִּי דָוִד נָשִׂיא בְתוֹכָם אֲנִי יְהוָה דִּבַּרְתִּי׃ 34.25. וְכָרַתִּי לָהֶם בְּרִית שָׁלוֹם וְהִשְׁבַּתִּי חַיָּה־רָעָה מִן־הָאָרֶץ וְיָשְׁבוּ בַמִּדְבָּר לָבֶטַח וְיָשְׁנוּ בַּיְּעָרִים׃ 34.26. וְנָתַתִּי אוֹתָם וּסְבִיבוֹת גִּבְעָתִי בְּרָכָה וְהוֹרַדְתִּי הַגֶּשֶׁם בְּעִתּוֹ גִּשְׁמֵי בְרָכָה יִהְיוּ׃ 34.27. וְנָתַן עֵץ הַשָּׂדֶה אֶת־פִּרְיוֹ וְהָאָרֶץ תִּתֵּן יְבוּלָהּ וְהָיוּ עַל־אַדְמָתָם לָבֶטַח וְיָדְעוּ כִּי־אֲנִי יְהוָה בְּשִׁבְרִי אֶת־מֹטוֹת עֻלָּם וְהִצַּלְתִּים מִיַּד הָעֹבְדִים בָּהֶם׃ 34.28. וְלֹא־יִהְיוּ עוֹד בַּז לַגּוֹיִם וְחַיַּת הָאָרֶץ לֹא תֹאכְלֵם וְיָשְׁבוּ לָבֶטַח וְאֵין מַחֲרִיד׃ 34.29. וַהֲקִמֹתִי לָהֶם מַטָּע לְשֵׁם וְלֹא־יִהְיוּ עוֹד אֲסֻפֵי רָעָב בָּאָרֶץ וְלֹא־יִשְׂאוּ עוֹד כְּלִמַּת הַגּוֹיִם׃ 34.31. וְאַתֵּן צֹאנִי צֹאן מַרְעִיתִי אָדָם אַתֶּם אֲנִי אֱלֹהֵיכֶם נְאֻם אֲדֹנָי יְהוִה׃ 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׃ 37.4. וַיֹּאמֶר אֵלַי הִנָּבֵא עַל־הָעֲצָמוֹת הָאֵלֶּה וְאָמַרְתָּ אֲלֵיהֶם הָעֲצָמוֹת הַיְבֵשׁוֹת שִׁמְעוּ דְּבַר־יְהוָה׃ 37.9. וַיֹּאמֶר אֵלַי הִנָּבֵא אֶל־הָרוּחַ הִנָּבֵא בֶן־אָדָם וְאָמַרְתָּ אֶל־הָרוּחַ כֹּה־אָמַר אֲדֹנָי יְהוִה מֵאַרְבַּע רוּחוֹת בֹּאִי הָרוּחַ וּפְחִי בַּהֲרוּגִים הָאֵלֶּה וְיִחְיוּ׃ | 11.5. And the spirit of the LORD fell upon me, and He said unto me: ‘Speak: Thus saith the LORD: Thus have ye said, O house of Israel; for I know the things that come into your mind. 22.20. As they gather silver and brass and iron and lead and tin into the midst of the furnace, to blow the fire upon it, to melt it; so will I gather you in Mine anger and in My fury, and I will cast you in, and melt you. 22.21. Yea, I will gather you, and blow upon you with the fire of My wrath, and ye shall be melted in the midst thereof. 34.17. And as for you, O My flock, thus saith the Lord GOD: Behold, I judge between cattle and cattle, even the rams and the he-goats. 34.18. Seemeth it a small thing unto you to have fed upon the good pasture, but ye must tread down with your feet the residue of your pasture? and to have drunk of the settled waters, but ye must foul the residue with your feet? 34.19. And as for My sheep, they eat that which ye have trodden with your feet, and they drink that which ye have fouled with your feet. 34.20. Therefore thus saith the Lord GOD unto them: Behold, I, even I, will judge between the fat cattle and the lean cattle. 34.21. Because ye thrust with side and with shoulder, and push all the weak with your horns, till ye have scattered them abroad; 34.22. therefore will I save My flock, and they shall no more be a prey; and I will judge between cattle and cattle. 34.23. And I will set up one shepherd over them, and he shall feed them, even My servant David; he shall feed them, and he shall be their shepherd. 34.24. And I the LORD will be their God, and My servant David prince among them; I the LORD have spoken. 34.25. And I will make with them a covet of peace, and will cause evil beasts to cease out of the land; and they shall dwell safely in the wilderness, and sleep in the woods. 34.26. And I will make them and the places round about My hill a blessing; and I will cause the shower to come down in its season; there shall be showers of blessing. 34.27. And the tree of the field shall yield its fruit, and the earth shall yield her produce, and they shall be safe in their land; and they shall know that I am the LORD, when I have broken the bars of their yoke, and have delivered them out of the hand of those that made bondmen of them. 34.28. And they shall no more be a prey to the nations, neither shall the beast of the earth devour them; but they shall dwell safely, and none shall make them afraid. 34.29. And I will raise up unto them a plantation for renown, and they shall be no more consumed with hunger in the land, neither bear the shame of the nations any more. 34.30. And they shall know that I the LORD their God am with them, and that they, the house of Israel, are My people, saith the Lord GOD. 34.31. And ye My sheep, the sheep of My pasture, are men, and I am your God, saith the Lord GOD.’ 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. 37.4. Then He said unto me: ‘Prophesy over these bones, and say unto them: O ye dry bones, hear the word of the LORD: 37.9. Then said He unto me: ‘Prophesy unto the breath, prophesy, son of man, and say to the breath: Thus saith the Lord GOD: Come from the four winds, O breath, and breathe upon these slain, that they may live.’ |
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32. Septuagint, Epistle of Jeremiah \ Epistula Jeremiae, 60-69 (6th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 25 |
33. Hebrew Bible, 2 Chronicles, 15.1, 18.23, 20.14, 24.17-24.25 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 130; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 151; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 570 15.1. וַעֲזַרְיָהוּ בֶּן־עוֹדֵד הָיְתָה עָלָיו רוּחַ אֱלֹהִים׃ 15.1. וַיִּקָּבְצוּ יְרוּשָׁלִַם בַּחֹדֶשׁ הַשְּׁלִישִׁי לִשְׁנַת חֲמֵשׁ־עֶשְׂרֵה לְמַלְכוּת אָסָא׃ 20.14. וְיַחֲזִיאֵל בֶּן־זְכַרְיָהוּ בֶּן־בְּנָיָה בֶּן־יְעִיאֵל בֶּן־מַתַּנְיָה הַלֵּוִי מִן־בְּנֵי אָסָף הָיְתָה עָלָיו רוּחַ יְהוָה בְּתוֹךְ הַקָּהָל׃ 24.17. וְאַחֲרֵי מוֹת יְהוֹיָדָע בָּאוּ שָׂרֵי יְהוּדָה וַיִּשְׁתַּחֲווּ לַמֶּלֶךְ אָז שָׁמַע הַמֶּלֶךְ אֲלֵיהֶם׃ 24.18. וַיַּעַזְבוּ אֶת־בֵּית יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם וַיַּעַבְדוּ אֶת־הָאֲשֵׁרִים וְאֶת־הָעֲצַבִּים וַיְהִי־קֶצֶף עַל־יְהוּדָה וִירוּשָׁלִַם בְּאַשְׁמָתָם זֹאת׃ 24.19. וַיִּשְׁלַח בָּהֶם נְבִאִים לַהֲשִׁיבָם אֶל־יְהוָה וַיָּעִידוּ בָם וְלֹא הֶאֱזִינוּ׃ 24.21. וַיִּקְשְׁרוּ עָלָיו וַיִּרְגְּמֻהוּ אֶבֶן בְּמִצְוַת הַמֶּלֶךְ בַּחֲצַר בֵּית יְהוָה׃ 24.22. וְלֹא־זָכַר יוֹאָשׁ הַמֶּלֶךְ הַחֶסֶד אֲשֶׁר עָשָׂה יְהוֹיָדָע אָבִיו עִמּוֹ וַיַּהֲרֹג אֶת־בְּנוֹ וּכְמוֹתוֹ אָמַר יֵרֶא יְהוָה וְיִדְרֹשׁ׃ 24.23. וַיְהִי לִתְקוּפַת הַשָּׁנָה עָלָה עָלָיו חֵיל אֲרָם וַיָּבֹאוּ אֶל־יְהוּדָה וִירוּשָׁלִַם וַיַּשְׁחִיתוּ אֶת־כָּל־שָׂרֵי הָעָם מֵעָם וְכָל־שְׁלָלָם שִׁלְּחוּ לְמֶלֶךְ דַּרְמָשֶׂק׃ 24.24. כִּי בְמִצְעַר אֲנָשִׁים בָּאוּ חֵיל אֲרָם וַיהוָה נָתַן בְּיָדָם חַיִל לָרֹב מְאֹד כִּי עָזְבוּ אֶת־יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם וְאֶת־יוֹאָשׁ עָשׂוּ שְׁפָטִים׃ 24.25. וּבְלֶכְתָּם מִמֶּנּוּ כִּי־עָזְבוּ אֹתוֹ במחליים [בְּמַחֲלוּיִם] רַבִּים הִתְקַשְּׁרוּ עָלָיו עֲבָדָיו בִּדְמֵי בְּנֵי יְהוֹיָדָע הַכֹּהֵן וַיַּהַרְגֻהוּ עַל־מִטָּתוֹ וַיָּמֹת וַיִּקְבְּרֻהוּ בְּעִיר דָּוִיד וְלֹא קְבָרֻהוּ בְּקִבְרוֹת הַמְּלָכִים׃ | 15.1. And the spirit of God came upon Azariah the son of Oded; 20.14. Then upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, the Levite, of the sons of Asaph, came the spirit of the LORD in the midst of the congregation; 24.17. Now after the death of Jehoiada came the princes of Judah, and prostrated themselves before the king. Then the king hearkened unto them. 24.18. And they forsook the house of the LORD, the God of their fathers, and served the Asherim and the idols; and wrath came upon Judah and Jerusalem for this their guiltiness. 24.19. Yet He sent prophets to them, to bring them back unto the LORD; and they admonished them, but they would not give ear. 24.20. And the spirit of God clothed Zechariah the son of Jehoiada the priest; and he stood above the people, and said unto them: ‘Thus saith God: Why transgress ye the commandments of the LORD, that ye cannot prosper? because ye have forsaken the LORD, He hath also forsaken you.’ 24.21. And they conspired against him, and stoned him with stones at the commandment of the king in the court of the house of the LORD. 24.22. Thus Joash the king remembered not the kindness which Jehoiada his father had done to him, but slew his son. And when he died, he said: ‘The LORD look upon it, and require it.’ 24.23. And it came to pass, when the year was come about, that the army of the Arameans came up against him; and they came to Judah and Jerusalem, and destroyed all the princes of the people from among the people, and sent all the spoil of them unto the king of Damascus. 24.24. For the army of the Arameans came with a small company of men; and the LORD delivered a very great host into their hand, because they had forsaken the LORD, the God of their fathers. So they executed judgment upon Joash. 24.25. And when they were departed from him—for they left him in great diseases—his own servants conspired against him for the blood of the sons of Jehoiada the priest, and slew him on his bed, and he died; and they buried him in the city of David, but they buried him not in the sepulchres of the kings. |
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34. Hebrew Bible, Ecclesiastes, 4.9, 12.14 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •wisdom of solomon, book of Found in books: Legaspi, Wisdom in Classical and Biblical Tradition (2018) 12, 218 4.9. טוֹבִים הַשְּׁנַיִם מִן־הָאֶחָד אֲשֶׁר יֵשׁ־לָהֶם שָׂכָר טוֹב בַּעֲמָלָם׃ 12.14. כִּי אֶת־כָּל־מַעֲשֶׂה הָאֱלֹהִים יָבִא בְמִשְׁפָּט עַל כָּל־נֶעְלָם אִם־טוֹב וְאִם־רָע׃
| 4.9. Two are better than one; because they have a good reward for their labour. 12.14. For God shall bring every work into the judgment concerning every hidden thing, whether it be good or whether it be evil.
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35. Hebrew Bible, Ezra, 1, 10, 2-7, 9, 8 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 170 | 8. of the sons of Shecaniah: of the sons of Parosh, Zechariah; and with him were reckoned by genealogy of the males a hundred and fifty.,Then sent I for Eliezer, for Ariel, for Shemaiah, and for Elnathan, and for Jarib, and for Elnathan, and for Nathan, and for Zechariah, and for Meshullam, chief men; also for Joiarib, and for Elnathan, teachers.,and of the Nethinim, whom David and the princes had given for the service of the Levites, two hundred and twenty Nethinim; all of them were mentioned by name.,Then I separated twelve of the chiefs of the priests, besides Sherebiah, Hashabiah, and ten of their brethren with them,,The children of the captivity, that were come out of exile, offered burnt-offerings unto the God of Israel, twelve bullocks for all Israel, ninety and six rams, seventy and seven lambs, twelve he-goats for a sin-offering; all this was a burnt-offering unto the LORD.,Now these are the heads of their fathers’houses, and this is the genealogy of them that went up with me from Babylon, in the reign of Artaxerxes the king.,And of the sons of Azgad, Joha the son of Hakkatan; and with him a hundred and ten males.,So we fasted and besought our God for this; and He was entreated of us.,And they delivered the king’s commissions unto the king’s satraps, and to the governors beyond the River; and they furthered the people and the house of God.,and twenty bowls of gold, of a thousand darics; and two vessels of fine bright brass, precious as gold.,of the sons of Shechaniah, the son of Jahaziel; and with him three hundred males.,And I gave them commandment unto Iddo the chief at the place Casiphia; and I told them what they should say unto Iddo [and] his brother, who were set over the place Casiphia, that they should bring unto us ministers for the house of our God.,And of the sons of Bebai, Zechariah the son of Bebai; and with him twenty and eight males.,Watch ye, and keep them, until ye weigh them before the chiefs of the priests and the Levites, and the princes of the fathers’houses of Israel, at Jerusalem, in the chambers of the house of the LORD.’,Then we departed from the river of Ahava on the twelfth day of the first month, to go unto Jerusalem; and the hand of our God was upon us, and He delivered us from the hand of the enemy and lier-in-wait by the way.,And of the sons of Bigvai, Uthai and Zaccur; and with him seventy males.,And we came to Jerusalem, and abode there three days.,And I gathered them together to the river that runneth to Ahava; and there we encamped three days; and I viewed the people, and the priests, and found there none of the sons of Levi.,of the sons of Pahath-moab, Eliehoenai the son of Zerahiah; and with him two hundred males.,Then I proclaimed a fast there, at the river Ahava, that we might humble ourselves before our God, to seek of Him a straight way, for us, and for our little ones, and for all our substance.,So the priests and the Levites received the weight of the silver and the gold, and the vessels, to bring them to Jerusalem unto the house of our God.,And on the fourth day was the silver and the gold and the vessels weighed in the house of our God into the hand of Meremoth the son of Uriah the priest; and with him was Eleazar the son of Phinehas; and with them was Jozabad the son of Jeshua, and Noadiah the son of Binnui, the Levites;,And of the sons of Elam, Jeshaiah the son of Athaliah; and with him seventy males.,and weighed unto them the silver, and the gold, and the vessels, even the offering for the house of our God, which the king, and his counsellors, and his princes, and all Israel there present, had offered;,and Hashabiah, and with him Jeshaiah of the sons of Merari, his brethren and their sons, twenty;,For I was ashamed to ask of the king a band of soldiers and horsemen to help us against the enemy in the way; because we had spoken unto the king, saying: ‘The hand of our God is upon all them that seek Him, for good; but His power and His wrath is against all them that forsake Him.’,of the sons of Phinehas, Gershom; of the sons of Ithamar, Daniel; of the sons of David, Hattush.,of the sons of Joab, Obadiah the son of Jehiel; and with him two hundred and eighteen males.,the whole by number and by weight; and all the weight was written at that time.,And of the sons of Adonikam, that were the last; and these are their names, Eliphelet, Jeiel, and Shemaiah; and with them threescore males.,And according to the good hand of our God upon us they brought us a man of discretion, of the sons of Mahli, the son of Levi, the son of Israel; and Sherebiah, with his sons and his brethren, eighteen;,And of the sons of Adin, Ebed the son of Jonathan; and with him fifty males.,And I said unto them: ‘Ye are holy unto the LORD, and the vessels are holy; and the silver and the gold are a freewill-offering unto the LORD, the God of your fathers.,I even weighed into their hand six hundred and fifty talents of silver, and silver vessels a hundred talents; of gold a hundred talents;,And of the sons of Shephatiah, Zebadiah the son of Michael; and with him fourscore males.,And of the sons of Shelomith, the son of Josiphiah; and with him a hundred and threescore males. |
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36. Plato, Phaedo, 97c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •wisdom of solomon Found in books: Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 32 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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37. Plato, Laws, 713a, 714c, 715d, 715e, 715e-716a, 886a, 909d, 714a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Legaspi, Wisdom in Classical and Biblical Tradition (2018) 189 714a. καὶ ἰδίᾳ τάς τʼ οἰκήσεις καὶ τὰς πόλεις διοικεῖν, τὴν τοῦ νοῦ διανομὴν ἐπονομάζοντας νόμον. εἰ δʼ ἄνθρωπος εἷς ἢ ὀλιγαρχία τις, ἢ καὶ δημοκρατία ψυχὴν ἔχουσα ἡδονῶν καὶ ἐπιθυμιῶν ὀρεγομένην καὶ πληροῦσθαι τούτων δεομένην, στέγουσαν δὲ οὐδὲν ἀλλʼ ἀνηνύτῳ καὶ ἀπλήστῳ κακῷ νοσήματι συνεχομένην, ἄρξει δὴ πόλεως ἤ τινος ἰδιώτου καταπατήσας ὁ τοιοῦτος τοὺς νόμους, ὃ νυνδὴ ἐλέγομεν, οὐκ ἔστι σωτηρίας μηχανή. σκοπεῖν δὴ δεῖ τοῦτον τὸν λόγον ἡμᾶς, | 714a. our homes and our States in obedience to the immortal element within us, giving to reason’s ordering the name of law. But if an individual man or an oligarchy or a democracy, possessed of a soul which strives after pleasures and lusts and seeks to surfeit itself therewith, having no continence and being the victim of a plague that is endless and insatiate of evil,— if such an one shall rule over a State or an individual by trampling on the laws, then there is (as I said just now) |
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38. Hebrew Bible, Nehemiah, 1, 10-13, 2-7, 9, 8 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 170 | 8. And all the congregation of them that were come back out of the captivity made booths, and dwelt in the booths; for since the days of Joshua the son of Nun unto that day had not the children of Israel done so. And there was very great gladness.,Then he said unto them: ‘Go your way, eat the fat, and drink the sweet, and send portions unto him for whom nothing is prepared; for this day is holy unto our Lord; neither be ye grieved; for the joy of the LORD is your strength.’,So the Levites stilled all the people, saying: ‘Hold your peace, for the day is holy; neither be ye grieved.’,And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, and Meshullam.,And Ezra opened the book in the sight of all the people—for he was above all the people—and when he opened it, all the people stood up.,And Ezra blessed the LORD, the great God. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before the LORD with their faces to the ground.,Also day by day, from the first day unto the last day, he read in the book of the Law of God. And they kept the feast seven days;,And he read therein before the broad place that was before the water gate from early morning until midday, in the presence of the men and the women, and of those that could understand; and the ears of all the people were attentive unto the book of the Law.,So the people went forth, and brought them, and made themselves booths, every one upon the roof of his house, and in their courts, and in the courts of the house of God, and in the broad place of the water gate, and in the broad place of the gate of Ephraim.,all the people gathered themselves together as one man into the broad place that was before the water gate; and they spoke unto Ezra the scribe to bring the book of the Law of Moses, which the LORD had commanded to Israel.,And all the people went their way to eat, and to drink, and to send portions, and to make great mirth, because they had understood the words that were declared unto them.,And they found written in the Law, how that the LORD had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month;,and that they should publish and proclaim in all their cities, and in Jerusalem, saying: ‘Go forth unto the mount, and fetch olive branches, and branches of wild olive, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written.’,Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Ha, Pelaiah, even the Levites, caused the people to understand the Law; and the people stood in their place.,And Ezra the priest brought the Law before the congregation, both men and women, and all that could hear with understanding, upon the first day of the seventh month.,And Nehemiah, who was the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people: ‘This day is holy unto the LORD your God; mourn not, nor weep.’ For all the people wept, when they heard the words of the Law.,And on the second day were gathered together the heads of fathers’houses of all the people, the priests, and the Levites, unto Ezra the scribe, even to give attention to the words of the Law.,And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading. |
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39. Plato, Theaetetus, 176b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •wisdom of solomon, book of Found in books: Legaspi, Wisdom in Classical and Biblical Tradition (2018) 183 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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40. Plato, Republic, 487a, 433b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Legaspi, Wisdom in Classical and Biblical Tradition (2018) 185 433b. ἀκηκόαμεν καὶ αὐτοὶ πολλάκις εἰρήκαμεν. | 433b. is a saying that we have heard from many and have often repeated ourselves.”“We have.”“This, then,” I said, “my friend, if taken in a certain sense appears to be justice, this principle of doing one's own business. Do you know whence I infer this?”“No, but tell me,” he said. “I think that this is the remaining virtue in the state after our consideration of soberness, courage, and intelligence, a quality which made it possible for them all to grow up in the body politic and which when they have sprung up preserves them as long as it is present. And I hardly need to remind you that 433b. is a saying that we have heard from many and have often repeated ourselves. We have. This, then, I said, my friend, if taken in a certain sense appears to be justice, this principle of doing one’s own business. Do you know whence I infer this? No, but tell me, he said. I think that this is the remaining virtue in the state after our consideration of soberness, courage, and intelligence, a quality which made it possible for them all to grow up in the body politic and which when they have sprung up preserves them as long as it is present. And I hardly need to remind you that |
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41. Herodotus, Histories, 2.28 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •wisdom of solomon Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 209 2.28. ταῦτα μέν νυν ἔστω ὡς ἔστι τε καὶ ὡς ἀρχὴν ἐγένετο· τοῦ δὲ Νείλου τὰς πηγὰς οὔτε Αἰγυπτίων οὔτε Λιβύων οὔτε Ἑλλήνων τῶν ἐμοὶ ἀπικομένων ἐς λόγους οὐδεὶς ὑπέσχετο εἰδέναι, εἰ μὴ ἐν Αἰγύπτῳ ἐν Σάι πόλι ὁ γραμματιστὴς τῶν ἱρῶν χρημάτων τῆς Ἀθηναίης. οὗτος δʼ ἔμοιγε παίζειν ἐδόκεε φάμενος εἰδέναι ἀτρεκέως· ἔλεγε δὲ ὧδε, εἶναι δύο ὄρεα ἐς ὀξὺ τὰς κορυφὰς ἀπηγμένα, μεταξὺ Συήνης τε πόλιος κείμενα τῆς Θηβαΐδος καὶ Ἐλεφαντίνης, οὐνόματα δὲ εἶναι τοῖσι ὄρεσι τῷ μὲν Κρῶφι τῷ δὲ Μῶφι· τὰς ὦν δὴ πηγὰς τοῦ Νείλου ἐούσας ἀβύσσους ἐκ τοῦ μέσου τῶν ὀρέων τούτων ῥέειν, καὶ τὸ μὲν ἥμισυ τοῦ ὕδατος ἐπʼ Αἰγύπτου ῥέειν καὶ πρὸς βορέην ἄνεμον, τὸ δʼ ἕτερον ἥμισυ ἐπʼ Αἰθιοπίης τε καὶ νότου. ὡς δὲ ἄβυσσοι εἰσι αἱ πηγαί, ἐς διάπειραν ἔφη τούτου Ψαμμήτιχον Αἰγύπτου βασιλέα ἀπικέσθαι· πολλέων γὰρ αὐτὸν χιλιάδων ὀργυιέων πλεξάμενον κάλον κατεῖναι ταύτῃ καὶ οὐκ ἐξικέσθαι ἐς βυσσόν. οὕτω μὲν δὴ ὁ γραμματιστής, εἰ ἄρα ταῦτα γινόμενα ἔλεγε, ἀπέφαινε, ὡς ἐμὲ κατανοέειν, δίνας τινὰς ταύτῃ ἐούσας ἰσχυρὰς καὶ παλιρροίην, οἷα δὲ ἐμβάλλοντος τοῦ ὕδατος τοῖσι ὄρεσι, μὴ δύνασθαι κατιεμένην καταπειρητηρίην ἐς βυσσὸν ἰέναι. | 2.28. Let this be, then, as it is and as it was in the beginning. But as to the sources of the Nile, no one that conversed with me, Egyptian, Libyan, or Greek, professed to know them, except the recorder of the sacred treasures of Athena in the Egyptian city of Saïs. ,I thought he was joking when he said that he had exact knowledge, but this was his story. Between the city of Syene in the Thebaid and Elephantine, there are two hills with sharp peaks, one called Crophi and the other Mophi. ,The springs of the Nile, which are bottomless, rise between these hills; half the water flows north towards Egypt, and the other half south towards Ethiopia . ,He said that Psammetichus king of Egypt had put to the test whether the springs are bottomless: for he had a rope of many thousand fathoms' length woven and let down into the spring, but he could not reach to the bottom. ,This recorder, then, if he spoke the truth, showed, I think, that there are strong eddies and an upward flow of water, such that with the stream rushing against the hills the sounding-line when let down cannot reach bottom. |
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42. Xenophon, Memoirs, 1.1.11-1.1.16, 4.3.2-4.3.18 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •wisdom of solomon Found in books: Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 32 1.1.11. οὐδεὶς δὲ πώποτε Σωκράτους οὐδὲν ἀσεβὲς οὐδὲ ἀνόσιον οὔτε πράττοντος εἶδεν οὔτε λέγοντος ἤκουσεν. οὐδὲ γὰρ περὶ τῆς τῶν πάντων φύσεως, ᾗπερ τῶν ἄλλων οἱ πλεῖστοι, διελέγετο σκοπῶν ὅπως ὁ καλούμενος ὑπὸ τῶν σοφιστῶν κόσμος ἔχει καὶ τίσιν ἀνάγκαις ἕκαστα γίγνεται τῶν οὐρανίων, ἀλλὰ καὶ τοὺς φροντίζοντας τὰ τοιαῦτα μωραίνοντας ἀπεδείκνυε. 1.1.12. καὶ πρῶτον μὲν αὐτῶν ἐσκόπει πότερά ποτε νομίσαντες ἱκανῶς ἤδη τἀνθρώπινα εἰδέναι ἔρχονται ἐπὶ τὸ περὶ τῶν τοιούτων φροντίζειν, ἢ τὰ μὲν ἀνθρώπινα παρέντες, τὰ δαιμόνια δὲ σκοποῦντες ἡγοῦνται τὰ προσήκοντα πράττειν. 1.1.13. ἐθαύμαζε δʼ εἰ μὴ φανερὸν αὐτοῖς ἐστιν, ὅτι ταῦτα οὐ δυνατόν ἐστιν ἀνθρώποις εὑρεῖν· ἐπεὶ καὶ τοὺς μέγιστον φρονοῦντας ἐπὶ τῷ περὶ τούτων λέγειν οὐ ταὐτὰ δοξάζειν ἀλλήλοις, ἀλλὰ τοῖς μαινομένοις ὁμοίως διακεῖσθαι πρὸς ἀλλήλους. 1.1.14. τῶν τε γὰρ μαινομένων τοὺς μὲν οὐδὲ τὰ δεινὰ δεδιέναι, τοὺς δὲ καὶ τὰ μὴ φοβερὰ φοβεῖσθαι, καὶ τοῖς μὲν οὐδʼ ἐν ὄχλῳ δοκεῖν αἰσχρὸν εἶναι λέγειν ἢ ποιεῖν ὁτιοῦν, τοῖς δὲ οὐδʼ ἐξιτητέον εἰς ἀνθρώπους εἶναι δοκεῖν, καὶ τοὺς μὲν οὔθʼ ἱερὸν οὔτε βωμὸν οὔτʼ ἄλλο τῶν θείων οὐδὲν τιμᾶν, τοὺς δὲ καὶ λίθους καὶ ξύλα τὰ τυχόντα καὶ θηρία σέβεσθαι· τῶν τε περὶ τῆς τῶν πάντων φύσεως μεριμνώντων τοῖς μὲν δοκεῖν ἓν μόνον τὸ ὂν εἶναι, τοῖς δʼ ἄπειρα τὸ πλῆθος, καὶ τοῖς μὲν ἀεὶ πάντα κινεῖσθαι, τοῖς δʼ οὐδὲν ἄν ποτε κινηθῆναι, καὶ τοῖς μὲν πάντα γίγνεσθαί τε καὶ ἀπόλλυσθαι, τοῖς δὲ οὔτʼ ἂν γενέσθαι ποτὲ οὐδὲν οὔτε ἀπολεῖσθαι. 1.1.15. ἐσκόπει δὲ περὶ αὐτῶν καὶ τάδε, ἆρʼ, ὥσπερ οἱ τἀνθρώπεια μανθάνοντες ἡγοῦνται τοῦθʼ ὅ τι ἂν μάθωσιν ἑαυτοῖς τε καὶ τῶν ἄλλων ὅτῳ ἂν βούλωνται ποιήσειν, οὕτω καὶ οἱ τὰ θεῖα ζητοῦντες νομίζουσιν, ἐπειδὰν γνῶσιν αἷς ἀνάγκαις ἕκαστα γίγνεται, ποιήσειν, ὅταν βούλωνται, καὶ ἀνέμους καὶ ὕδατα καὶ ὥρας καὶ ὅτου ἂν ἄλλου δέωνται τῶν τοιούτων, ἢ τοιοῦτον μὲν οὐδὲν οὐδʼ ἐλπίζουσιν, ἀρκεῖ δʼ αὐτοῖς γνῶναι μόνον ᾗ τῶν τοιούτων ἕκαστα γίγνεται. 1.1.16. περὶ μὲν οὖν τῶν ταῦτα πραγματευομένων τοιαῦτα ἔλεγεν· αὐτὸς δὲ περὶ τῶν ἀνθρωπείων ἀεὶ διελέγετο σκοπῶν τί εὐσεβές, τί ἀσεβές, τί καλόν, τί αἰσχρόν, τί δίκαιον, τί ἄδικον, τί σωφροσύνη, τί μανία, τί ἀνδρεία, τί δειλία, τί πόλις, τί πολιτικός, τί ἀρχὴ ἀνθρώπων, τί ἀρχικὸς ἀνθρώπων, καὶ περὶ τῶν ἄλλων, ἃ τοὺς μὲν εἰδότας ἡγεῖτο καλοὺς κἀγαθοὺς εἶναι, τοὺς δʼ ἀγνοοῦντας ἀνδραποδώδεις ἂν δικαίως κεκλῆσθαι. 4.3.2. πρῶτον μὲν δὴ περὶ θεοὺς ἐπειρᾶτο σώφρονας ποιεῖν τοὺς συνόντας. ἄλλοι μὲν οὖν αὐτῷ πρὸς ἄλλους οὕτως ὁμιλοῦντι παραγενόμενοι διηγοῦντο· ἐγὼ δέ, ὅτε πρὸς Εὐθύδημον τοιάδε διελέγετο, παρεγενόμην. 4.3.3. εἰπέ μοι, ἔφη, ὦ Εὐθύδημε, ἤδη ποτέ σοι ἐπῆλθεν ἐνθυμηθῆναι ὡς ἐπιμελῶς οἱ θεοὶ ὧν οἱ ἄνθρωποι δέονται κατεσκευάκασι; καὶ ὅς, μὰ τὸν Δίʼ, ἔφη, οὐκ ἔμοιγε. ἀλλʼ οἶσθά γʼ, ἔφη, ὅτι πρῶτον μὲν φωτὸς δεόμεθα, ὃ ἡμῖν οἱ θεοὶ παρέχουσι; νὴ Δίʼ, ἔφη, ὅ γʼ εἰ μὴ εἴχομεν, ὅμοιοι τοῖς τυφλοῖς ἂν ἦμεν ἕνεκά γε τῶν ἡμετέρων ὀφθαλμῶν. ἀλλὰ μὴν καὶ ἀναπαύσεώς γε δεομένοις ἡμῖν νύκτα παρέχουσι κάλλιστον ἀναπαυτήριον. 4.3.4. πάνυ γʼ, ἔφη, καὶ τοῦτο χάριτος ἄξιον. οὐκοῦν καὶ ἐπειδὴ ὁ μὲν ἥλιος φωτεινὸς ὢν τάς τε ὥρας τῆς ἡμέρας ἡμῖν καὶ τἆλλα πάντα σαφηνίζει, ἡ δὲ νὺξ διὰ τὸ σκοτεινὴ εἶναι ἀσαφεστέρα ἐστίν, ἄστρα ἐν τῇ νυκτὶ ἀνέφηναν, ἃ ἡμῖν τῆς νυκτὸς τὰς ὥρας ἐμφανίζει, καὶ διὰ τοῦτο πολλὰ ὧν δεόμεθα πράττομεν; ἔστι ταῦτα, ἔφη. ἀλλὰ μὴν ἥ γε σελήνη οὐ μόνον τῆς νυκτός, ἀλλὰ καὶ τοῦ μηνὸς τὰ μέρη φανερὰ ἡμῖν ποιεῖ. 4.3.5. πάνυ μὲν οὖν, ἔφη. τὸ δʼ, ἐπεὶ τροφῆς δεόμεθα, ταύτην ἡμῖν ἐκ τῆς γῆς ἀναδιδόναι καὶ ὥρας ἁρμοττούσας πρὸς τοῦτο παρέχειν, αἳ ἡμῖν οὐ μόνον ὧν δεόμεθα πολλὰ καὶ παντοῖα παρασκευάζουσιν, ἀλλὰ καὶ οἷς εὐφραινόμεθα; 4.3.6. πάνυ, ἔφη, καὶ ταῦτα φιλάνθρωπα. τὸ δὲ καὶ ὕδωρ ἡμῖν παρέχειν οὕτω πολλοῦ ἄξιον, ὥστε συμφύειν τε καὶ συναύξειν τῇ γῇ καὶ ταῖς ὥραις πάντα τὰ χρήσιμα ἡμῖν, συντρέφειν δὲ καὶ αὐτοὺς ἡμᾶς καὶ μιγνύμενον πᾶσι τοῖς τρέφουσιν ἡμᾶς εὐκατεργαστότερά τε καὶ ὠφελιμώτερα καὶ ἡδίω ποιεῖν αὐτά, καὶ ἐπειδὴ πλείστου δεόμεθα τούτου, ἀφθονέστατον αὐτὸ παρέχειν ἡμῖν; καὶ τοῦτο, ἔφη, προνοητικόν. 4.3.7. τὸ δὲ καὶ τὸ πῦρ πορίσαι ἡμῖν, ἐπίκουρον μὲν ψύχους, ἐπίκουρον δὲ σκότους, συνεργὸν δὲ πρὸς πᾶσαν τέχνην καὶ πάντα ὅσα ὠφελείας ἕνεκα ἄνθρωποι κατασκευάζονται; ὡς γὰρ συνελόντι εἰπεῖν οὐδὲν ἀξιόλογον ἄνευ πυρὸς ἄνθρωποι τῶν πρὸς τὸν βίον χρησίμων κατασκευάζονται. ὑπερβάλλει, ἔφη, καὶ τοῦτο φιλανθρωπίᾳ. 4.3.8. τὸ δὲ τὸν ἥλιον, ἐπειδὰν ἐν χειμῶνι τράπηται, προσιέναι τὰ μὲν ἁδρύνοντα, τὰ δὲ ξηραίνοντα, ὧν καιρὸς διελήλυθε, καὶ ταῦτα διαπραξάμενον μηκέτι ἐγγυτέρω προσιέναι, ἀλλʼ ἀποτρέπεσθαι φυλαττόμενον μή τι ἡμᾶς μᾶλλον τοῦ δέοντος θερμαίνων βλάψῃ, καὶ ὅταν αὖ πάλιν ἀπιὼν γένηται ἔνθα καὶ ἡμῖν δῆλόν ἐστιν ὅτι, εἰ προσωτέρω ἄπεισιν, ἀποπαγησόμεθα ὑπὸ τοῦ ψύχους, πάλιν αὖ τρέπεσθαι καὶ προσχωρεῖν, καὶ ἐνταῦθα τοῦ οὐρανοῦ ἀναστρέφεσθαι ἔνθα ὢν μάλιστʼ ἂν ἡμᾶς ὠφελοίη; νὴ τὸν Δίʼ, ἔφη, καὶ ταῦτα παντάπασιν ἔοικεν ἀνθρώπων ἕνεκα γιγνομένοις. 4.3.9. τὸ δʼ, ἐπειδὴ καὶ τοῦτο φανερὸν ὅτι οὐκ ἂν ὑπενέγκαιμεν οὔτε τὸ καῦμα οὔτε τὸ ψῦχος, εἰ ἐξαπίνης γίγνοιτο, οὕτω μὲν κατὰ μικρὸν προσιέναι τὸν ἥλιον, οὕτω δὲ κατὰ μικρὸν ἀπιέναι, ὥστε λανθάνειν ἡμᾶς εἰς ἑκάτερα τὰ ἰσχυρότατα καθισταμένους; ἐγὼ μέν, ἔφη ὁ Εὐθύδημος, ἤδη τοῦτο σκοπῶ, εἰ ἄρα τί ἐστι τοῖς θεοῖς ἔργον ἢ ἀνθρώπους θεραπεύειν· ἐκεῖνο δὲ μόνον ἐμποδίζει με, ὅτι καὶ τἆλλα ζῷα τούτων μετέχει. 4.3.10. οὐ γὰρ καὶ τοῦτʼ, ἔφη ὁ Σωκράτης, φανερὸν ὅτι καὶ ταῦτα ἀνθρώπων ἕνεκα γίγνεταί τε καὶ ἀνατρέφεται; τί γὰρ ἄλλο ζῷον αἰγῶν τε καὶ οἰῶν καὶ βοῶν καὶ ἵππων καὶ ὄνων καὶ τῶν ἄλλων ζῴων τοσαῦτα ἀγαθὰ ἀπολαύει ὅσα ἄνθρωποι; ἐμοὶ μὲν γὰρ δοκεῖ, πλείω ἢ τῶν φυτῶν· τρέφονται γοῦν καὶ χρηματίζονται οὐδὲν ἧττον ἀπὸ τούτων ἢ ἀπʼ ἐκείνων· πολὺ δὲ γένος ἀνθρώπων τοῖς μὲν ἐκ τῆς γῆς φυομένοις εἰς τροφὴν οὐ χρῆται, ἀπὸ δὲ βοσκημάτων γάλακτι καὶ τυρῷ καὶ κρέασι τρεφόμενοι ζῶσι· πάντες δὲ τιθασεύοντες καὶ δαμάζοντες τὰ χρήσιμα τῶν ζῴων εἴς τε πόλεμον καὶ εἰς ἄλλα πολλὰ συνεργοῖς χρῶνται. ὁμογνωμονῶ σοι καὶ τοῦτʼ, ἔφη· ὁρῶ γὰρ αὐτῶν καὶ τὰ πολὺ ἰσχυρότερα ἡμῶν οὕτως ὑποχείρια γιγνόμενα τοῖς ἀνθρώποις ὥστε χρῆσθαι αὐτοῖς ὅ τι ἂν βούλωνται. 4.3.11. τὸ δʼ, ἐπειδὴ πολλὰ μὲν καλὰ καὶ ὠφέλιμα, διαφέροντα δὲ ἀλλήλων ἐστί, προσθεῖναι τοῖς ἀνθρώποις αἰσθήσεις ἁρμοττούσας πρὸς ἕκαστα, διʼ ὧν ἀπολαύομεν πάντων τῶν ἀγαθῶν· τὸ δὲ καὶ λογισμὸν ἡμῖν ἐμφῦσαι, ᾧ περὶ ὧν αἰσθανόμεθα λογιζόμενοί τε καὶ μνημονεύοντες καταμανθάνομεν ὅπῃ ἕκαστα συμφέρει, καὶ πολλὰ μηχανώμεθα, διʼ ὧν τῶν τε ἀγαθῶν ἀπολαύομεν καὶ τὰ κακὰ ἀλεξόμεθα· 4.3.12. τὸ δὲ καὶ ἑρμηνείαν δοῦναι, διʼ ἧς πάντων τῶν ἀγαθῶν μεταδίδομέν τε ἀλλήλοις διδάσκοντες καὶ κοινωνοῦμεν καὶ νόμους τιθέμεθα καὶ πολιτευόμεθα; παντάπασιν ἐοίκασιν, ὦ Σώκρατες, οἱ θεοὶ πολλὴν τῶν ἀνθρώπων ἐπιμέλειαν ποιεῖσθαι. τὸ δὲ καί, ᾗ ἀδυνατοῦμεν τὰ συμφέροντα προνοεῖσθαι ὑπὲρ τῶν μελλόντων, ταύτῃ αὐτοὺς ἡμῖν συνεργεῖν, διὰ μαντικῆς τοῖς πυνθανομένοις φράζοντας τὰ ἀποβησόμενα καὶ διδάσκοντας ᾗ ἂν ἄριστα γίγνοιτο; σοὶ δʼ, ἔφη, ὦ Σώκρατες, ἐοίκασιν ἔτι φιλικώτερον ἢ τοῖς ἄλλοις χρῆσθαι, εἴ γε μηδὲ ἐπερωτώμενοι ὑπὸ σοῦ προσημαίνουσί σοι ἅ τε χρὴ ποιεῖν καὶ ἃ μή. 4.3.13. ὅτι δέ γε ἀληθῆ λέγω, καὶ σὺ γνώσῃ, ἂν μὴ ἀναμένῃς ἕως ἂν τὰς μορφὰς τῶν θεῶν ἴδῃς, ἀλλʼ ἐξαρκῇ σοι τὰ ἔργα αὐτῶν ὁρῶντι σέβεσθαι καὶ τιμᾶν τοὺς θεούς. ἐννόει δὲ ὅτι καὶ αὐτοὶ οἱ θεοὶ οὕτως ὑποδεικνύουσιν· οἵ τε γὰρ ἄλλοι ἡμῖν τἀγαθὰ διδόντες οὐδὲν τούτων εἰς τὸ ἐμφανὲς ἰόντες διδόασι, καὶ ὁ τὸν ὅλον κόσμον συντάττων τε καὶ συνέχων, ἐν ᾧ πάντα καλὰ καὶ ἀγαθά ἐστι, καὶ ἀεὶ μὲν χρωμένοις ἀτριβῆ τε καὶ ὑγιᾶ καὶ ἀγήρατα παρέχων, θᾶττον δὲ νοήματος ὑπηρετοῦντα ἀναμαρτήτως, οὗτος τὰ μέγιστα μὲν πράττων ὁρᾶται, τάδε δὲ οἰκονομῶν ἀόρατος ἡμῖν ἐστιν. 4.3.14. ἐννόει δʼ ὅτι καὶ ὁ πᾶσι φανερὸς δοκῶν εἶναι Ἥλιος οὐκ ἐπιτρέπει τοῖς ἀνθρώποις ἑαυτὸν ἀκριβῶς ὁρᾶν, ἀλλʼ, ἐάν τις αὐτὸν ἀναιδῶς ἐγχειρῇ θεάσασθαι, τὴν ὄψιν ἀφαιρεῖται. καὶ τοὺς ὑπηρέτας δὲ τῶν θεῶν εὑρήσεις ἀφανεῖς ὄντας· κεραυνός τε γὰρ ὅτι μὲν ἄνωθεν ἀφίεται, δῆλον, καὶ ὅτι οἷς ἂν ἐντύχῃ πάντων κρατεῖ, ὁρᾶται δʼ οὔτʼ ἐπιὼν οὔτʼ ἐγκατασκήψας οὔτε ἀπιών· καὶ ἄνεμοι αὐτοὶ μὲν οὐχ ὁρῶνται, ἃ δὲ ποιοῦσι φανερὰ ἡμῖν ἐστι, καὶ προσιόντων αὐτῶν αἰσθανόμεθα. ἀλλὰ μὴν καὶ ἀνθρώπου γε ψυχή, ἥ, εἴπερ τι καὶ ἄλλο τῶν ἀνθρωπίνων, τοῦ θείου μετέχει, ὅτι μὲν βασιλεύει ἐν ἡμῖν, φανερόν, ὁρᾶται δὲ οὐδʼ αὐτή. ἃ χρὴ κατανοοῦντα μὴ καταφρονεῖν τῶν ἀοράτων, ἀλλʼ ἐκ τῶν γιγνομένων τὴν δύναμιν αὐτῶν καταμανθάνοντα τιμᾶν τὸ δαιμόνιον. 4.3.15. ἐγὼ μέν, ὦ Σώκρατες, ἔφη ὁ Εὐθύδημος, ὅτι μὲν οὐδὲ μικρὸν ἀμελήσω τοῦ δαιμονίου, σαφῶς οἶδα· ἐκεῖνο δὲ ἀθυμῶ, ὅτι μοι δοκεῖ τὰς τῶν θεῶν εὐεργεσίας οὐδʼ ἂν εἷς ποτε ἀνθρώπων ἀξίαις χάρισιν ἀμείβεσθαι. 4.3.16. ἀλλὰ μὴ τοῦτο ἀθύμει, ἔφη, ὦ Εὐθύδημε· ὁρᾷς γὰρ ὅτι ὁ ἐν Δελφοῖς θεός, ὅταν τις αὐτὸν ἐπερωτᾷ πῶς ἂν τοῖς θεοῖς χαρίζοιτο, ἀποκρίνεται· νόμῳ πόλεως· νόμος δὲ δήπου πανταχοῦ ἐστι κατὰ δύναμιν ἱεροῖς θεοὺς ἀρέσκεσθαι. πῶς οὖν ἄν τις κάλλιον καὶ εὐσεβέστερον τιμῴη θεοὺς ἤ, ὡς αὐτοὶ κελεύουσιν, οὕτω ποιῶν; 4.3.17. ἀλλὰ χρὴ τῆς μὲν δυνάμεως μηδὲν ὑφίεσθαι· ὅταν γάρ τις τοῦτο ποιῇ, φανερὸς δήπου ἐστὶ τότε οὐ τιμῶν θεούς. χρὴ οὖν μηδὲν ἐλλείποντα κατὰ δύναμιν τιμᾶν τοὺς θεοὺς θαρρεῖν τε καὶ ἐλπίζειν τὰ μέγιστα ἀγαθά. οὐ γὰρ παρʼ ἄλλων γʼ ἄν τις μείζω ἐλπίζων σωφρονοίη ἢ παρὰ τῶν τὰ μέγιστα ὠφελεῖν δυναμένων, οὐδʼ ἂν ἄλλως μᾶλλον ἢ εἰ τούτοις ἀρέσκοι· ἀρέσκοι δὲ πῶς ἂν μᾶλλον ἢ εἰ ὡς μάλιστα πείθοιτο αὐτοῖς; 4.3.18. τοιαῦτα μὲν δὴ λέγων τε καὶ αὐτὸς ποιῶν εὐσεβεστέρους τε καὶ σωφρονεστέρους τοὺς συνόντας παρεσκεύαζεν. | 1.1.11. He did not even discuss that topic so favoured by other talkers, the Nature of the Universe : and avoided speculation on the so-called Cosmos of the Professors, how it works, and on the laws that govern the phenomena of the heavens: indeed he would argue that to trouble one’s mind with such problems is sheer folly. 1.1.11. He did not even discuss that topic so favoured by other talkers, "the Nature of the Universe": and avoided speculation on the so-called "Cosmos" of the Professors, how it works, and on the laws that govern the phenomena of the heavens: indeed he would argue that to trouble one's mind with such problems is sheer folly. 1.1.12. In the first place, he would inquire, did these thinkers suppose that their knowledge of human affairs was so complete that they must seek these new fields for the exercise of their brains; or that it was their duty to neglect human affairs and consider only things divine? 1.1.12. In the first place, he would inquire, did these thinkers suppose that their knowledge of human affairs was so complete that they must seek these new fields for the exercise of their brains; or that it was their duty to neglect human affairs and consider only things divine? 1.1.13. Moreover, he marvelled at their blindness in not seeing that man cannot solve these riddles; since even the most conceited talkers on these problems did not agree in their theories, but behaved to one another like madmen. 1.1.13. Moreover, he marvelled at their blindness in not seeing that man cannot solve these riddles; since even the most conceited talkers on these problems did not agree in their theories, but behaved to one another like madmen. 1.1.14. As some madmen have no fear of danger and others are afraid where there is nothing to be afraid of, as some will do or say anything in a crowd with no sense of shame, while others shrink even from going abroad among men, some respect neither temple nor altar nor any other sacred thing, others worship stocks and stones and beasts, so is it, he held, with those who worry with Universal Nature. Some hold that What is is one, others that it is infinite in number: some that all things are in perpetual motion, others that nothing can ever be moved at any time: some that all life is birth and decay, others that nothing can ever be born or ever die. 1.1.14. As some madmen have no fear of danger and others are afraid where there is nothing to be afraid of, as some will do or say anything in a crowd with no sense of shame, while others shrink even from going abroad among men, some respect neither temple nor altar nor any other sacred thing, others worship stocks and stones and beasts, so is it, he held, with those who worry with "Universal Nature." Some hold that "What is" is one, others that it is infinite in number: some that all things are in perpetual motion, others that nothing can ever be moved at any time: some that all life is birth and decay, others that nothing can ever be born or ever die. 1.1.15. Nor were those the only questions he asked about such theorists. Students of human nature, he said, think that they will apply their knowledge in due course for the good of themselves and any others they choose. Do those who pry into heavenly phenomena imagine that, once they have discovered the laws by which these are produced, they will create at their will winds, waters, seasons and such things to their need? Or have they no such expectation, and are they satisfied with knowing the causes of these various phenomena? 1.1.15. Nor were those the only questions he asked about such theorists. Students of human nature, he said, think that they will apply their knowledge in due course for the good of themselves and any others they choose. Do those who pry into heavenly phenomena imagine that, once they have discovered the laws by which these are produced, they will create at their will winds, waters, seasons and such things to their need? Or have they no such expectation, and are they satisfied with knowing the causes of these various phenomena? 1.1.16. Such, then, was his criticism of those who meddle with these matters. His own conversation was ever of human things. The problems he discussed were, What is godly, what is ungodly; what is beautiful, what is ugly; what is just, what is unjust; what is prudence, what is madness; what is courage, what is cowardice; what is a state, what is a statesman; what is government, and what is a governor;—these and others like them, of which the knowledge made a gentleman, in his estimation, while ignorance should involve the reproach of slavishness. 1.1.16. Such, then, was his criticism of those who meddle with these matters. His own conversation was ever of human things. The problems he discussed were, What is godly, what is ungodly; what is beautiful, what is ugly; what is just, what is unjust; what is prudence, what is madness; what is courage, what is cowardice; what is a state, what is a statesman; what is government, and what is a governor;— these and others like them, of which the knowledge made a "gentleman," in his estimation, while ignorance should involve the reproach of "slavishness." 4.3.2. In the first place, then, he tried to make his companions prudent towards the gods. Accordingly he discoursed on this topic at various times, as those who were present used to relate. The following conversation between him and Euthydemus I heard myself. 4.3.2. In the first place, then, he tried to make his companions prudent towards the gods. Accordingly he discoursed on this topic at various times, as those who were present used to relate. The following conversation between him and Euthydemus I heard myself. 4.3.3. Tell me, Euthydemus, he began, has it ever occurred to you to reflect on the care the gods have taken to furnish man with what he needs? No, indeed it has not, replied Euthydemus. Well, no doubt you know that our first and foremost need is light, which is supplied to us by the gods? of course; since without light our eyes would be as useless as if we were blind. And again, we need rest; and therefore the gods grant us the welcome respite of night. Yes, for that too we owe them thanks. 4.3.3. "Tell me, Euthydemus," he began, "has it ever occurred to you to reflect on the care the gods have taken to furnish man with what he needs?" "No, indeed it has not," replied Euthydemus. "Well, no doubt you know that our first and foremost need is light, which is supplied to us by the gods?" "of course; since without light our eyes would be as useless as if we were blind." "And again, we need rest; and therefore the gods grant us the welcome respite of night." "Yes, for that too we owe them thanks." 4.3.4. And since the night by reason of her darkness is dim, whereas the sun by his brightness illuminates the hours of the day and all things else, have they not made stars to shine in the night, that mark the watches of night for us, and do we not thereby satisfy many of our needs? That is so. Moreover, the moon reveals to us not only the divisions of the night, but of the month too. Certainly. 4.3.4. "And since the night by reason of her darkness is dim, whereas the sun by his brightness illuminates the hours of the day and all things else, have they not made stars to shine in the night, that mark the watches of night for us, and do we not thereby satisfy many of our needs?" "That is so." "Moreover, the moon reveals to us not only the divisions of the night, but of the month too." "Certainly." 4.3.5. Now, seeing that we need food, think how they make the earth to yield it, and provide to that end appropriate seasons which furnish in abundance the diverse things that minister not only to our wants but to our enjoyment. Truly these things too show loving-kindness. 4.3.5. "Now, seeing that we need food, think how they make the earth to yield it, and provide to that end appropriate seasons which furnish in abundance the diverse things that minister not only to our wants but to our enjoyment." "Truly these things too show loving-kindness." 4.3.6. Think again of their precious gift of water, that aids the earth and the seasons to give birth and increase to all things useful to us and itself helps to nourish our bodies, and mingling with all that sustains us, makes it more digestible, more wholesome, and more palatable: and how, because we need so much of it, they supply it without stint. That too shows design at work. 4.3.6. "Think again of their precious gift of water, that aids the earth and the seasons to give birth and increase to all things useful to us and itself helps to nourish our bodies, and mingling with all that sustains us, makes it more digestible, more wholesome, and more palatable: and how, because we need so much of it, they supply it without stint." "That too shows design at work." 4.3.7. Think again of the blessing of fire, our defence against cold and against darkness, our helpmate in every art and all that man contrives for his service. In fact, to put it shortly, nothing of any account that is useful to the life of man is contrived without the aid of fire. This too is a signal token of loving-kindness. 4.3.7. "Think again of the blessing of fire, our defence against cold and against darkness, our helpmate in every art and all that man contrives for his service. In fact, to put it shortly, nothing of any account that is useful to the life of man is contrived without the aid of fire." "This too is a signal token of loving-kindness." 4.3.8. Think again how the sun, when past the winter solstice, approaches, ripening some things and withering others, whose time is over; and having accomplished this, approaches no nearer, but turns away, careful not to harm us by excess of heat; and when once again in his retreat he reaches the point where it is clear to ourselves, that if he goes further away, we shall be frozen with the cold, back he turns once more and draws near and revolves in that region of the heavens where he can best serve us. Yes, verily, these things do seem to be done for the sake of mankind. 4.3.8. "Think again how the sun, when past the winter solstice, approaches, ripening some things and withering others, whose time is over; and having accomplished this, approaches no nearer, but turns away, careful not to harm us by excess of heat; and when once again in his retreat he reaches the point where it is clear to ourselves, that if he goes further away, we shall be frozen with the cold, back he turns once more and draws near and revolves in that region of the heavens where he can best serve us." "Yes, verily, these things do seem to be done for the sake of mankind." 4.3.9. And again, since it is evident that we could not endure the heat or the cold if it came suddenly, Cyropaedia VI. ii. 29. the sun’s approach and retreat are so gradual that we arrive at the one or the other extreme imperceptibly. For myself, exclaimed Euthydemus, I begin to doubt whether after all the gods are occupied in any other work than the service of man. The one difficulty I feel is that the lower animals also enjoy these blessings. 4.3.9. "And again, since it is evident that we could not endure the heat or the cold if it came suddenly, the sun's approach and retreat are so gradual that we arrive at the one or the other extreme imperceptibly." "For myself," exclaimed Euthydemus, "I begin to doubt whether after all the gods are occupied in any other work than the service of man. The one difficulty I feel is that the lower animals also enjoy these blessings." 4.3.10. Yes, replied Socrates, and is it not evident that they too receive life and food for the sake of man? For what creature reaps so many benefits as man from goats and sheep and horses and oxen and asses and the other animals? He owes more to them, in my opinion, than to the fruits of the earth. At the least they are not less valuable to him for food and commerce; in fact a large portion of mankind does not use the products of the earth for food, but lives on the milk and cheese and flesh they get from live stock. Moreover, all men tame and domesticate the useful kinds of animals, and make them their fellow-workers in war and many other undertakings. There too I agree with you, seeing that animals far stronger than man become so entirely subject to him that he puts them to any use he chooses. 4.3.10. "Yes," replied Socrates, "and is it not evident that they too receive life and food for the sake of man? For what creature reaps so many benefits as man from goats and sheep and horses and oxen and asses and the other animals? He owes more to them, in my opinion, than to the fruits of the earth. At the least they are not less valuable to him for food and commerce; in fact a large portion of mankind does not use the products of the earth for food, but lives on the milk and cheese and flesh they get from live stock. Moreover, all men tame and domesticate the useful kinds of animals, and make them their fellow-workers in war and many other undertakings." "There too I agree with you, seeing that animals far stronger than man become so entirely subject to him that he puts them to any use he chooses." 4.3.11. Think again of the multitude of things beautiful and useful and their infinite variety, and how the gods have endowed man with senses adapted for the perception of every kind, so that there is nothing good that we cannot enjoy; and again, how they have implanted in us the faculty of reasoning, whereby we are able to reason about the objects of our perceptions and to commit them to memory, and so come to know what advantage every kind can yield, and devise many means of enjoying the good and driving away the bad; 4.3.11. "Think again of the multitude of things beautiful and useful and their infinite variety, and how the gods have endowed man with senses adapted for the perception of every kind, so that there is nothing good that we cannot enjoy; and again, how they have implanted in us the faculty of reasoning, whereby we are able to reason about the objects of our perceptions and to commit them to memory, and so come to know what advantage every kind can yield, and devise many means of enjoying the good and driving away the bad; 4.3.12. and think of the power of expression, which enables us to impart to one another all good things by teaching and to take our share of them, to enact laws and to administer states. Truly, Socrates, it does appear that the gods devote much care to man. Yet again, in so far as we are powerless of ourselves to foresee what is expedient for the future, Cyropaedia I. vi. 46. the gods lend us their aid, revealing the issues by divination to inquirers, and teaching them how to obtain the best results. With you, Socrates, they seem to deal even more friendly than with other men, if it is true that, even unasked, they warn you by signs what to do and what not to do. 4.3.12. and think of the power of expression, which enables us to impart to one another all good things by teaching and to take our share of them, to enact laws and to administer states." "Truly, Socrates, it does appear that the gods devote much care to man." "Yet again, in so far as we are powerless of ourselves to foresee what is expedient for the future, the gods lend us their aid, revealing the issues by divination to inquirers, and teaching them how to obtain the best results." "With you, Socrates, they seem to deal even more friendly than with other men, if it is true that, even unasked, they warn you by signs what to do and what not to do." 4.3.13. Yes, and you will realise the truth of what I say if, instead of waiting for the gods to appear to you in bodily presence, you are content to praise and worship them because you see their works. Mark that the gods themselves give the reason for doing so; for when they bestow on us their good gifts, not one of them ever appears before us gift in hand; and especially he who co-ordinates and holds together the universe, wherein all things are fair and good, and presents them ever unimpaired and sound and ageless for our use, ibid. VIII. vii. 22. and quicker than thought to serve us unerringly, is manifest in his supreme works, and yet is unseen by us in the ordering of them. 4.3.13. "Yes, and you will realise the truth of what I say if, instead of waiting for the gods to appear to you in bodily presence, you are content to praise and worship them because you see their works. Mark that the gods themselves give the reason for doing so; for when they bestow on us their good gifts, not one of them ever appears before us gift in hand; and especially he who co-ordinates and holds together the universe, wherein all things are fair and good, and presents them ever unimpaired and sound and ageless for our use, and quicker than thought to serve us unerringly, is manifest in his supreme works, and yet is unseen by us in the ordering of them. 4.3.14. Mark that even the sun, who seems to reveal himself to all, permits not man to behold him closely, but if any attempts to gaze recklessly upon him, blinds their eyes. And the gods’ ministers too you will find to be invisible. That the thunderbolt is hurled from heaven, and that he overwhelms all on whom he falls, is evident, but he is seen neither coming nor striking nor going. And the winds are themselves invisible, yet their deeds are manifest to us, and we perceive their approach. Moreover, the soul of man, which more than all else that is human partakes of the divine, reigns manifestly within us, and yet is itself unseen. For these reasons it behoves us not to despise the things that are unseen, but, realising their power in their manifestations, to honour the godhead. 4.3.14. Mark that even the sun, who seems to reveal himself to all, permits not man to behold him closely, but if any attempts to gaze recklessly upon him, blinds their eyes. And the gods' ministers too you will find to be invisible. That the thunderbolt is hurled from heaven, and that he overwhelms all on whom he falls, is evident, but he is seen neither coming nor striking nor going. And the winds are themselves invisible, yet their deeds are manifest to us, and we perceive their approach. Moreover, the soul of man, which more than all else that is human partakes of the divine, reigns manifestly within us, and yet is itself unseen. "For these reasons it behoves us not to despise the things that are unseen, but, realising their power in their manifestations, to honour the godhead." 4.3.15. Socrates, replied Euthydemus, that I will in no wise be heedless of the godhead I know of a surety. But my heart fails me when I think that no man can ever render due thanks to the gods for their benefits. 4.3.15. "Socrates," replied Euthydemus, "that I will in no wise be heedless of the godhead I know of a surety. But my heart fails me when I think that no man can ever render due thanks to the gods for their benefits." 4.3.16. Nay, be not down-hearted, Euthydemus; for you know that to the inquiry, How am I to please the gods? the Delphic god replies, Follow the custom of the state ; and everywhere, I suppose, it is the custom that men propitiate the gods with sacrifices according to their power. How then can a man honour the gods more excellently and more devoutly than by doing as they themselves ordain? 4.3.16. "Nay, be not down-hearted, Euthydemus; for you know that to the inquiry, 'How am I to please the gods?' the Delphic god replies, 'Follow the custom of the state'; and everywhere, I suppose, it is the custom that men propitiate the gods with sacrifices according to their power. How then can a man honour the gods more excellently and more devoutly than by doing as they themselves ordain? 4.3.17. Only he must fall no whit short of his power. For when he does that, it is surely plain that he is not then honouring the gods. Therefore it is by coming no whit short of his power in honouring the gods that he is to look with confidence for the greatest blessing. Cyropaedia I. vi. 4. For there are none from whom a man of prudence would hope for greater things than those who can confer the greatest benefits, nor can he show his prudence more clearly than by pleasing them. And how can he please them better than by obeying them strictly? 4.3.17. Only he must fall no whit short of his power. For when he does that, it is surely plain that he is not then honouring the gods. Therefore it is by coming no whit short of his power in honouring the gods that he is to look with confidence for the greatest blessing. For there are none from whom a man of prudence would hope for greater things than those who can confer the greatest benefits, nor can he show his prudence more clearly than by pleasing them. And how can he please them better than by obeying them strictly?" 4.3.18. Thus by precept and by example alike he strove to increase in his companions Piety and Prudence. 4.3.18. Thus by precept and by example alike he strove to increase in his companions Piety and Prudence. |
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43. Plato, Cratylus, 404c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •wisdom of solomon Found in books: Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 30 404c. ἀέρα Ἥραν ὠνόμασεν ἐπικρυπτόμενος, θεὶς τὴν ἀρχὴν ἐπὶ τελευτήν· γνοίης δʼ ἄν, εἰ πολλάκις λέγοις τὸ τῆς Ἥρας ὄνομα. Φερρέφαττα δέ· πολλοὶ μὲν καὶ τοῦτο φοβοῦνται τὸ ὄνομα καὶ τὸν Ἀπόλλω, ὑπὸ ἀπειρίας, ὡς ἔοικεν, ὀνομάτων ὀρθότητος. καὶ γὰρ μεταβάλλοντες σκοποῦνται τὴν Φερσεφόνην, καὶ δεινὸν αὐτοῖς φαίνεται· τὸ δὲ μηνύει | 404c. ἐρατή ), as indeed, Zeus is said to have married her for love. But perhaps the lawgiver had natural phenomena in mind, and called her Hera ( Ἥρα ) as a disguise for ἀήρ (air), putting the beginning at the end. You would understand, if you were to repeat the name Hera over and over. And Pherephatta!—How many people fear this name, and also Apollo! I imagine it is because they do not know about correctness of names. You see they change the name to Phersephone and its aspect frightens them. But really the name indicates that the goddess is wise; |
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44. Plato, Timaeus, 28, 29b, 29c, 32b, 32c, 32d, 34b, 37e, 38c, 38d, 38e, 42e, 47, 50c4, 50c5, 50c6, 84 c-e, 22e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 209 22e. παρʼ ὑμῖν πόλεσιν εἰς τὴν θάλατταν ὑπὸ τῶν ποταμῶν φέρονται· κατὰ δὲ τήνδε χώραν οὔτε τότε οὔτε ἄλλοτε ἄνωθεν ἐπὶ τὰς ἀρούρας ὕδωρ ἐπιρρεῖ, τὸ δʼ ἐναντίον κάτωθεν πᾶν ἐπανιέναι πέφυκεν. ΚΡ. ὅθεν καὶ διʼ ἃς αἰτίας τἀνθάδε σῳζόμενα λέγεται παλαιότατα· τὸ δὲ ἀληθές, ἐν πᾶσιν τοῖς τόποις ὅπου μὴ χειμὼν ἐξαίσιος ἢ καῦμα ἀπείργει, πλέον, | 22e. but those in the cities of your land are swept into the sea by the streams; whereas In our country neither then nor at any other time does the water pour down over our fields from above, on the contrary it all tends naturally to well up from below. Crit. Hence it is, for these reasons, that what is here preserved is reckoned to be most ancient; the truth being that in every place where there is no excessive heat or cold to prevent it there always exists some human stock, now more, now less in number. |
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45. Septuagint, Tobit, 1, 2, 3, 4.1-14.1, 6.9, 14.2, 14.3, 14.4, 14.5, 14.6, 14.7, 14.8, 14.9, 14.10, 14.11, 14.12, 14.13, 14.14, 14.15 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 138 | 6.9. When they approached Ecbatana, |
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46. Aristotle, On The Universe, 6.399b12 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •wisdom of solomon Found in books: Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 32 |
47. Aristobulus Cassandreus, Fragments, 2.10.1, 2.10.3, 2.10.8, 2.10.13, 3.12.1, 4.12.3, 4.12.8, 5.12.11, 5.12.13 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •wisdom of solomon Found in books: Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 32; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 173 |
48. Aristotle, Metaphysics, 982b33 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •wisdom of solomon, book of •wisdom, in wisdom of solomon Found in books: Legaspi, Wisdom in Classical and Biblical Tradition (2018) 184 |
49. Aristotle, Nicomachean Ethics, 1145a20, 1179a23, 1179a24, 1179a25, 1177b28 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Legaspi, Wisdom in Classical and Biblical Tradition (2018) 186 |
50. Anon., 1 Enoch, 102-103, 19, 104 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 17 | 104. I swear unto you, that in heaven the angels remember you for good before the glory of the Great,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,,ye shall shine and ye shall be seen, and the portals of heaven shall be opened to you. And in your cry, cry for judgement, and it shall appear to you; for all your tribulation shall be visited on the,rulers, and on all who helped those who plundered you. Be hopeful, and cast not away your hopes for ye shall have great joy as the angels of heaven. What shall ye be obliged to do Ye shall not have to hide on the day of the great judgement and ye shall not be found as sinners, and the eternal,judgement shall be far from you for all the generations of the world. And now fear not, ye righteous, when ye see the sinners growing strong and prospering in their ways: be not companions with them,,but keep afar from their violence; for ye shall become companions of the hosts of heaven. And, although ye sinners say: ' All our sins shall not be searched out and be written down, nevertheless",they shall write down all your sins every day. And now I show unto you that light and darkness,,day and night, see all your sins. Be not godless in your hearts, and lie not and alter not the words of uprightness, nor charge with lying the words of the Holy Great One, nor take account of your,idols; for all your lying and all your godlessness issue not in righteousness but in great sin. And now I know this mystery, that sinners will alter and pervert the words of righteousness in many ways, and will speak wicked words, and lie, and practice great deceits, and write books concerning,their words. But when they write down truthfully all my words in their languages, and do not change or minish ought from my words but write them all down truthfully -all that I first testified,concerning them. Then, I know another mystery, that books will be given to the righteous and the,wise to become a cause of joy and uprightness and much wisdom. And to them shall the books be given, and they shall believe in them and rejoice over them, and then shall all the righteous who have learnt therefrom all the paths of uprightness be recompensed.' |
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51. Hebrew Bible, Daniel, 1.8, 4.8-4.9, 4.18, 5.12, 6.3-6.4 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •wisdom of solomon, greek, originally composed in •wisdom of solomon Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 36; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 570 1.8. וַיָּשֶׂם דָּנִיֵּאל עַל־לִבּוֹ אֲשֶׁר לֹא־יִתְגָּאַל בְּפַתְבַּג הַמֶּלֶךְ וּבְיֵין מִשְׁתָּיו וַיְבַקֵּשׁ מִשַּׂר הַסָּרִיסִים אֲשֶׁר לֹא יִתְגָּאָל׃ 4.8. רְבָה אִילָנָא וּתְקִף וְרוּמֵהּ יִמְטֵא לִשְׁמַיָּא וַחֲזוֹתֵהּ לְסוֹף כָּל־אַרְעָא׃ 4.18. וְעָפְיֵהּ שַׁפִּיר וְאִנְבֵּהּ שַׂגִּיא וּמָזוֹן לְכֹלָּא־בֵהּ תְּחֹתוֹהִי תְּדוּר חֵיוַת בָּרָא וּבְעַנְפוֹהִי יִשְׁכְּנָן צִפֲּרֵי שְׁמַיָּא׃ 5.12. כָּל־קֳבֵל דִּי רוּחַ יַתִּירָה וּמַנְדַּע וְשָׂכְלְתָנוּ מְפַשַּׁר חֶלְמִין וַאַחֲוָיַת אֲחִידָן וּמְשָׁרֵא קִטְרִין הִשְׁתְּכַחַת בֵּהּ בְּדָנִיֵּאל דִּי־מַלְכָּא שָׂם־שְׁמֵהּ בֵּלְטְשַׁאצַּר כְּעַן דָּנִיֵּאל יִתְקְרֵי וּפִשְׁרָה יְהַחֲוֵה׃ 6.3. וְעֵלָּא מִנְּהוֹן סָרְכִין תְּלָתָא דִּי דָנִיֵּאל חַד־מִנְּהוֹן דִּי־לֶהֱוֺן אֲחַשְׁדַּרְפְּנַיָּא אִלֵּין יָהֲבִין לְהוֹן טַעְמָא וּמַלְכָּא לָא־לֶהֱוֵא נָזִק׃ 6.4. אֱדַיִן דָּנִיֵּאל דְּנָה הֲוָא מִתְנַצַּח עַל־סָרְכַיָּא וַאֲחַשְׁדַּרְפְּנַיָּא כָּל־קֳבֵל דִּי רוּחַ יַתִּירָא בֵּהּ וּמַלְכָּא עֲשִׁית לַהֲקָמוּתֵהּ עַל־כָּל־מַלְכוּתָא׃ | 1.8. But Daniel purposed in his heart that he would not defile himself with the king’s food, nor with the wine which he drank; therefore he requested of the chief of the officers that he might not defile himself. 4.8. The tree grew, and was strong, And the height thereof reached unto heaven, And the sight thereof to the end of all the earth. 4.18. whose leaves were fair, and the fruit thereof much, and in it was food for all; under which the beasts of the field dwelt, and upon whose branches the fowls of the heaven had their habitation; 5.12. forasmuch as a surpassing spirit, and knowledge, and understanding, interpreting of dreams, and declaring of riddles, and loosing of knots, were found in the same Daniel, whom the king named Belteshazzar. Now let Daniel be called, and he will declare the interpretation.’ 6.3. and over them three presidents, of whom Daniel was one; that these satraps might give account unto them, and that the king should have no damage. 6.4. Then this Daniel distinguished himself above the presidents and the satraps, because a surpassing spirit was in him; and the king thought to set him over the whole realm. |
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52. Cicero, On The Nature of The Gods, 1.13-1.15, 1.20.53, 2.25, 2.28, 2.33-2.43, 2.57-2.58, 2.90 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •wisdom of solomon •stoicism, in wisdom of solomon •wisdom of solomon, and platonism •wisdom of solomon, and stoicism Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 19, 24; Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 26, 30, 31, 32 | 1.13. Now, to free myself from the reproach of partiality, I propose to lay before you the opinions of various philosophers concerning the nature of the Gods, by which means all men may judge which of them are consistent with truth; and if all agree together, or if any one shall be found to have discovered what may be absolutely called truth, I will then give up the Academy as vain and arrogant. So I may cry out, in the words of Statius, in the Synephebi, Ye Gods, I call upon, require, pray, beseech, entreat, and implore the attention of my countrymen all, both young and old; yet not on so trifling an occasion as when the person in the play complains that, In this city we have discovered a most flagrant iniquity: here is a professed courtesan, who refuses money from her lover; but that they may attend, know, and consider what sentiments they ought to preserve concerning religion, piety, sanctity, ceremonies, faith, oaths, temples, shrines, and solemn sacrifices; what they ought to think of the auspices over which I preside; for all these have relation to the present question. The manifest disagreement among the most learned on this subject creates doubts in those who imagine they have some certain knowledge of the subject. Which fact I have often taken notice of elsewhere, and I did so more especially at the discussion that was held at my friend C. Cotta's concerning the immortal Gods, and which was carried on with the greatest care, accuracy, and precision; for coming to him at the time of the Latin holidays, according to his own invitation and message from him, I found him sitting in his study, and in a discourse with C. Velleius, the senator, who was then reputed by the Epicureans the ablest of our countrymen. Q. Lucilius Balbus was likewise there, a great proficient in the doctrine of the Stoics, and esteemed equal to the most eminent of the Greeks in that part of knowledge. As soon as Cotta saw me, You are come, says he, very seasonably; for I am having a dispute with Velleius on an important subject, which, considering the nature of your studies, is not improper for you to join in. 1.13. However, to free myself entirely from ill‑disposed criticism, I will now lay before my readers the doctrines of the various schools on the nature of the gods. This is a topic on which it seems proper to summon all the world to sit in judgement and pronounce which of these doctrines is the true one. If it turn out that all the schools agree, or if any one philosopher be found who had discovered the truth, then but not before I will convict the Academy of captiousness. This being so, I feel disposed to cry, in the words of the Young Comrades: O ye gods and O ye mortals, townsmen, gownsmen, hear my call; I invoke, implore, adjure ye, bear ye witness one and all — not about some frivolous trifle such as that of which a character in the play complains — . . . here's a monstrous crime and outrage in the land; Here's a lady who declines a guinea from a lover's hand! 1.14. but to attend in court, try the case, and deliver their verdict as to what opinions we are to hold about religion, piety and holiness, about ritual, about honour and loyalty to oaths, about temples, shrines and solemn sacrifices, and about the very auspices over which I myself preside; for all of these matters ultimately depend upon this question of the nature of the immortal gods. Surely such wide diversity of opinion among men of the greatest learning on a matter of the highest moment must affect even those who think that they possess certain knowledge with a feeling of doubt. 1.15. This has often struck me, but it did so with especial force on one occasion, when the topic of the immortal gods was made the subject of a very searching and thorough discussion at the house of my friend Gaius Cotta. It was the Latin Festival, and I had come at Cotta's express invitation to pay him a visit. I found him sitting in an alcove, engaged in debate with Gaius Velleius, a Member of the Senate, accounted by the Epicureans as their chief Roman adherent at the time. With them was Quintus Lucilius Balbus, who was so accomplished a student of Stoicism as to rank with the leading Greek exponents of that system. When Cotta saw me, he greeted me with the words: "You come exactly at the right moment, for I am just engaging in a dispute with Velleius on an important topic, in which you with your tastes will be interested to take part." 2.25. "We shall discern the truth of this more readily from a more detailed account of this all‑permeating fiery element as a whole. All the parts of the world (I will however only specify the most important) are supported and sustained by heat. This can be perceived first of all in the element of earth. We see fire produced by striking or rubbing stones together; and when newly dug, 'the earth doth steam with warmth'; and also warm water is drawn from running springs, and this occurs most of all in the winter-time, because a great store of heat is confined in the caverns of the earth, which in winter is denser and therefore confines more closely the heat stored in the soil. 2.28. Hence from the fact that all the parts of the world are sustained by heat the inference follows that the world itself also owes its continued preservation for so long a time to the same or a similar substance, and all the more so because it must be understood that this hot and fiery principle is interfused with the whole of nature in such a way as to constitute the male and female generative principles, and so to be the necessary cause of both the birth and the growth of all living creatures, whether animals or those whose roots are planted in the earth. 2.33. "Again, if we wish to proceed from the first rudimentary orders of being to the last and most perfect, we shall necessarily arrive in the end at deity. We notice the sustaining power of nature first in the members of the vegetable kingdom, towards which her bounty was limited to providing for their preservation by means of the faculties of nurture and growth. 2.34. Upon the animals she bestowed sensation and motion, and an appetite or impulse to approach things wholesome and retire from things harmful. For man she amplified her gift by the addition of reason, whereby the appetites might be controlled, and alternately indulged and held in check. But the fourth and highest grade is that of beings born by nature good and wise, and endowed from the outset with the innate attributes of right reason and consistency; this must be held to be above the level of man: it is the attribute of god, that is, of the world, which must needs possess that perfect and absolute reason of which I spoke. 2.35. Nor is it possible that it should be said with justice that there is any arrangement of things in which there cannot be something entire and perfect. For as in a vine or in beasts we see that nature, if not prevented by some superior violence, proceeds by her own appropriate path to her destined end; and as in painting, architecture, and the other arts there is a point of perfection which is attainable, and occasionally attained, so it is even much more necessary that in universal nature there must be some complete and perfect result arrived at. Many external accidents may happen to all other natures which may impede their progress to perfection, but nothing can hinder universal nature, because she is herself the ruler and governor of all other natures. That, therefore, must be the fourth and most elevated degree to which no other power can approach. But this degree is that on which the nature of all things is placed; and since she is possessed of this, and she presides over all things, and is subject to no possible impediment, the world must necessarily be an intelligent and even a wise being. But how marvellously great is the ignorance of those men who dispute the perfection of that nature which encircles all things; or who, allowing it to be infinitely perfect, yet deny it to be, in the first place, animated, then reasonable, and, lastly, prudent and wise! For how without these qualities could it be infinitely perfect? If it were like vegetables, or even like beasts, there would be no more reason for thinking it extremely good than extremely bad; and if it were possessed of reason, and had not wisdom from the beginning, the world would be in a worse condition than man; for man may grow wise, but the world, if it were destitute of wisdom through an infinite space of time past, could never acquire it. Thus it would be worse than man. But as that is absurd to imagine, the world must be esteemed wise from all eternity, and consequently a Deity: 2.35. Again, it is undeniable that every organic whole must have an ultimate ideal of perfection. As in vines or cattle we see that, unless obstructed by some force, nature progresses on a certain path of her own to her goal of full development, and as in painting, architecture and the other arts and crafts there is an ideal of perfect workmanship, even so and far more in the world of nature as a whole there must be a process towards completeness and perfection. The various limited modes of being may encounter many external obstacles to hinder their perfect realization, but there can be nothing that can frustrate nature as a whole, since she embraces and contains within herself all modes of being. Hence it follows that there must exist this fourth and highest grade, unassailable by any external force. 2.36. Now this is the grade on which universal nature stands; and since she is of such a character as to be superior to all things and incapable of frustration by any, it follows of necessity that the world is an intelligent being, and indeed also a wise being. "Again, what can be more illogical than to deny that the being which embraces all things must be the best of all things, or, admitting this, to deny that it must be, first, possessed of life, secondly, rational and intelligent, and lastly, endowed with wisdom? How else can it be the best of all things? If it resembles plants or even animals, so far from being highest, it must be reckoned lowest in the scale of being. If again it be capable of reason yet has not been wise from the beginning, the world must be in a worse condition than mankind; for a man can become wise, but if in all the eternity of past time the world has been foolish, obviously it will never attain wisdom; and so it will be inferior to man, which is absurd. Therefore the world must be deemed to have been wise from the beginning, and divine. 2.37. ince there is nothing existing that is not defective, except the universe, which is well provided, and fully complete and perfect in all its numbers and parts. For Chrysippus says, very acutely, that as the case is made for the buckler, and the scabbard for the sword, so all things, except the universe, were made for the sake of something else. As, for instance, all those crops and fruits which the earth produces were made for the sake of animals, and animals for man; as, the horse for carrying, the ox for the plough, the dog for hunting and for a guard. But man himself was born to contemplate and imitate the world, being in no wise perfect, but, if I may so express myself, a particle of perfection; but the world, as it comprehends all, and as nothing exists that is not contained in it, is entirely perfect. In what, therefore, can it be defective, since it is perfect? It cannot want understanding and reason, for they are the most desirable of all qualities. The same Chrysippus observes also, by the use of similitudes, that everything in its kind, when arrived at maturity and perfection, is superior to that which is not — as, a horse to a colt, a dog to a puppy, and a man to a boy — so whatever is best in the whole universe must exist in some complete and perfect being. But nothing is more perfect than the world, and nothing better than virtue. Virtue, therefore, is an attribute of the world. But human nature is not perfect, and nevertheless virtue is produced in it: with how much greater reason, then, do we conceive it to be inherent in the world! Therefore the world has virtue, and it is also wise, and consequently a Deity. 2.37. "In fact there is nothing else beside the world that has nothing wanting, but is fully equipped and complete and perfect in all its details and parts. For as Chrysippus cleverly puts it, just as a shield-case is made for the sake of a shield and a sheath for the sake of a sword, so everything else except the world was created for the sake of some other thing; thus the cornº and fruits produced by the earth were created for the sake of animals, and animals for the sake of man: for example the horse for riding, the ox for ploughing, the dog for hunting and keeping guard; man himself however came into existence for the purpose of contemplating and imitating the world; he is by no means perfect, but he is 'a small fragment of that which is perfect.' 2.38. The world on the contrary, since it embraces all things and since nothing exists which is not within it, is entirely perfect; how then can it fail to possess that which is the best? but there is nothing better than intelligence and reason; the world therefore cannot fail to possess them. Chrysippus therefore also well shows by the aid of illustrations that in the perfect and mature specimen of its kind everything is better than in the imperfect, for instance in a horse than in a foal, in a dog than in a puppy, in a man than in a boy; and that similarly a perfect and complete being is bound to possess that which is the best thing in all the world; 2.39. but no being is more perfect than the world, and nothing is better than virtue; therefore virtue is an essential attribute of the world. Again, man's nature is not perfect, yet virtue may be realized in man; how much more readily then in the world! therefore the world possesses virtue. Therefore it is wise, and consequently divine. "Having thus perceived the divinity of the world, we must also assign the same divinity to the stars, which are formed from the most mobile and the purest part of the aether, and are not compounded of any other element besides; they are of a fiery heat and translucent throughout. Hence they too have the fullest right to be pronounced to be living beings endowed with sensation and intelligence. 2.40. The divinity of the world being now clearly perceived, we must acknowledge the same divinity to be likewise in the stars, which are formed from the lightest and purest part of the ether, without a mixture of any other matter; and, being altogether hot and transparent, we may justly say they have life, sense, and understanding. And Cleanthes thinks that it may be established by the evidence of two of our senses — feeling and seeing — that they are entirely fiery bodies; for the heat and brightness of the sun far exceed any other fire, inasmuch as it enlightens the whole universe, covering such a vast extent of space, and its power is such that we perceive that it not only warms, but often even burns: neither of which it could do if it were not of a fiery quality. Since, then, says he, the sun is a fiery body, and is nourished by the vapors of the ocean (for no fire can continue without some sustece), it must be either like that fire which we use to warm us and dress our food, or like that which is contained in the bodies of animals. And this fire, which the convenience of life requires, is the devourer and consumer of everything, and throws into confusion and destroys whatever it reaches. On the contrary, the corporeal heat is full of life, and salutary; and vivifies, preserves, cherishes, increases, and sustains all things, and is productive of sense; therefore, says he, there can be no doubt which of these fires the sun is like, since it causes all things in their respective kinds to flourish and arrive to maturity; and as the fire of the sun is like that which is contained in the bodies of animated beings, the sun itself must likewise be animated, and so must the other stars also, which arise out of the celestial ardor that we call the sky, or firmament. 2.40. That the stars consist entirely of fire Cleanthes holds to be established by the evidence of two of the senses, those of touch and sight. For the radiance of the sun is more brilliant than that of any fire, inasmuch as it casts its light so far and wide over the boundless universe; and the contact of its rays is so powerful that it not merely warms but often actually burns, neither of which things could it do if it were not made of fire. 'Therefore,' Cleanthes proceeds, 'since the sun is made of fire, and is nourished by the vapours exhaled from the ocean because no fire could continue to exist without sustece of some sort, it follows that it resembles either that fire which we employ in ordinary life or that which is contained in the bodies of living creatures. 2.41. Now our ordinary fire that serves the needs of daily life is a destructive agency, consuming everything, and also wherever it spreads it routs and scatters everything. On the other hand the fire of the body is the glow of life and health; it is the universal preservative, giving nourishment, fostering growth, sustaining, bestowing sensation.' He therefore maintains that there can be no doubt which of the two kinds of fire the sun resembles, for the sun also causes all things to flourish and to bring forth increase each after its kind. Hence since the sun resembles those fires which are contained in the bodies of living creatures, the sun also must be alive; and so too the other heavenly bodies, since they have their origin in the fiery heat of heaven that is entitled the aether or sky. 2.42. As, then, some animals are generated in the earth, some in the water, and some in the air, Aristotle thinks it ridiculous to imagine that no animal is formed in that part of the universe which is the most capable to produce them. But the stars are situated in the ethereal space; and as this is an element the most subtle, whose motion is continual, and whose force does not decay, it follows, of necessity, that every animated being which is produced in it must be endowed with the quickest sense and the swiftest motion. The stars, therefore, being there generated, it is a natural inference to suppose them endued with such a degree of sense and understanding as places them in the rank of Gods.For it may be observed that they who inhabit countries of a pure, clear air have a quicker apprehension and a readier genius than those who live in a thick, foggy climate. It is thought likewise that the nature of a man's diet has an effect on the mind; therefore it is probable that the stars are possessed of an excellent understanding, inasmuch as they are situated in the ethereal part of the universe, and are nourished by the vapors of the earth and sea, which are purified by their long passage to the heavens. But the invariable order and regular motion of the stars plainly manifest their sense and understanding; for all motion which seems to be conducted with reason and harmony supposes an intelligent principle, that does not act blindly, or inconsistently, or at random. And this regularity and consistent course of the stars from all eternity indicates not any natural order, for it is pregt with sound reason, not fortune (for fortune, being a friend to change, despises consistency). It follows, therefore, that they move spontaneously by their own sense and divinity. 2.42. Since therefore some living creatures are born on the earth, others in the water and others in the air, it is absurd, so Aristotle holds, to suppose that no living animal is born in that element which is most adapted for the generation of living things. But the stars occupy the region of aether, and as this has a very rarefied substance and is always in lively motion, it follows that the animal born in this region has the keenest senses and the swiftest power of movement; hence since the stars come into existence in the aether, it is reasonable to suppose that they possess sensation and intelligence. And from this it follows that the stars are to be reckoned as gods. For it may be observed that the inhabitants of those countries in which the air is pure and rarefied have keener wits and greater powers of understanding than persons who live in a dense and heavy climate; 2.43. moreover the substance employed as food is also believed to have some influence on mental acuteness; it is therefore likely that the stars possess surpassing intelligence, since they inhabit the ethereal region of the world and also are nourished by the moist vapours of sea and earth, rarefied in their passage through the wide intervening space. Again, the consciousness and intelligence of the stars is most clearly evinced by their order and regularity; for regular and rhythmical motion is impossible without design, which contains no trace of casual or accidental variation; now the order and eternal regularity of the constellations indicates neither a process of nature, for it is highly rational, nor chance, for chance loves variation and abhors regularity; it follows therefore that the stars move of their own free-will and because of their intelligence and divinity. 2.57. Zeno, then, defines nature to be "an artificial fire, proceeding in a regular way to generation;" for he thinks that to create and beget are especial properties of art, and that whatever may be wrought by the hands of our artificers is much more skilfully performed by nature, that is, by this artificial fire, which is the master of all other arts. According to this manner of reasoning, every particular nature is artificial, as it operates agreeably to a certain method peculiar to itself; but that universal nature which embraces all things is said by Zeno to be not only artificial, but absolutely the artificer, ever thinking and providing all things useful and proper; and as every particular nature owes its rise and increase to its own proper seed, so universal nature has all her motions voluntary, has affections and desires (by the Greeks called ὁρμὰς) productive of actions agreeable to them, like us, who have sense and understanding to direct us. Such, then, is the intelligence of the universe; for which reason it may be properly termed prudence or providence (in Greek, πρόνοια), since her chiefest care and employment is to provide all things fit for its duration, that it may want nothing, and, above all, that it may be adorned with all perfection of beauty and ornament. 2.57. "I therefore believe that I shall not be wrong if in discussing this subject I take my first principle from the prince of seekers after truth, Zeno himself. Now Zeno gives this definition of nature: 'nature (he says) is a craftsmanlike fire, proceeding methodically to the work of generation.' For he holds that the special function of an art or craft is to create and generate, and that what in the processes of our arts is done by the hand is done with far more skilful craftsmanship by nature, that is, as I said, by that 'craftsmanlike' fire which is the teacher of the other arts. And on this theory, while each department of nature is 'craftsmanlike,' in the sense of having a method or path marked out for it to follow, 2.58. the nature of the world itself, which encloses and contains all things in its embrace, is styled by Zeno not merely 'craftsmanlike' but actually 'a craftsman,' whose foresight plans out the work to serve its use and purpose in every detail. And as the other natural substances are generated, reared and sustained each by its own seeds, so the world-nature experiences all those motions of the will, those impulses of conation and desire, that the Greeks call hormae, and follows these up with the appropriate actions in the same way as do we ourselves, who experience emotions and sensations. Such being the nature of the world-mind, it can therefore correctly be designated as prudence or providence (for in Greek it is termed pronoia); and this providence is chiefly directed and concentrated upon three objects, namely to secure for the world, first, the structure best fitted for survival; next, absolute completeness; but chiefly, consummate beauty and embellishment of every kind. 2.90. Well then, even as the shepherd at the first sight thinks he sees some lifeless and iimate object, but afterwards is led by clearer indications to begin to suspect the true nature of the thing about which he had previously been uncertain, so it would have been the proper course for the philosophers, if it so happened that the first sight of the world perplexed them, afterwards when they had seen its definite and regular motions, and all its phenomena controlled by fixed system and unchanging uniformity, to infer the presence not merely of an inhabitant of this celestial and divine abode, but also of a ruler and governor, the architect as it were of this mighty and monumental structure. "But as it is they appear to me to have no suspicion even of the marvels of the celestial and terrestrial creation. |
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53. Anon., Testament of Levi, 18.11 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •wisdom of solomon Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 570 |
54. Septuagint, Wisdom of Solomon, a b c d\n0 7.25 7.25 7 25\n1 19 19 19 None\n2 10.5 10.5 10 5\n3 2 2 2 None\n4 14 14 14 None\n.. ... ... .. ...\n252 7.22 7.22 7 22\n253 2.22 2.22 2 22\n254 2.24 2.24 2 24\n255 25.3 25.3 25 3\n256 10.1-11.1 10.1 10 1\n\n[257 rows x 4 columns] (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 80; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 170; Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 151, 152 | 7.25. For she is a breath of the power of God,and a pure emanation of the glory of the Almighty;therefore nothing defiled gains entrance into her. |
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55. Septuagint, 2 Maccabees, 7.6, 7.14, 7.19, 7.31-7.36 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •wisdom of solomon Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 130 | 7.6. The Lord God is watching over us and in truth has compassion on us, as Moses declared in his song which bore witness against the people to their faces, when he said, `And he will have compassion on his servants.'' 7.14. And when he was near death, he said, 'One cannot but choose to die at the hands of men and to cherish the hope that God gives of being raised again by him. But for you there will be no resurrection to life!' 7.19. But do not think that you will go unpunished for having tried to fight against God!' 7.31. But you, who have contrived all sorts of evil against the Hebrews, will certainly not escape the hands of God.' 7.32. For we are suffering because of our own sins." 7.33. And if our living Lord is angry for a little while, to rebuke and discipline us, he will again be reconciled with his own servants.' 7.34. But you, unholy wretch, you most defiled of all men, do not be elated in vain and puffed up by uncertain hopes, when you raise your hand against the children of heaven.' 7.35. You have not yet escaped the judgment of the almighty, all-seeing God.' 7.36. For our brothers after enduring a brief suffering have drunk of everflowing life under God's covet; but you, by the judgment of God, will receive just punishment for your arrogance.' |
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56. Dead Sea Scrolls, Pesher On Habakkuk, 5.3-5.6 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •wisdom of solomon Found in books: Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 180 |
57. Septuagint, Judith, 5.3, 8.15 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •wisdom of solomon, greek, originally composed in Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 36 | 5.3. and said to them, "Tell me, you Canaanites, what people is this that lives in the hill country? What cities do they inhabit? How large is their army, and in what does their power or strength consist? Who rules over them as king, leading their army? 8.15. For if he does not choose to help us within these five days, he has power to protect us within any time he pleases, or even to destroy us in the presence of our enemies. |
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58. Dead Sea Scrolls, Compositions 11Q5, 26.14 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •logos, in wisdom of solomon Found in books: McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 79 |
59. Dead Sea Scrolls, Testament of Levi, 18.11 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •wisdom of solomon Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 570 |
60. Septuagint, 3 Maccabees, 3.4, 3.8-3.10, 4.21, 5.28, 6.10, 6.15, 6.25-6.26 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 170 | 3.4. but because they worshiped God and conducted themselves by his law, they kept their separateness with respect to foods. For this reason they appeared hateful to some; 3.8. The Greeks in the city, though wronged in no way, when they saw an unexpected tumult around these people and the crowds that suddenly were forming, were not strong enough to help them, for they lived under tyranny. They did try to console them, being grieved at the situation, and expected that matters would change; 3.9. for such a great community ought not be left to its fate when it had committed no offense. 4.21. But this was an act of the invincible providence of him who was aiding the Jews from heaven. 5.28. This was the act of God who rules over all things, for he had implanted in the king's mind a forgetfulness of the things he had previously devised. 6.15. Let it be shown to all the Gentiles that you are with us, O Lord, and have not turned your face from us; but just as you have said, `Not even when they were in the land of their enemies did I neglect them,' so accomplish it, O Lord." 6.25. Who is it that has taken each man from his home and senselessly gathered here those who faithfully have held the fortresses of our country? 6.26. Who is it that has so lawlessly encompassed with outrageous treatment those who from the beginning differed from all nations in their goodwill toward us and often have accepted willingly the worst of human dangers? |
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61. Anon., Jubilees, 12.17 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •wisdom of solomon Found in books: Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 31, 32; Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 17 | 12.17. And in the sixth week, in the fifth year thereof, Abram sat up throughout the night on the new moon of the seventh month to observe the stars from the evening to the morning, in order to see what would be the character of the year with regard to the rains, 23. And he placed two fingers of Jacob on his eyes, and he blessed the God of gods, and he covered his face ,and stretched out his feet and slept the sleep of eternity, and was gathered to his fathers.,And notwithstanding all this Jacob was lying in his bosom, and knew not that Abraham, his father's father, was dead.,And Jacob awoke from his sleep, and behold Abraham was cold as ice, and he said: "Father, father!"; but there was none that spake,,and he knew that he was dead. And he arose from his bosom and ran and told Rebecca, his mother;,and Rebecca went to Isaac in the night and told him;,and they went together, and Jacob with them, and a lamp was in his hand, and when they had gone in they found Abraham lying dead.,And Isaac fell on the face of his father, and wept and kissed him. And the voices were heard in the house of Abraham,and Ishmael his son arose, and went to Abraham his father, and wept over Abraham his father, he and all the house of Abraham, and they wept with a great weeping.,And his sons Isaac and Ishmael buried him in the double cave, near Sarah his wife,,and they wept for him forty days, all the men of his house, and Isaac and Ishmael, and all their sons, and all the sons of Keturah in their places, and the days of weeping for Abraham were ended.,And he lived three jubilees and four weeks of years, one hundred and seventy-five years, and completed the days of his life, being old and full of days.,For the days of the forefathers, of their life, were nineteen jubilees; and after the Flood they began to grow less than nineteen jubilees,,and to decrease in jubilees, and to grow old quickly, and to be full of their days by reason of manifold tribulation and the wickedness of their ways,,with the exception of Abraham.rFor Abraham was perfect in all his deeds with the Lord, and well-pleasing in righteousness all the days of his life;,and behold, he did not complete four jubilees in his life, when he had grown old by reason of the wickedness and was full of his days.,And all the generations which will arise from this time until the day of the great judgment will grow old quickly, before they complete two jubilees,,and their knowledge will forsake them by reason of their old age [and all their knowledge will vanish away].,And in those days, if a man live a jubilee and a half of years, they will say regarding him: "He hath lived long,,and the greater part of his days are pain and sorrow and tribulation, and there is no peace:,For calamity followeth on calamity, and wound on wound, and tribulation on tribulation, and evil tidings on evil tidings, and illness on illness, and all evil judgments such as these, one with another,,illness and overthrow, and snow and frost and ice, and fever, and chills, and torpor, and famine, and death, and sword, and captivity, and all kinds of calamities and pains.",And all these will come on an evil generation, which transgresseth on the earth: their works are uncleanness and fornication, and pollution and abominations.,Then they will say: "The days of the forefathers were many (even), unto a thousand years, and were good; but, behold, the days of our life, if a man hath lived many, are three score years and ten, and, if he is strong, four score years, and those evil,and there is no peace in the days of this evil generation." ,And in that generation the sons will convict their fathers and their elders of sin and unrighteousness, and of the words of their mouth,and the great wickednesses which they perpetrate, and concerning their forsaking the covet which the Lord made between them and Him, that they should observe and do all His commandments and His ordices and all His laws, without departing either to the right hand or to the left.,For all have done evil, and every mouth speaketh iniquity and all their works are an uncleanness and an abomination, and all their ways are pollution, uncleanness and destruction.,Behold the earth will be destroyed on account of all their works, and there will be no seed of the vine, and no oil; for their works are altogether faithless,,and they will all perish together, beasts and cattle and birds, and all the fish of the sea, on account of the children of men.,And they will strive one with another, the young with the old, and the old with the young, the poor with the rich, and the lowly with the great, and the beggar with the prince,,on account of the law and the covet; for they have forgotten commandment, and covet, and feasts, and months, and Sabbaths, and jubilees, and all judgments. ,And they will stand (with bows and) swords and war to turn them back into the way; but they will not return until much blood hath been shed on the earth,,one by another.rAnd those who have escaped will not return from their wickedness to the way of righteousness,,but they will all exalt themselves to deceit and wealth, that they may each take all that is his neighbour's, and they will name the great name, but not in truth and not in righteousness,,and they will defile the holy of holies with their uncleanness and the corruption of their pollution.,And a great punishment will befall the deeds of this generation from the Lord, and He will give them over to the sword and to judgment and to captivity, and to be plundered and devoured.,And He will wake up against them the sinners of the Gentiles, who have neither mercy nor compassion, and who will respect the person of none, neither old nor young, nor any one, for they are more wicked and strong to do evil than all the children of men.,And they will use violence against Israel and transgression against Jacob, And much blood will be shed upon the earth, And there will be none to gather and none to bury.,In those days they will cry aloud, And call and pray that they may be saved from the hand of the sinners, the Gentiles; But none will be saved.,And the heads of the children will be white with grey hair, And a child of three weeks will appear old like a man of one hundred years, And their stature will be destroyed by tribulation and oppression.,And in those days the children will begin to study the laws, And to seek the commandments, And to return to the path of righteousness.,And the days will begin to grow many and increase amongst those children of men, Till their days draw nigh to one thousand years, And to a greater number of years than (before) was the number of the days.,And there will be no old man Nor one who is not satisfied with his days, For all will be (as) children and youths.rAnd all their days they will complete and live in peace and in joy,,And there will be no Satan nor any evil destroyer; For all their days will be days of blessing and healing,,And at that time the Lord will heal His servants, And they will rise up and see great peace, And drive out their adversaries.,And the righteous will see and be thankful, And rejoice with joy for ever and ever,,And will see all their judgments and all their curses on their enemies.,And their bones will rest in the earth, And their spirits will have much joy, And they will know that it is the Lord who executeth judgment, And showeth mercy to hundreds and thousands and to all that love Him.,And do thou, Moses, write down these words; for thus are they written, and they record (them) on the heavenly tables for a testimony for the generations for ever. |
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62. Septuagint, Ecclesiasticus (Siracides), 1.5, 1.14, 1.16, 1.25, 1.27, 3.15, 4.21, 4.26, 5.5, 5.6, 12.14, 13.24, 14.22, 16.9, 19.20, 24.1, 24.2, 24.3, 24.4, 24.5, 24.6, 24.7, 24.8, 24.9, 24.10, 24.11, 24.12, 24.13, 24.14, 24.15, 24.16, 24.17, 24.18, 24.19, 24.20, 24.21, 24.22, 24.23, 24.24, 24.25, 24.26, 24.27, 25.3, 25.24, 38.2, 38.24, 39.1, 39.2, 39.3, 39.4, 39.5, 43.13, 43.23, 43.26, 44.1, 45.5, 1, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 2, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 3, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 4, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 5, 50, 51, 7, 8, 9, prologue, 6 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 35; Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 96; Legaspi, Wisdom in Classical and Biblical Tradition (2018) 198, 199; McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 79, 80; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 117, 140, 145 | 1.5. The root of wisdom -- to whom has it been revealed?Her clever devices -- who knows them? 1.14. To fear the Lord is wisdoms full measure;she satisfies men with her fruits; 1.16. The fear of the Lord is the crown of wisdom,making peace and perfect health to flourish. 1.25. In the treasuries of wisdom are wise sayings,but godliness is an abomination to a sinner. 1.27. For the fear of the Lord is wisdom and instruction,and he delights in fidelity and meekness. 3.15. in the day of your affliction it will be remembered in your favor;as frost in fair weather, your sins will melt away. 4.21. For there is a shame which brings sin,and there is a shame which is glory and favor. 4.26. Do not be ashamed to confess your sins,and do not try to stop the current of a river. 5.5. Do not be so confident of atonement that you add sin to sin. 5.5. A pleasant voice multiplies friends,and a gracious tongue multiplies courtesies. 5.6. Do not say, "His mercy is great,he will forgive the multitude of my sins," for both mercy and wrath are with him,and his anger rests on sinners. 5.6. Let those that are at peace with you be many,but let your advisers be one in a thousand. 12.14. So no one will pity a man who associates with a sinner and becomes involved in his sins. 13.24. Riches are good if they are free from sin,and poverty is evil in the opinion of the ungodly. 14.22. Pursue wisdom like a hunter,and lie in wait on her paths. 16.9. He showed no pity for a nation devoted to destruction,for those destroyed in their sins; 24.1. Wisdom will praise herself,and will glory in the midst of her people. 24.1. In the holy tabernacle I ministered before him,and so I was established in Zion. 24.2. In the assembly of the Most High she will open her mouth,and in the presence of his host she will glory: 24.2. For the remembrance of me is sweeter than honey,and my inheritance sweeter than the honeycomb. 24.3. "I came forth from the mouth of the Most High,and covered the earth like a mist. 24.3. I went forth like a canal from a river and like a water channel into a garden. 24.4. I dwelt in high places,and my throne was in a pillar of cloud. 24.5. Alone I have made the circuit of the vault of heaven and have walked in the depths of the abyss. 24.6. In the waves of the sea, in the whole earth,and in every people and nation I have gotten a possession. 24.7. Among all these I sought a resting place;I sought in whose territory I might lodge. 24.8. "Then the Creator of all things gave me a commandment,and the one who created me assigned a place for my tent. And he said, `Make your dwelling in Jacob,and in Israel receive your inheritance. 24.9. From eternity, in the beginning, he created me,and for eternity I shall not cease to exist. 24.11. In the beloved city likewise he gave me a resting place,and in Jerusalem was my dominion. 24.12. So I took root in an honored people,in the portion of the Lord, who is their inheritance. 24.13. "I grew tall like a cedar in Lebanon,and like a cypress on the heights of Hermon. 24.14. I grew tall like a palm tree in En-gedi,and like rose plants in Jericho;like a beautiful olive tree in the field,and like a plane tree I grew tall. 24.15. Like cassia and camels thorn I gave forth the aroma of spices,and like choice myrrh I spread a pleasant odor,like galbanum, onycha, and stacte,and like the fragrance of frankincense in the tabernacle. 24.16. Like a terebinth I spread out my branches,and my branches are glorious and graceful. 24.17. Like a vine I caused loveliness to bud,and my blossoms became glorious and abundant fruit. 24.19. "Come to me, you who desire me,and eat your fill of my produce. 24.21. Those who eat me will hunger for more,and those who drink me will thirst for more. 24.22. Whoever obeys me will not be put to shame,and those who work with my help will not sin." 24.23. All this is the book of the covet of the Most High God,the law which Moses commanded us as an inheritance for the congregations of Jacob. 24.25. It fills men with wisdom, like the Pishon,and like the Tigris at the time of the first fruits. 24.26. It makes them full of understanding, like the Euphrates,and like the Jordan at harvest time. 24.27. It makes instruction shine forth like light,like the Gihon at the time of vintage. 25.3. You have gathered nothing in your youth;how then can you find anything in your old age? 25.24. From a woman sin had its beginning,and because of her we all die. 38.2. for healing comes from the Most High,and he will receive a gift from the king. 38.2. Do not give your heart to sorrow;drive it away, remembering the end of life. 38.24. The wisdom of the scribe depends on the opportunity of leisure;and he who has little business may become wise. 39.1. On the other hand he who devotes himself to the study of the law of the Most High will seek out the wisdom of all the ancients,and will be concerned with prophecies; 39.1. Nations will declare his wisdom,and the congregation will proclaim his praise; 39.2. he will preserve the discourse of notable men and penetrate the subtleties of parables; 39.2. From everlasting to everlasting he beholds them,and nothing is marvelous to him. 39.3. he will seek out the hidden meanings of proverbs and be at home with the obscurities of parables. 39.3. the teeth of wild beasts, and scorpions and vipers,and the sword that punishes the ungodly with destruction; 39.4. He will serve among great men and appear before rulers;he will travel through the lands of foreign nations,for he tests the good and the evil among men. 39.5. He will set his heart to rise early to seek the Lord who made him,and will make supplication before the Most High;he will open his mouth in prayer and make supplication for his sins. 44.1. Let us now praise famous men,and our fathers in their generations. 44.1. But these were men of mercy,whose righteous deeds have not been forgotten; 45.5. He made him hear his voice,and led him into the thick darkness,and gave him the commandments face to face,the law of life and knowledge,to teach Jacob the covet,and Israel his judgments. |
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63. Dead Sea Scrolls, Hodayot, 9.13-9.15 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •logos, in wisdom of solomon Found in books: McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 79 |
64. Septuagint, 4 Maccabees, 1.28, 2.4-2.16, 9.9, 9.32, 10.11, 11.3, 11.23, 12.12, 14.18, 15.2, 18.5-18.19, 18.22 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 130; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 35, 310; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 142 | 1.28. Just as pleasure and pain are two plants growing from the body and the soul, so there are many offshoots of these plants, 2.5. Thus the law says, "You shall not covet your neighbor's wife...or anything that is your neighbor's." 2.6. In fact, since the law has told us not to covet, I could prove to you all the more that reason is able to control desires. Just so it is with the emotions that hinder one from justice. 2.7. Otherwise how could it be that someone who is habitually a solitary gormandizer, a glutton, or even a drunkard can learn a better way, unless reason is clearly lord of the emotions? 2.8. Thus, as soon as a man adopts a way of life in accordance with the law, even though he is a lover of money, he is forced to act contrary to his natural ways and to lend without interest to the needy and to cancel the debt when the seventh year arrives. 2.9. If one is greedy, he is ruled by the law through his reason so that he neither gleans his harvest nor gathers the last grapes from the vineyard. In all other matters we can recognize that reason rules the emotions. 2.10. For the law prevails even over affection for parents, so that virtue is not abandoned for their sakes. 2.11. It is superior to love for one's wife, so that one rebukes her when she breaks the law. 2.12. It takes precedence over love for children, so that one punishes them for misdeeds. 2.13. It is sovereign over the relationship of friends, so that one rebukes friends when they act wickedly. 2.14. Do not consider it paradoxical when reason, through the law, can prevail even over enmity. The fruit trees of the enemy are not cut down, but one preserves the property of enemies from the destroyers and helps raise up what has fallen. 9.9. but you, because of your bloodthirstiness toward us, will deservedly undergo from the divine justice eternal torment by fire." 9.32. but you suffer torture by the threats that come from impiety. You will not escape, most abominable tyrant, the judgments of the divine wrath." 10.11. but you, because of your impiety and bloodthirstiness, will undergo unceasing torments." 11.3. I have come of my own accord, so that by murdering me you will incur punishment from the heavenly justice for even more crimes. 11.23. and I myself will bring a great avenger upon you, you inventor of tortures and enemy of those who are truly devout. 12.12. Because of this, justice has laid up for you intense and eternal fire and tortures, and these throughout all time will never let you go. 18.5. The tyrant Antiochus was both punished on earth and is being chastised after his death. Since in no way whatever was he able to compel the Israelites to become pagans and to abandon their ancestral customs, he left Jerusalem and marched against the Persians. 18.6. The mother of seven sons expressed also these principles to her children: 18.7. I was a pure virgin and did not go outside my father's house; but I guarded the rib from which woman was made. 18.8. No seducer corrupted me on a desert plain, nor did the destroyer, the deceitful serpent, defile the purity of my virginity. 18.9. In the time of my maturity I remained with my husband, and when these sons had grown up their father died. A happy man was he, who lived out his life with good children, and did not have the grief of bereavement. 18.10. While he was still with you, he taught you the law and the prophets. 18.11. He read to you about Abel slain by Cain, and Isaac who was offered as a burnt offering, and of Joseph in prison. 18.12. He told you of the zeal of Phineas, and he taught you about Haiah, Azariah, and Mishael in the fire. 18.13. He praised Daniel in the den of the lions and blessed him. 18.14. He reminded you of the scripture of Isaiah, which says, `Even though you go through the fire, the flame shall not consume you.' 18.15. He sang to you songs of the psalmist David, who said, `Many are the afflictions of the righteous.' 18.16. He recounted to you Solomon's proverb, `There is a tree of life for those who do his will.' 18.17. He confirmed the saying of Ezekiel, `Shall these dry bones live?' 18.18. For he did not forget to teach you the song that Moses taught, which says, 18.19. `I kill and I make alive: this is your life and the length of your days.'" 18.22. For these crimes divine justice pursued and will pursue the accursed tyrant. |
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65. Anon., Sibylline Oracles, 3.1-3.45, 3.105-3.155, 3.234-3.258, 3.573-3.600, 3.626-3.629 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •sibylline oracles, wisdom of solomon comparison •wisdom of solomon Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 45 | 3.1. O THOU high-thundering blessed heavenly One, 3.2. Who hast set in their place the cherubim, 3.3. I, who have uttered what is all too true, 3.4. Entreat thee, let me have a little rest; 3.5. 5 For my heart has grown weary from within. 3.6. But why again leaps my heart, and my soul 3.7. With a whip smitten from within constrained 3.8. To utter forth its message unto all? 3.9. But yet again will I proclaim all thing 3.10. 10 Which God commands me to proclaim to men. 3.11. O men, that in your image have a form 3.12. Fashioned of God, why do ye vainly stray 3.13. And walk not in the straight way, always mindful 3.14. of the immortal Maker? God is one, 3.15. 15 Sovereign, ineffable, dwelling in heaven, 3.16. The self-existent and invisible, 3.17. Himself alone beholding everything; 3.18. Him sculptor's hand made not, nor is his form 3.19. Shown by man's art from gold or ivory; 3.20. 20 But he, eternal Lord, proclaims himself 3.21. As one who is and was erst and shall be 3.22. Again hereafter. For who being mortal 3.23. Can see God with his eyes? Or who shall bear 3.24. To hear the only name of heaven's great God, 3.25. 25 The ruler of the world? He by his word 3.26. Created all things, even heaven and sea, 3.27. And tireless sun, and full moon and bright stars, 3.28. And mighty mother Tethys, springs and rivers, 3.28. 28 of the Chaldeans, nor astronomize; 3.29. Imperishable fire, and days and nights. 3.29. O For these are all deceptive, in so far 3.30. 30 This is the God who formed four-lettered Adam, 3.30. As foolish men go seeking day by day 3.31. The first one formed, and filling with his name 3.31. Training their souls unto no useful work; 3.32. East, west, and south, and north. The same is he 3.32. And then did they teach miserable men 3.33. Who fixed the pattern of the human form, 3.33. Deceptions, whence to mortals on the earth 3.34. And made wild beasts, and creeping things, and fowls. 3.35. 35 Ye do not worship neither fear ye God, 3.36. But vainly go astray and bow the knee 3.37. To serpents, and make offering to cats, 3.38. And idols, and stone images of men, 3.39. And sit before the doors of godless temples; 3.40. 40 Ye guard him who is God, who keeps all things, 3.41. And merry with the wickedness of stone 3.42. Forget the judgment of the immortal Saviour 3.43. Who made the heaven and earth. Alas! a race 3.44. That has delight in blood, deceitful, vile, 3.45. 45 Ungodly, of false, double-tongued, immoral men, 3.105. 105 Creation itself together and pick out 3.106. What is pure. No more laughing spheres of light, 3.107. Nor night, nor dawn, nor many days of care, 3.108. Nor spring, nor winter, nor the summer-time, 3.109. Nor autumn. And then of the mighty God 3.110. 110 The judgment midway in a mighty age 3.111. Shall come, when all these things shall come to pass. 3.112. O navigable waters and each land 3.113. of the Orient and of the Occident, 3.114. Subject shall all things be to him who come 3.115. 115 Into the world again, and therefore he 3.116. Himself became first conscious of his power. 3.117. But when the threatenings of the mighty God 3.118. Are fulfilled, which he threatened mortals once, 3.119. When in Assyrian land they built a tower;– 3.120. 120 (And they all spoke one language, and resolved 3.121. To mount aloft into the starry heaven; 3.122. But on the air the Immortal straightway put 3.123. A mighty force; and then winds from above 3.124. Cast down the great tower and stirred mortals up 3.125. 125 To wrangling with each other; therefore men 3.126. Gave to that city the name of Babylon);– 3.127. Now when the tower fell and the tongues of men 3.128. Turned to all sorts of sounds, straightway all earth 3.129. Was filled with men and kingdoms were divided; 3.130. 130 And then the generation tenth appeared 3.131. of mortal men, from the time when the flood 3.132. Came upon earlier men. And Cronos reigned, 3.133. And Titan and Iapetus; and men called them 3.134. Best offspring of Gaia and of Uranus, 3.135. 135 Giving to them names both of earth and heaven, 3.136. Since they were very first of mortal men. 3.137. So there were three divisions of the earth 3.138. According to the allotment of each man, 3.139. And each one having his own portion reigned 3.140. 140 And fought not; for a father's oaths were there 3.141. And equal were their portions. But the time 3.142. Complete of old age on the father came, 3.143. And he died; and the sons infringing oath 3.144. Stirred up against each other bitter strife, 3.145. 145 Which one should have the royal rank and rule 3.146. Over all mortals; and against each other 3.147. Cronos and Titan fought. But Rhea and Gaia, 3.148. And Aphrodite fond of crowns, Demeter, 3.149. And Hestia and Dione of fair lock 3.150. 150 Brought them to friendship, and together called 3.151. All who were kings, both brothers and near kin, 3.152. And others of the same ancestral blood, 3.153. And they judged Cronos should reign king of all, 3.154. For he was oldest and of noblest form. 3.155. 155 But Titan laid on Cronos mighty oath 3.234. of which a king of Egypt shall be king 3.235. 235 Who shall be a descendant from the Greeks. 3.236. And then the nation of the mighty God 3.237. Shall be again strong and they shall be guide 3.238. of life to all men. But why did God place 3.239. This also in my mind to tell: what first, 3.240. 240 And what next, and what evil last shall be 3.241. On all men? Which of these shall take the lead? 3.242. First on the Titans will God visit evil. 3.243. For they shall pay to mighty Cronos's son 3.244. The penal satisfaction, since they bound 3.245. 245 Both Cronos and the mother dearly loved. 3.246. Again shall there be tyrants for the Greek 3.247. And fierce kings overweening and impure, 3.248. Adulterous and altogether bad; 3.249. And for men shall be no more rest from war. 3.250. 250 And the dread Phrygians shall perish all, 3.251. And unto Troy shall evil come that day. 3.252. And to the Persians and Assyrian 3.253. Evil shall straightaway come, and to all Egypt 3.254. And Libya and the Ethiopians, 3.255. 255 And to the Carians and Pamphylians– 3.256. Evil to pass from one place to another, 3.257. And to all mortals. Why now one by one 3.258. Do I speak forth? But when the first receive 3.573. O sign of Cyprus, may an earthquake waste 3.574. Thy phalanxes away, and many soul 3.575. 575 With one accord shall Hades bold in charge. 3.576. And Trallis near by Ephesus, and wall 3.577. Well made, and very precious wealth of men 3.578. Shall be dissolved by earthquake; and the land 3.579. Shall burst out with hot water; and the earth 3.580. 580 Shall swallow down those who are by the fire 3.581. And stench of brimstone heavily oppressed. 3.582. And Samos shall in time build royal houses. 3.583. But to thee, Italy, no foreign war 3.584. Shall come, but lamentable tribal blood 3.585. 585 Not easily exhausted, much renowned, 3.586. Shall make thee, impudent one, desolate. 3.587. And thou thyself beside hot ashes stretched, 3.588. As thou in thine own heart didst not foresee, 3.589. Shalt slay thyself. And thou shalt not of men 3.590. 590 Be mother, but a nurse of beasts of prey. 3.591. But when from Italy shall come a man, 3.592. A spoiler, then, Laodicea, thou, 3.593. Beautiful city of the Carian 3.594. By Lycus's wondrous water, falling prone, 3.595. 595 Shalt weep in silence for thy boastful sire. 3.596. Thracian Crobyzi shall rise up on Hæmus. 3.597. Chatter of teeth to the Campanians come 3.598. Because of wasting famine; Corsica 3.599. Weeps her old father, and Sardinia 3.600. 600 Shall by great storms of winter and the stroke 3.626. And lawless life impure which they lived, 3.627. Opening a mouth impure, and fearful word 3.628. Deceitful and unrighteous forth, 3.629. And stood against the God, the King, |
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66. Lucretius Carus, On The Nature of Things, 5.373-5.405 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •wisdom of solomon Found in books: Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 32 5.373. haut igitur leti praeclusa est ianua caelo 5.374. nec soli terraeque neque altis aequoris undis, 5.375. sed patet immani et vasto respectat hiatu. 5.376. quare etiam nativa necessumst confiteare 5.377. haec eadem; neque enim, mortali corpore quae sunt, 5.378. ex infinito iam tempore adhuc potuissent 5.379. inmensi validas aevi contemnere vires. 5.380. Denique tantopere inter se cum maxima mundi 5.381. pugnent membra, pio nequaquam concita bello, 5.382. nonne vides aliquam longi certaminis ollis 5.383. posse dari finem, vel cum sol et vapor omnis 5.384. omnibus epotis umoribus exsuperarint? 5.385. quod facere intendunt, neque adhuc conata patrantur; 5.386. tantum suppeditant amnes ultraque mitur 5.387. omnia diluviare ex alto gurgite ponti: 5.388. ne quiquam, quoniam verrentes aequora venti 5.389. deminuunt radiisque retexens aetherius sol, 5.390. et siccare prius confidunt omnia posse 5.391. quam liquor incepti possit contingere finem. 5.392. tantum spirantes aequo certamine bellum 5.393. magnis inter se de rebus cernere certant, 5.394. cum semel interea fuerit superantior ignis 5.395. et semel, ut fama est, umor regnarit in arvis. 5.396. ignis enim superavit et ambiens multa perussit, 5.397. avia cum Phaethonta rapax vis solis equorum 5.398. aethere raptavit toto terrasque per omnis. 5.399. at pater omnipotens ira tum percitus acri 5.400. magimum Phaethonta repenti fulminis ictu 5.401. deturbavit equis in terram, Solque cadenti 5.402. obvius aeternam succepit lampada mundi 5.403. disiectosque redegit equos iunxitque trementis, 5.404. inde suum per iter recreavit cuncta gubers, 5.405. scilicet ut veteres Graium cecinere poetae poëtae . | 5.380. Again, since battle so fiercely one with other The four most mighty members the world, Aroused in an all unholy war, Seest not that there may be for them an end of the long strife?- Or when the skiey sun And all the heat have won dominion o'er The sucked-up waters all?- And this they try Still to accomplish, though as yet they fail,- For so aboundingly the streams supply New store of waters that 'tis rather they Who menace the world with inundations vast From forth the unplumbed chasms of the sea. But vain- since winds (that over-sweep amain) And skiey sun (that with his rays dissolves) Do minish the level seas and trust their power To dry up all, before the waters can Arrive at the end of their endeavouring. Breathing such vasty warfare, they contend In balanced strife the one with other still Concerning mighty issues,- though indeed The fire was once the more victorious, And once- as goes the tale- the water won A kingdom in the fields. For fire o'ermastered And licked up many things and burnt away, What time the impetuous horses of the Sun Snatched Phaethon headlong from his skiey road Down the whole ether and over all the lands. But the omnipotent Father in keen wrath Then with the sudden smite of thunderbolt Did hurl the mighty-minded hero off Those horses to the earth. And Sol, his sire, Meeting him as he fell, caught up in hand The ever-blazing lampion of the world, And drave together the pell-mell horses there And yoked them all a-tremble, and amain, Steering them over along their own old road, Restored the cosmos,- as forsooth we hear From songs of ancient poets of the Greeks- A tale too far away from truth, meseems. For fire can win when from the infinite Has risen a larger throng of particles of fiery stuff; and then its powers succumb, Somehow subdued again, or else at last It shrivels in torrid atmospheres the world. And whilom water too began to win- As goes the story- when it overwhelmed The lives of men with billows; and thereafter, When all that force of water-stuff which forth From out the infinite had risen up Did now retire, as somehow turned aside, The rain-storms stopped, and streams their fury checked. FORMATION OF THE WORLD AND ASTRONOMICAL QUESTIONS But in what modes that conflux of first-stuff Did found the multitudinous universe of earth, and sky, and the unfathomed deeps of ocean, and courses of the sun and moon, I'll now in order tell. For of a truth Neither by counsel did the primal germs 'Stablish themselves, as by keen act of mind, Each in its proper place; nor did they make, Forsooth, a compact how each germ should move; But, lo, because primordials of things, Many in many modes, astir by blows From immemorial aeons, in motion too By their own weights, have evermore been wont To be so borne along and in all modes To meet together and to try all sorts Which, by combining one with other, they Are powerful to create: because of this It comes to pass that those primordials, Diffused far and wide through mighty aeons, The while they unions try, and motions too, of every kind, meet at the last amain, And so become oft the commencements fit of mighty things- earth, sea, and sky, and race of living creatures. |
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67. Strabo, Geography, 17.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •wisdom of solomon Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 206 | 17.1. BOOK 17WHEN we were describing Arabia, we included in the description the gulfs which compress and make it a peninsula, namely the Gulfs of Arabia and of Persis. We described at the same time some parts of Egypt, and those of Ethiopia, inhabited by the Troglodytae, and by the people situated next to them, extending to the confines of the Cinnamon country.We are now to describe the remaining parts contiguous to these nations, and situated about the Nile. We shall then give an account of Africa, which remains to complete this treatise on Geography.And here we must previously adduce the opinions of Eratosthenes.,He says, that the Nile is distant from the Arabian Gulf towards the west 1000 stadia, and that it resembles (in its course) the letter N reversed. For after flowing, he says, about 2700 stadia from Meroe towards the north, it turns again to the south, and to the winter sunset, continuing its course for about 3700 stadia, when it is almost in the latitude of the places about Meroe. Then entering far into Africa, and having made another bend, it flows towards the north, a distance of 5300 stadia, to the great cataract; and inclining a little to the east, traverses a distance of 1200 stadia to the smaller cataract at Syene, and 5300 stadia more to the sea.Two rivers empty themselves into it, which issue out of some lakes towards the east, and encircle Meroe, a considerable island. One of these rivers is called Astaboras, flowing along the eastern side of the island. The other is the Astapus, or, as some call it, Astasobas. But the Astapus is said to be another river, which issues out of some lakes on the south, and that this river forms nearly the body of the (stream of the) Nile, which flows in a straight line, and that it is filled by the summer rains; that above the confluence of the Astaboras and the Nile, at the distance of 700 stadia, is Meroe, a city having the same name as the island; and that there is another island above Meroe, occupied by the fugitive Egyptians, who revolted in the time of Psammitichus, and are called Sembritae, or foreigners. Their sovereign is a queen, but they obey the king of Meroe.The lower parts of the country on each side Meroe, along the Nile towards the Red Sea, are occupied by Megabari and Blemmyes, who are subject to the Ethiopians, and border upon the Egyptians; about the sea are Troglodytae. The Troglodytae, in the latitude of Meroe, are distant ten or twelve days' journey from the Nile. On the left of the course of the Nile live Nubae in Libya, a populous nation. They begin from Meroe, and extend as far as the bends (of the river). They are not subject to the Ethiopians, but live independently, being distributed into several sovereignties.The extent of Egypt along the sea, from the Pelusiac to the Canobic mouth, is 1300 stadia.Such is the account of Eratosthenes.,We must, however, enter into a further detail of particulars. And first, we must speak of the parts about Egypt, proceeding from those that are better known to those which follow next in order.The Nile produces some common effects in this and the contiguous tract of country, namely, that of the Ethiopians above it, in watering them at the time of its rise, and leaving those parts only habitable which have been covered by the inundation; it intersects the higher lands, and all the tract elevated above its current on both sides, which however are uninhabited and a desert, from an absolute want of water. But the Nile does not traverse the whole of Ethiopia, nor alone, nor in a straight line, nor a country which is well inhabited. But Egypt it traverses both alone and entirely, and in a straight line, from the lesser cataract above Syene and Elephantine, (which are the boundaries of Egypt and Ethiopia,) to the mouths by which it discharges itself into the sea. The Ethiopians at present lead for the most part a wandering life, and are destitute of the means of subsistence, on account of the barrenness of the soil, the disadvantages of climate, and their great distance from us.Now the contrary is the case with the Egyptians in all these respects. For they have lived from the first under a regular form of government, they were a people of civilized manners, and were settled in a well-known country; their institutions have been recorded and mentioned in terms of praise, for they seemed to have availed themselves of the fertility of their country in the best possible manner by the partition of it (and by the classification of persons) which they adopted, and by their general care.When they had appointed a king, they divided the people into three classes, into soldiers, husbandmen, and priests. The latter had the care of everything relating to sacred things (of the gods), the others of what related to man; some had the management of warlike affairs, others attended to the concerns of peace, the cultivation of the ground, and the practice of the arts, from which the king derived his revenue.The priests devoted themselves to the study of philosophy and astronomy, and were companions of the kings.The country was at first divided into nomes. The Thebais contained ten, the Delta ten, and the intermediate tract sixteen. But according to some writers, all the nomes together amounted to the number of chambers in the Labyrinth. Now these were less than thirty [six]. The nomes were again divided into other sections. The greater number of the nomes were distributed into toparchies, and these again into other sections ; the smallest portions were the arourae.An exact and minute division of the country was required by the frequent confusion of boundaries occasioned at the time of the rise of the Nile, which takes away, adds, and alters the various shapes of the bounds, and obliterates other marks by which the property of one person is distinguished from that of another. It was consequently necessary to measure the land repeatedly. Hence it is said geometry originated here, as the art of keeping accounts and arithmetic originated with the Phoenicians, in consequence of their commerce.As the whole population of the country, so the separate population in each nome, was divided into three classes ; the territory also was divided into three equal portions.The attention and care bestowed upon the Nile is so great as to cause industry to triumph over nature. The ground by nature, and still more by being supplied with water, produces a great abundance of fruits. By nature also a greater rise of the river irrigates a larger tract of land; but industry has completely succeeded in rectifying the deficiency of nature, so that in seasons when the rise of the river has been less than usual, as large a portion of the country is irrigated by means of canals and embankments, as in seasons when the rise of the river has been greater.Before the times of Petronius there was the greatest plenty, and the rise of the river was the greatest when it rose to the height of fourteen cubits; but when it rose to eight only, a famine ensued. During the government of Petronius, however, when the Nile rose twelve cubits only, there was a most abundant crop; and once when it mounted to eight only, no famine followed. Such then is the nature of this provision for the physical state of the country. We shall now proceed to the next particulars.,The Nile, when it leaves the boundaries of Ethiopia, flows in a straight line towards the north, to the tract called the Delta, then 'cloven at the head,' (according to the expression of Plato,) makes this point the vertex, as it were, of a triangle, the sides of which are formed by the streams, which separate on each side, and extend to the sea, one on the right hand to Pelusium, the other on the left to Canobus and the neighbouring Heracleium, as it is called ; the base is the coast lying between Pelusium and the Heracleium.An island was therefore formed by the sea and by both streams of the river, which is called Delta from the resemblance of its shape to the letter (Δ) of that name. The spot at the vertex of the triangle has the same appellation, because it is the beginning of the above-mentioned triangular figure. The village, also, situated upon it is called Delta.These then are two mouths of the Nile, one of which is called the Pelusiac, the other the Canobic and Heracleiotic mouth. Between these are five other outlets, some of which are considerable, but the greater part are of inferior importance. For many others branch off from the principal streams, and are distributed over the whole of the island of the Delta, and form many streams and islands; so that the whole Delta is accessible to boats, one canal succeeding another, and navigated with so much ease, that some persons make use of rafts floated on earthen pots, to transport them from place to place.The whole island is about 3000 stadia in circumference, and is called, as also the lower country, with the land on the opposite sides of the streams, the Delta.But at the time of the rising of the Nile, the whole country is covered, and resembles a sea, except the inhabited spots, which are situated upon natural hills or mounds ; and considerable cities and villages appear like islands in the distant prospect.The water, after having continued on the ground more than forty days in summer, then subsides by degrees, in the same manner as it rose. In sixty days the plain is entirely exposed to view, and dries up. The sooner the land is dry, so much the sooner the ploughing and sowing are accomplished, and it dries earlier in those parts where the heat is greater.The country above the Delta is irrigated in the same manner, except that the river flows in a straight line to the distance of about 4000 stadia in one channel, unless where some island intervenes, the most considerable of which comprises the Heracleiotic Nome; or, where it is diverted by a canal into a large lake, or a tract of country which it is capable of irrigating, as the lake Moeris and the Arsinoite Nome, or where the canals discharge themselves into the Mareotis.In short, Egypt, from the mountains of Ethiopia to the vertex of the Delta, is merely a river tract on each side of the Nile, and rarely if anywhere comprehends in one continued line a habitable territory of 300 stadia in breadth. It resembles, except the frequent diversions of its course, a bandage rolled out.The mountains on each side (of the Nile), which descend from the parts about Syene to the Egyptian Sea, give this shape to the river tract of which I am speaking, and to the country. For in proportion as these mountains extend along that tract, or recede from each other, in the same degree is the river contracted or expanded, and they impart to the habitable country its variety of shape. But the country beyond the mountains is in a great measure uninhabited.,The ancients understood more by conjecture than otherwise, but persons in later times learnt by experience as eyewitnesses, that the Nile owes its rise to summer rains, which fall in great abundance in Upper Ethiopia, particularly in the most distant mountains. On the rains ceasing, the fulness of the river gradually subsides. This was particularly observed by those who navigated the Arabian Gulf on their way to the Cinnamon country, and by those who were sent out to hunt elephants, or for such other purposes as induced the Ptolemies, kings of Egypt, to despatch persons in that direction. These sovereigns had directed their attention to objects of this kind, particularly Ptolemy surnamed Philadelphus, who was a lover of science, and on account of bodily infirmities always in search of some new diversion and amusement. But the ancient kings paid little attention to such inquiries, although both they and the priests, with whom they passed the greater part of their lives, professed to be devoted to the study of philosophy. Their ignorance therefore is more surprising, both on this account and because Sesostris had traversed the whole of Ethiopia as far as the Cinnamon country, of which expedition monuments exist even to the present day, such as pillars and inscriptions. Cambyses also, when he was in possession of Egypt, had advanced with the Egyptians as far even as Meroe; and it is said that he gave this name both to the island and to the city, because his sister, or according to some writers his wife, Meroe died there. For this reason therefore he conferred the appellation on the island, and in honour of a woman. It is surprising how, with such opportunities of obtaining information, the history of these rains should not have been clearly known to persons living in those times, especially as the priests registered with the greatest diligence in the sacred books all extraordinary facts, and preserved records of everything which seemed to contribute to an increase of knowledge. And, if this had been the case, would it be necessary to inquire what is even still a question, what can possibly be the reason why rain falls in summer, and not in winter, in the most southerly parts of the country, but not in the Thebais, nor in the country about Syene ? nor should we have to examine whether the rise of the water of the Nile is occasioned by rains, nor require such evidence for these facts as Poseidonius adduces. For he says, that Callisthenes asserts that the cause of the rise of the river is the rain of summer. This he borrows from Aristotle, who borrowed it from Thrasyalces the Thasian (one of the ancient writers on physics), Thrasyalces from some other person, and he from Homer, who calls the Nile 'heaven-descended:' back to Egypt's heaven-descended stream. But I quit this subject, since it has been discussed by many writers, among whom it will be sufficient to specify two, who have (each) composed in our times a treatise on the Nile, Eudorus and Aristo the Peripatetic philosopher. [They differ little from each other] except in the order and disposition of the works, for the phraseology and execution is the same in both writers. (I can speak with some confidence in this matter), for when at a loss (for manuscripts) for the purpose of comparison and copy, I collated both authors. But which of them surreptitiously substituted the other's account as his own, we may go to the temple of Ammon to be informed. Eudorus accused Aristo, but the style is more like that of Aristo.The ancients gave the name of Egypt to that country only which was inhabited and watered by the Nile, and the extent they assigned to it was from the neighbourhood of Syene to the sea. But later writers, to the present time, have included on the eastern side almost all the tract between the Arabian Gulf and the Nile (the Aethiopians however do not make much use of the Red Sea); on the western side, the tract extending to the Auases and the parts of the sea-coast from the Canobic mouth of the Nile to Catabathmus, and the kingdom of Cyrenaea. For the kings who succeeded the race of the Ptolemies had acquired so much power, that they became masters of Cyrenaea, and even joined Cyprus to Egypt. The Romans, who succeeded to their dominions, separated Egypt, and confined it within the old limits.The Egyptians give the name of Auases (Oases) to certain inhabited tracts, which are surrounded by extensive deserts, and appear like islands in the sea. They are frequently met with in Libya, and there are three contiguous to Egypt, and dependent upon it.This is the account which we have to give of Egypt in general and summarily. I shall now describe the separate parts of the country and their advantages.,As Alexandreia and its neighbourhood occupy the greatest and principal portion of the description, I shall begin with it.In sailing towards the west, the sea-coast from Pelusium to the Canobic mouth of the Nile is about 1300 stadia in extent, and constitutes, as we have said, the base of the Delta. Thence to the island Pharos are 150 stadia more.Pharos is a small oblong island, and lies quite close to the continent, forming towards it a harbour with a double entrance. For the coast abounds with bays, and has two promontories projecting into the sea. The island is situated between these, and shuts in the bay, lying lengthways in front of it.of the extremities of the Pharos, the eastern is nearest to the continent and to the promontory in that direction, called Lochias, which is the cause of the entrance to the port being narrow. Besides the narrowness of the passage, there are rocks, some under water, others rising above it, which at all times increase the violence of the waves rolling in upon them from the open sea. This extremity itself of the island is a rock, washed by the sea on all sides, with a tower upon it of the same name as the island, admirably constructed of white marble, with several stories. Sostratus of Cnidus, a friend of the kings, erected it for the safety of mariners, as the inscription imports. For as the coast on each side is low and without harbours, with reefs and shallows, an elevated and conspicuous mark was required to enable navigators coming in from the open sea to direct their course exactly to the entrance of the harbour.The western mouth does not afford an easy entrance, but it does not require the same degree of caution as the other. It forms also another port, which has the name of Eunostus, or Happy Return: it lies in front of the artificial and close harbour. That which has its entrance at the above-mentioned tower of Pharos is the great harbour. These (two) lie contiguous in the recess called Heptastadium, and are separated from it by a mound. This mound forms a bridge from the continent to the island, and extends along its western side, leaving two passages only through it to the harbour of Eunostus, which are bridged over. But this work served not only as a bridge, but as an aqueduct also, when the island was inhabited. Divus Caesar devastated the island, in his war against the people of Alexandreia, when they espoused the party of the kings. A few sailors live near the tower.The great harbour, in addition to its being well enclosed by the mound and by nature, is of sufficient depth near the shore to allow the largest vessel to anchor near the stairs. It is also divided into several ports.The former kings of Egypt, satisfied with what they possessed, and not desirous of foreign commerce, entertained a dislike to all mariners, especially the Greeks (who, on account of the poverty of their own country, ravaged and coveted the property of other nations), and stationed a guard here, who had orders to keep off all persons who approached. To the guard was assigned as a place of residence the spot called Rhacotis, which is now a part of the city of Alexandreia, situated above the arsenal. At that time, however, it was a village. The country about the village was given up to herdsmen, who were also able (from their numbers) to prevent strangers from entering the country.When Alexander arrived, and perceived the advantages of the situation, he determined to build the city on the (natural) harbour. The prosperity of the place, which ensued, was intimated, it is said, by a presage which occurred while the plan of the city was tracing. The architects were engaged in marking out the line of the wall with chalk, and had consumed it all, when the king arrived; upon which the dispensers of flour supplied the workmen with a part of the flour, which was provided for their own use; and this substance was used in tracing the greater part of the divisions of the streets. This, they said, was a good omen for the city.,The advantages of the city are of various kinds. The site is washed by two seas; on the north, by what is called the Egyptian Sea, and on the south, by the sea of the lake Mareia, which is also called Mareotis. This lake is filled by many canals from the Nile, both by those above and those at the sides, through which a greater quantity of merchandise is imported than by those communicating with the sea. Hence the harbour on the lake is richer than the maritime harbour. The exports by sea from Alexandreia exceed the imports. This any person may ascertain, either at Alexandreia or Dicaearchia, by watching the arrival and departure of the merchant vessels, and observing how much heavier or lighter their cargoes are when they depart or when they return.In addition to the wealth derived from merchandise landed at the harbours on each side, on the sea and on the lake, its fine air is worthy of remark: this results from the city being on two sides surrounded by water, and from the favourable effects of the rise of the Nile. For other cities, situated near lakes, have, during the heats of summer, a heavy and suffocating atmosphere, and lakes at their margins become swampy by the evaporation occasioned by the sun's heat. When a large quantity of moisture is exhaled from swamps, a noxious vapour rises, and is the cause of pestilential disorders. But at Alexandreia, at the beginning of summer, the Nile, being full, fills the lake also, and leaves no marshy matter which is likely to occasion maligt exhalations. At the same period, the Etesian winds blow from the north, over a large expanse of sea, and the Alexandrines in consequence pass their summer very pleasantly.,The shape of the site of the city is that of a chlamys or military cloak. The sides, which determine the length, are surrounded by water, and are about thirty stadia in extent; but the isthmuses, which determine the breadth of the sides, are each of seven or eight stadia, bounded on one side by the sea, and on the other by the lake. The whole city is intersected by roads for the passage of horsemen and chariots. Two of these are very broad, exceeding a plethrum in breadth, and cut one another at right angles. It contains also very beautiful public grounds and royal palaces, which occupy a fourth or even a third part of its whole extent. For as each of the kings was desirous of adding some embellishment to the places dedicated to the public use, so, besides the buildings already existing, each of them erected a building at his own expense; hence the expression of the poet may be here applied, one after the other springs. All the buildings are connected with one another and with the harbour, and those also which are beyond it.The Museum is a part of the palaces. It has a public walk and a place furnished with seats, and a large hall, in which the men of learning, who belong to the Museum, take their common meal. This community possesses also property in common; and a priest, formerly appointed by the kings, but at present by Caesar, presides over the Museum.A part belonging to the palaces consists of that called Sema, an enclosure, which contained the tombs of the kings and that of Alexander (the Great). For Ptolemy the son of Lagus took away the body of Alexander from Perdiccas, as he was conveying it down from Babylon; for Perdiccas had turned out of his road towards Egypt, incited by ambition and a desire of making himself master of the country. When Ptolemy had attacked [and made him prisoner], he intended to [spare his life and] confine him in a desert island, but he met with a miserable end at the hand of his own soldiers, who rushed upon and despatched him by transfixing him with the long Macedonian spears. The kings who were with him, Aridaeus, and the children of Alexander, and Roxana his wife, departed to Macedonia. Ptolemy carried away the body of Alexander, and deposited it at Alexandreia in the place where it now lies; not indeed in the same coffin, for the present one is of hyalus (alabaster ?) whereas Ptolemy had deposited it in one of gold: it was plundered by Ptolemy surnamed Cocce's son and Pareisactus, who came from Syria and was quickly deposed, so that his plunder was of no service to him.,In the great harbour at the entrance, on the right hand, are the island and the Pharos tower; on the left are the reef of rocks and the promontory Lochias, with a palace upon it: at the entrance, on the left hand, are the inner palaces, which are continuous with those on the Lochias, and contain numerous painted apartments and groves. Below lies the artificial and close harbour, appropriated to the use of the kings; and Antirrhodus a small island, facing the artificial harbour, with a palace on it, and a small port. It was called Antirrhodus, a rival as it were of Rhodes.Above this is the theatre, then the Poseidium, a kind of elbow projecting from the Emporium, as it is called, with a temple of Neptune upon it. To this Antony added a mound, projecting still further into the middle of the harbour, and built at the extremity a royal mansion, which he called Timonium. This was his last act, when, deserted by his partisans, he retired to Alexandreia after his defeat at Actium, and intended, being forsaken by so many friends, to lead the [solitary] life of Timon for the rest of his days.Next are the Caesarium, the Emporium, and the Apostaseis, or magazines: these are followed by docks, extending to the Heptastadium. This is the description of the great harbour.,Next after the Heptastadium is the harbour of Eunostus, and above this the artificial harbour, called Cibotus (or the Ark), which also has docks. At the bottom of this harbour is a navigable canal, extending to the lake Mareotis. Beyond the canal there still remains a small part of the city. Then follows the suburb Necropolis, in which are numerous gardens, burial-places, and buildings for carrying on the process of embalming the dead.On this side the canal is the Sarapium and other ancient sacred places, which are now abandoned on account of the erection of the temples at Nicopolis; for [there are situated] an amphitheatre and a stadium, and there are celebrated quinquennial games; but the ancient rites and customs are neglected.In short, the city of Alexandreia abounds with public and sacred buildings. The most beautiful of the former is the Gymnasium, with porticos exceeding a stadium in extent. In the middle of it are the court of justice and groves. Here also is a Paneium, an artificial mound of the shape of a fir-cone, resembling a pile of rock, to the top of which there is an ascent by a spiral path. From the summit may be seen the whole city lying all around and beneath it.The wide street extends in length along the Gymnasium from the Necropolis to the Canobic gate. Next is the Hippodromos (or race-course), as it is called, and other buildings near it, and reaching to the Canobic canal. After passing through the Hippodromos is the Nicopolis, which contains buildings fronting the sea not less numerous than a city. It is 30 stadia distant from Alexandreia. Augustus Caesar distinguished this place, because it was here that he defeated Antony and his party of adherents. He took the city at the first onset, and compelled Antony to put himself to death, but Cleopatra to surrender herself alive. A short time afterwards, however, she also put an end to her life secretly, in prison, by the bite of an asp, or (for there are two accounts) by the application of a poisonous ointment. Thus the empire of the Lagidae, which had subsisted many years, was dissolved.,Alexander was succeeded by Ptolemy the son of Lagus, the son of Lagus by Philadelphus, Philadelphus by Euergetes; next succeeded Philopator the lover of Agathocleia, then Epiphanes, afterwards Philometor, the son (thus far) always succeeding the father. But Philometor was succeeded by his brother, the second Euergetes, who was also called Physcon. He was succeeded by Ptolemy surnamed Lathurus, Lathurus by Auletes of our time, who was the father of Cleopatra. All these kings, after the third Ptolemy, were corrupted by luxury and effeminacy, and the affairs of government were very badly administered by them; but worst of all by the fourth, the seventh, and the last, Auletes (or the Piper), who, besides other deeds of shamelessness, acted the piper; indeed he gloried so much in the practice, that he scrupled not to appoint trials of skill in his palace; on which occasions he presented himself as a competitor with other rivals. He was deposed by the Alexandrines; and of his three daughters, one, the eldest, who was legitimate, they proclaimed queen; but his two sons, who were infants, were absolutely excluded from the succession.As a husband for the daughter established on the throne, the Alexandrines invited one Cybiosactes from Syria, who pretended to be descended from the Syrian kings. The queen after a few days, unable to endure his coarseness and vulgarity, rid herself of him by causing him to be strangled. She afterwards married Archelaus, who also pretended to be the son of Mithridates Eupator, but he was really the son of that Archelaus who carried on war against Sulla, and was afterwards honourably treated by the Romans. He was grandfather of the last king of Cappadocia in our time, and priest of Comana in Pontus. He was then (at the time we are speaking of) the guest of Gabinius, and intended to accompany him in an expedition against the Parthians, but unknown to Gabinius, he was conducted away by some (friends) to the queen, and declared king.At this time Pompey the Great entertained Auletes as his guest on his arrival at Rome, and recommended him to the senate, negotiated his return, and contrived the execution of most of the deputies, in number a hundred, who had undertaken to appear against him: at their head was Dion the academic philosopher.Ptolemy (Auletes) on being restored by Gabinius, put to death both Archelaus and his daughter; but not long after he was reinstated in his kingdom, he died a natural death, leaving two sons and two daughters, the eldest of whom was Cleopatra.The Alexandrines declared as sovereigns the eldest son and Cleopatra. But the adherents of the son excited a sedition, and banished Cleopatra, who retired with her sister into Syria.It was about this time that Pompey the Great, in his flight from Palaepharsalus, came to Pelusium and Mount Casium. He was treacherously slain by the king's party. When Caesar arrived, he put the young prince to death, and sending for Cleopatra from her place of exile, appointed her queen of Egypt, declaring also her surviving brother, who was very young, and herself joint sovereigns.After the death of Caesar and the battle at Pharsalia, Antony passed over into Asia; he raised Cleopatra to the highest dignity, made her his wife, and had children by her. He was present with her at the battle of Actium, and accompanied her in her flight. Augustus Caesar pursued them, put an end to their power, and rescued Egypt from misgovernment and revelry.,At present Egypt is a (Roman) province, pays considerable tribute, and is well governed by prudent persons, who are sent there in succession. The governor thus sent out has the rank of king. Subordinate to him is the administrator of justice, who is the supreme judge in many causes. There is another officer, who is called Idiologus, whose business it is to inquire into property for which there is no claimant, and which of right falls to Caesar. These are accompanied by Caesar's freedmen and stewards, who are entrusted with affairs of more or less importance.Three legions are stationed in Egypt, one in the city, the rest in the country. Besides these there are also nine Roman cohorts, three quartered in the city, three on the borders of Ethiopia in Syene, as a guard to that tract, and three in other parts of the country. There are also three bodies of cavalry distributed in convenient posts.of the native magistrates in the cities, the first is the expounder of the law, who is dressed in scarlet; he receives the customary honours of the country, and has the care of providing what is necessary for the city. The second is the writer of records, the third is the chief judge. The fourth is the commander of the night guard. These magistrates existed in the time of the kings, but in consequence of the bad administration of affairs by the latter, the prosperity of the city was ruined by licentiousness. Polybius expresses his indignation at the state of things when lie was there: he describes the inhabitants of the city to be composed of three classes; the (first) Egyptians and natives, acute but indifferent citizens, and meddling with civil affairs. Tile second, the mercenaries, a numerous and undisciplined body ; for it was an ancient custom to maintain foreign soldiers, who, from the worthlessness of their sovereigns, knew better how to govern than to obey. The third were the Alexandrines, who, for the same reason, were not orderly citizens; but still they were better than the mercenaries, for although they were a mixed race, yet being of Greek origin, they retained the customs common to the Greeks. But this class was extinct nearly about the time of Euergetes Physcon, in whose reign Polybius came to Alexandreia. For Physcon, being distressed by factions, frequently exposed the multitude to the attacks of the soldiery, and thus destroyed them. By such a state of things in the city the words of the poet (says Polybius) were verified: The way to Egypt is long and vexatious.,Such then, if not worse, was the condition of the city under the last kings. The Romans, as far as they were able, corrected, as I have said, many abuses, and established an orderly government, by appointing vice-governors, nomarchs, and ethnarchs, whose business it was to superintend affairs of minor importance.The greatest advantage which the city possesses arises from its being the only place in all Egypt well situated by nature for communication with the sea by its excellent harbour, and with the land by the river, by means of which everything is easily transported and collected together into this city, which is the greatest mart in the habitable world.These may be said to be the superior excellencies of the city. Cicero, in one of his orations, in speaking of the revenues of Egypt, states that an annual tribute of 12,000 talents was paid to Auletes, the father of Cleopatra. If then a king, who administered his government in the worst possible manner, and with the greatest negligence, obtained so large a revenue, what must we suppose it to be at present, when affairs are administered with great care, and when the commerce with India and with Troglodytica has been so greatly increased ? For formerly not even twenty vessels ventured to navigate the Arabian Gulf, or advance to the smallest distance beyond the straits at its mouth; but now large fleets are despatched as far as India and the extremities of Ethiopia, from which places the most valuable freights are brought to Egypt, and are thence exported to other parts, so that a double amount of custom is collected, arising from imports on the one hand, and from exports on the other. The most expensive description of goods is charged with the heaviest impost; for in fact Alexandreia has a monopoly of trade, and is almost the only receptacle for this kind of merchandise and place of supply for foreigners. The natural convenience of the situation is still more apparent to persons travelling through the country, and particularly along the coast which commences at the Catabathmus; for to this place Egypt extends.Next to it is Cyrenaea, and the neighboring barbarians, the Marmaridae.,From the Catabathmus to Paraetonium is a run of 900 stadia for a vessel in a direct course. There is a city and a large harbour of about 40 stadia in extent, by some called the city Paraetonium, by others, Ammonia. Between these is the village of the Egyptians, and the promontory Aenesisphyra, and the Tyndareian rocks, four small islands, with a harbour; then Drepanum a promontory, and Aenesippeia an island with a harbour, and Apis a village, from which to Paraetonium are 100 stadia; [from thence] to the temple of Ammon is a journey of five days. From Paraetonium to Alexandreia are about 1300 stadia. Between these are, first, a promontory of white earth, called Leuke Akte, then Phoenicus a harbour, and Pnigeus a village; after these the island Sidonia (Pedonia ?) with a harbour; then a little further off from the sea, Antiphrae. The whole of this country produces no wine of a good quality, and the earthen jars contain more sea-water than wine, which is called Libyan; this and beer are the principal beverage of the common people of Alexandreia. Antiphrae in particular was a subject of ridicule (on account of its bad wine).Next is the harbour Derrhis, which has its name from an adjacent black rock, resembling δέῤῥις, a hide. The neighbouring place is called Zephyrium. Then follows another harbour, Leucaspis (the white shield), and many others; then the Cynossema (or dog's monument); then Taposeiris, not that situated upon the sea; here is held a great public festival. There is another Taposeiris, situated at a considerable distance beyond the city (Alexandreia). Near this, and close to the sea, is a rocky spot, which is the resort of great numbers of people at all seasons of the year, for the purpose of feasting and amusement. Next is Plinthine, and the village of Nicium, and Cherronesus a fortress, distant from Alexandreia and the Necropolis about 70 stadia.The lake Mareia, which extends as far as this place, is more than 150 stadia in breadth, and in length less than 300 stadia. It contains eight islands. The whole country about it is well inhabited. Good wine also is produced here, and in such quantity that the Mareotic wine is racked in order that it may be kept to be old.,The byblus and the Egyptian bean grow in the marshes and lakes; from the latter the ciborium is made. The stalks of the bean are nearly of equal height, and grow to the length of ten feet. The byblus is a bare stem, with a tuft on the top. But the bean puts out leaves and flowers in many parts, and bears a fruit similar to our bean, differing only in size and taste. The bean-grounds present an agreeable sight, and afford amusement to those who are disposed to recreate themselves with convivial feasts. These entertainments take place in boats with cabins; they enter the thickest part of the plantation, where they are overshadowed with the leaves, which are very large, and serve for drinking-cups and dishes, having a hollow which fits them for the purpose. They are found in great abundance in the shops in Alexandreia, where they are used as vessels. One of the sources of land revenue is the sale of these leaves. Such then is the nature of this bean.The byblus does not grow here in great abundance, for it is not cultivated. But it abounds in the lower parts of the Delta. There is one sort inferior to the other. The best is the hieratica. Some persons intending to augment the revenue, employed in this case a method which the Jews practised with the palm, especially the caryotic, and with the balsamum. In many places it is not allowed to be cultivated, and the price is enhanced by its rarity: the revenue is indeed thus increased, but the general consumption [of the article] is injured.,On passing through the Canobic gate of the city, on the right hand is the canal leading to Canobus, close to the lake. They sail by this canal to Schedia, to the great river, and to Canobus, but the first place at which they arrive is Eleusis. This is a settlement near Alexandreia and Nicopolis, and situated on the Canobic canal. It has houses of entertainment which command beautiful views, and hither resort men and women who are inclined to indulge in noisy revelry, a prelude to Canobic life, and the dissolute manners of the people of Canobus.At a little distance from Eleusis, on the right hand, is the canal leading towards Schedia. Schedia is distant four schoeni from Alexandreia. It is a suburb of the city, and has a station for the vessels with cabins, which convey the governors when they visit the upper parts of the country. Here is collected the duty on merchandise, as it is transported up or down the river. For this purpose a bridge of boats is laid across the river, and from this kind of bridge the place has the name of Schedia.Next after the canal leading to Schedia, the navigation thence to Canobus is parallel to the sea-coast, extending from Pharos to the Canobic mouth. For between the sea and the canal, is a narrow band of ground, on which is situated the smaller Zephyrium, which lies next after Nicopolis, and Zephyrium a promontory, on which is a small temple dedicated to Venus Arsinoe.Anciently, it is said, a city called Thonis stood there, which bears the name of the king, who entertained as his guests Menelaus and Helen. The poet thus speaks of the drugs which were given to Helen, the potent drugs, which Polydamna, the wife of Thon, gave to Helen.,Canobus is a city, distant by land from Alexandreia 120 stadia. It has its name from Canobus, the pilot of Menelaus, who died there. It contains the temple of Sarapis, held in great veneration, and celebrated for the cure of diseases; persons even of the highest rank confide in them, and sleep there themselves on their own account, or others for them. Some persons record the cures, and others the veracity of the oracles which are delivered there. But remarkable above everything else is the multitude of persons who resort to the public festivals, and come from Alexandreia by the canal. For day and night there are crowds of men and women in boats, singing and dancing, without restraint, and with the utmost licentiousness. Others, at Canobus itself, keep hostelries situated on the banks of the canal, which are well adapted for such kind of diversion and revelry.,Next to Canobus is Heracleium, in which is a temple of Hercules; then follows the Canobic mouth, and the commencement of the Delta.On the right of the Canobic canal is the Menelaite Nome, so called from the brother of the first Ptolemy, but certainly not from the hero (Menelaus), as some writers assert, among whom is Artemidorus.Next to the Canobic mouth is the Bolbitine, then the Sebennytic, and the Phatnitic, which is the third in magnitude compared with the first two, which form the boundaries of the Delta. For it branches off into the interior, not far from the vertex of the Delta. The Mendesian is very near the Phatnitic mouth; next is the Tanitic, and lastly the Pelusiac mouth. There are others, which are of little consequence, between these, since they are as it were false mouths.The mouths have entrances which are not capable of admitting large vessels, but lighters only, on account of the shallows and marshes. The Canobic mart is principally used as a mart for merchandise, the harbours at Alexandreia being closed, as I have said before.After the Bolbitine mouth there runs out to a great distance a low and sandy promontory. It is called Agnu-ceras (or Willow Point). Then follows the watch-tower of Perseus, and the fortress of the Milesians. For in the time of Psammitichus, and when Cyaxares was king of the Medes, some Milesians with 30 vessels steered into the Bolbitine mouth, disembarked there, and built the above-mentioned fortress. Some time afterwards they sailed up to the Saitic Nome. and having conquered Inarus in an engagement at sea, founded the city Naucratis, not far above Schedia.Next after the fortress of the Milesians, in proceeding towards the Sebennytic mouth, are lakes, one of which is called Butice, from the city Butus; then the city Sebennytice and Sais, the capital of the lower country; here Minerva is worshipped. In the temple there of this goddess, is the tomb of Psammitichus. Near Butus is Hermopolis, situated in an island, and at Butus is an oracle of Latona.,In the interior above the Sebennytic and Phatnitic mouths is Xois, both an island and a city in the Sebennytic Nome. There are also Hermopolis, Lycopolis, and Mendes, where Pan is worshipped, and of animals a goat. Here, according to Pindar, goats have intercourse with women.Near Mendes are Diospolis, and the lakes about it, and Leontopolis; then further on, the city Busiris, in the Busirite Nome, and Cynospolis.Eratosthenes says, 'That to repel strangers is a practice common to all barbarians, but that this charge against the Egyptians is derived from fabulous stories related of (one) Busiris and his people in the Busirite Nome, as some persons in later times were disposed to charge the inhabitants of this place with inhospitality, although in truth there was neither king nor tyrant of the name of Busiris: that besides there was a common saying, The way to Egypt is long and vexatious, which originated in the want of harbours, and in the state of the harbour at Pharos, which was not of free access, but watched and guarded by herdsmen, who were robbers, and attacked those who attempted to sail into it. The Carthaginians drown [he says] any strangers who sail past, on their voyage to Sardinia or to the Pillars. Hence much of what is related of the parts towards the west is discredited. The Persians also were treacherous guides, and conducted the ambassadors along circuitous and difficult ways.',Contiguous to the Busirite Nome are the Athribite Nome and the city Athribis; next the Prosopite Nome, in which latter is Aphroditopolis (the city of Venus). Above the Mendesian and the Tanitic mouths are a large lake, and the Mendesian and Leontopolite Nomes, and a city of Aphrodite (or Venus) and the Pharbetite Nome. Then follows the Tanitic, which some call the Saitic mouth, and the Tanite Nome, and in it Tanis a large city.,Between the Tanitic and the Pelusiac mouths are lakes and large and continuous marshes, among which are numerous villages. Pelusium itself has many marshes lying around it, which some call Barathra (or water holes), and swamps. It is situated at a distance of more than 20 stadia from the sea. The circumference of the wall is 20 stadia. It has its name from the mud (πηλοῦ) of the swamps. On this quarter Egypt is difficult of access, i. e. from the eastern side towards Phoenicia and Judaea, and on the side of Arabia Nabataea, which is contiguous; through which countries the road to Egypt lies.The country between the Nile and the Arabian Gulf is Arabia, and at its extremity is situated Pelusium. But the whole is desert, and not passable by an army. The isthmus between Pelusium and the recess of the Arabian Gulf near Heroopolis is 1000 stadia; but, according to Poseidonius, less than 1500 stadia in extent. Besides its being sandy and without water, it abounds with reptiles, which burrow in the sand.,In sailing up the river from Schedia to Memphis, on the right hand, are a great many villages extending as far as the lake Mareia, among which is that called the village of Chabrias. Upon the river is Hermopolis, then Gynaecopolis, and the Gynaecopolite Nome; next Momemphis and the Momemphite Nome. Between these places are many canals, which empty themselves into the lake Mareotis. The Momemphitae worship Venus, and a sacred cow is kept there, as Apis is maintained at Memphis, and Mneyis at Heliopolis. These animals are regarded as gods, but there are other places, and these are numerous, both in the Delta and beyond it, in which a bull or a cow is maintained, which are not regarded as gods, but only as sacred.,Above Momemphis are two nitre mines, which furnish nitre in large quantities, and the Nitriote Nome. Here Sarapis is worshipped, and they are the only people in Egypt who sacrifice a sheep. In this nome and near this place is a city called Menelaus. On the left hand in the Delta, upon the river, is Naucratis. At the distance of two schoeni from the river is Sais, and a little above it the asylum of Osiris, in which it is said Osiris is buried. This, however, is questioned by many persons, and particularly by the inhabitants of Philae, which is situated above Syene and Elephantine. These people tell this tale, that Isis placed coffins of Osiris in various places, but that one only contained the body of Osiris, so that no one knew which of them it was; and that she did this with the intention of concealing it from Typhon, who might come and cast the body out of its place of deposit.,This is the description of the country from Alexandreia to the vertex of the Delta.Artemidorus says, that the navigation up the river is 28 schoeni, which amount to 840 stadia, reckoning the schoenus at 30 stadia. When we ourselves sailed up the river, schoeni of different measures were used at different places in giving the distances, so that sometimes the received schoenus was a measure of 40 stadia and even more. That the measure of the schoenus was unsettled among the Egyptians, Artemidorus himself shows in a subsequent place. In reckoning the distance from Memphis to Thebais, he says that each schoenus consists of 120 stadia, and from the Thebais to Syene of 60 stadia. In sailing up from Pelusium to the same vertex of the Delta, is a distance, he says, of 25 schoeni, or 750 stadia, and he employs the same measure.On setting out from Pelusium, the first canal met with is that which fills the lakes, 'near the marshes,' as they are called. There are two of these lakes, situated upon the left hand of the great stream above Pelusium in Arabia. He mentions other lakes also, and canals in the same parts beyond the Delta.The Sethroite Nome extends along one of the two lakes. He reckons this as one of the ten nomes in the Delta. There are two other canals, which discharge themselves into the same lakes.,There is another canal also, which empties itself into the Red Sea, or Arabian Gulf, near the city Arsinoe, which some call Cleopatris. It flows through the Bitter Lakes, as they are called, which were bitter formerly, but when the above-mentioned canal was cut, the bitter quality was altered by their junction with the river, and at present they contain excellent fish, and abound with aquatic birds.The canal was first cut by Sesostris before the Trojan times, but according to other writers, by the son of Psammitichus, who only began the work, and afterwards died; lastly, Darius the First succeeded to the completion of the undertaking, but he desisted from continuing the work, when it was nearly finished, influenced by an erroneous opinion that the level of the Red Sea was higher than Egypt, and that if the whole of the intervening isthmus were cut through, the country would be overflowed by the sea. The Ptolemaic kings however did cut through it, and placed locks upon the canal, so that they sailed, when they pleased, without obstruction into the outer sea, and back again [into the canal].We have spoken of the surfaces of bodies of water in the first part of this work.,Near Arsinoe are situated in the recess of the Arabian Gulf towards Egypt, Heroopolis and Cleopatris; harbours, suburbs, many canals, and lakes are also near. There also is the Phagroriopolite Nome, and the city Phagroriopolis. The canal, which empties itself into the Red Sea, begins at the village Phakousa, to which the village of Philon is contiguous. The canal is 100 cubits broad, and its depth sufficient to float a vessel of large burden. These places are near the apex of the Delta.,There also are the city Bubastus and the Bubastite Nome, and above it the Heliopolite Nome. There too is Heliopolis, situated upon a large mound. It contains a temple of the sun, and the ox Mneyis, which is kept in a sanctuary, and is regarded by the inhabitants as a god, as Apis is regarded by the people of Memphis. In front of the mound are lakes, into which the neighbouring canal discharges itself. At present the city is entirely deserted. It has an ancient temple constructed after the Egyptian manner, bearing many proofs of the madness and sacrilegious acts of Cambyses, who did very great injury to the temples, partly by fire, partly by violence, mutilating [in some] cases, and applying fire [in others]. In this manner he injured the obelisks, two of which, that were not entirely spoilt, were transported to Rome. There are others both here and at Thebes, the present Diospolis, some of which are standing, much corroded by fire, and others lying on the ground.,The plan of the temples is as follows.At the entrance into the temenus is a paved floor, in breadth about a plethrum, or even less; its length is three or four times as great, and in some instances even more. This part is called Dromos, and is mentioned by Callimachus, this is the Dromos, sacred to Anubis. Throughout the whole length on each side are placed stone sphinxes, at the distance of 20 cubits or a little more from each other, so that there is one row of sphinxes on the right hand, and another on the left. Next after the sphinxes is a large propylon, then on proceeding further, another propylon, and then another. Neither the number of the propyla nor of the sphinxes is determined by any rule. They are different in different temples, as well as the length and breadth of the Dromi.Next to the propyla is the naos, which has a large and considerable pronaos; the sanctuary in proportion; there is no statue, at least not in human shape, but a representation of some of the brute animals. On each side of the pronaos project what are called the wings. These are two walls of equal height with the naos. At first the distance between them is a little more than the breadth of the foundation of the naos. As you proceed onwards, the [base] lines incline towards one another till they approach within 50 or 60 cubits. These walls have large sculptured figures, very much like the Tyrrhenian (Etruscan) and very ancient works among the Greeks.There is also a building with a great number of pillars, as at Memphis, in the barbaric style; for, except the magnitude and number and rows of pillars, there is nothing pleasing nor easily described, but rather a display of labour wasted.,At Heliopolis we saw large buildings in which the priests lived. For it is said that anciently this was the principal residence of the priests, who studied philosophy and astronomy. But there are no longer either such a body of persons or such pursuits. No one was pointed out to us on the spot, as presiding over these studies, but only persons who performed sacred rites, and who explained to strangers [the peculiarities of] the temples.A person of the name of Chaeremon accompanied the governor, Aelius Gallus, in his journey from Alexandreia into Egypt, and pretended to some knowledge of this kind, but he was generally ridiculed for his boasting and ignorance. The houses of the priests, and the residences of Plato and of Eudoxus, were shown to us. Eudoxus came here with Plato, and, according to some writers, lived thirteen years in the society of the priests. For the latter were distinguished for their knowledge of the heavenly bodies, but were mysterious and uncommunicative, yet after a time were prevailed upon by courtesy to acquaint them with some of the principles of their science, but the barbarians concealed the greater part of them. They had, however, communicated the knowledge of the additional portions of the day and night, in the space of 365 days, necessary to complete the annual period; and, at that time, the length of the year was unknown to the Greeks, as were many other things, until later astronomers received them from the persons who translated the records of the priests into the Greek language, and even now derive knowledge from their writings and from those of the Chaldeans.,After Heliopolis is the 'Nile above the Delta.' The country on the right hand, as you go up the Nile, is called Libya, as well as that near Alexandreia and the lake Mareotis; the country on the left hand is called Arabia. The territory belonging to Heliopolis is in Arabia, but the city Cercesura is in Libya, and situated opposite to the observatory of Eudoxus. For there is shown an observing station in front of Heliopolis, as there is in front of Cnidus, where Eudoxus marked certain motions of the heavenly bodies. This is the Letopolite Nome.In sailing up the river we meet with Babylon, a strong fortress, built by some Babylonians who had taken refuge there, and had obtained permission from the kings to establish a settlement in that place. At present it is an encampment for one of the three legions which garrison Egypt. There is a mountainous ridge, which extends from the encampment as far as the Nile. At this ridge are wheels and screws, by which water is raised from the river, and one hundred and fifty prisoners are [thus] employed.The pyramids on the other side [of the river] at Memphis may be clearly discerned from this place, for they are not far off.,Memphis itself also, the residence of the kings of Egypt, is near, being only three schoeni distant from the Delta. It contains temples, among which is that of Apis, who is the same as Osiris. Here the ox Apis is kept in a sort of sanctuary, and is held, as I have said, to be a god. The forehead and some other small parts of its body are white; the other parts are black. By these marks the fitness of the successor is always determined, when the animal to which they pay these honours dies. In front of the sanctuary is a court, in which there is another sanctuary for the dam of Apis. . Into this court the Apis is let loose at times, particularly for the purpose of exhibiting him to strangers. He is seen through a door in the sanctuary, and he is permitted to be seen also out of it. After he has frisked about a little in the court, he is taken back to his own stall.The temple of Apis is near the Hephaesteium (or temple of Vulcan); the Hephaesteium itself is very sumptuously constructed, both as regards the size of the naos and in other respects. In front of the Dromos is a colossal figure consisting of a single stone. It is usual to celebrate bull-fights in this Dromos; the bulls are bred expressly for this purpose, like horses. They are let loose, and fight with one another, the conqueror receiving a prize.At Memphis also there is a temple of Venus, who is accounted a Grecian deity. But some say that it is a temple dedicated to Selene, or the moon.,There is also a temple of Sarapis, situated in a very sandy spot, where the sand is accumulated in masses by the wind. Some of the sphinxes which we saw were buried in this sand up to the head, and one half only of others was visible. Hence we may conceive the danger, should any one, in his way to the temple, be surprised by a [sand] storm.The city is large and populous; it ranks next to Alexandreia, and, like that place, is inhabited by mixed races of people. There are lakes in front of the city and of the palaces, which at present are in ruins and deserted. They are situated upon an eminence, and extend as far as the lower part of the city.Close to this place are a grove and a lake.,At the distance of 40 stadia from Memphis is a brow of a hill, on which are many pyramids, the tombs of the kings. Three of them are considerable. Two of these are reckoned among the seven wonders [of the world]. They are a stadium in height, and of a quadrangular shape. Their height somewhat exceeds the length of each of the sides. One pyramid is a little larger than the other. At a moderate height in one of the sides is a stone, which may be taken out; when that is removed, there is an oblique passage [leading] to the tomb. They are near each other, and upon the same level. Farther on, at a greater height of the mountain, is the third pyramid, which is much less than the two others, but constructed at much greater expense; for from the foundation nearly as far as the middle, it is built of black stone. Mortars are made of this stone, which is brought from a great distance; for it comes from the mountains of Ethiopia, and being hard and difficult to be worked, the labour is attended with great expense. It is said to be the tomb of a courtesan, built by her lovers, and whose name, according to Sappho the poetess, was Doriche. She was the mistress of her brother Charaxus, who traded to the port of Naucratis with wine of Lesbos. Others call her Rhodopis. A story is told of her, that, when she was bathing, an eagle snatched one of her sandals from the hands of her female attendant and carried it to Memphis; the eagle soaring over the head of the king, who was administering justice at the time, let the sandal fall into his lap. The king, struck with the shape of the sandal, and the singularity of the accident, sent over the country to discover the woman to whom it belonged. She was found in the city of Naucratis, and brought to the king, who made her his wife. At her death she was honoured with the above-mentioned tomb.,One extraordinary thing which I saw at the pyramids must not be omitted. Heaps of stones from the quarries lie in front of the pyramids. Among these are found pieces which in shape and size resemble lentils. Some contain substances like grains half peeled. These, it is said, are the remts of the workmen's food converted into stone; which is not probable. For at home in our country (Amasia), there is a long hill in a plain, which abounds with pebbles of a porus stone, resembling lentils. The pebbles of the sea-shore and of rivers suggest somewhat of the same difficulty [respecting their origin]; some explanation may indeed be found in the motion [to which these are subject] in flowing waters, but the investigation of the above fact presents more difficulty. I have said elsewhere, that in sight of the pyramids, on the other side in Arabia, and near the stone quarries from which they are built, is a very rocky mountain, called the Trojan mountain; beneath it there are caves, and near the caves and the river a village called Troy, an ancient settlement of the captive Trojans who had accompanied Menelaus and settled there.,Next to Memphis is the city Acanthus, situated also in Libya, and the temple of Osiris, and the grove of the Thebaic acantha, from which gum is procured. Next is the Aphroditopolite Nome, and the city in Arabia of the same name, where is kept a white cow, considered sacred. Then follows the Heracleote Nome, in a large island, near which is the canal on the right hand, which leads into Libya, in the direction of the Arsinoite Nome; so that the canal has two entrances, a part of the island on one side being interposed between them. This nome is the most considerable of all in appearance, natural properties, and embellishment. It is the only nome planted with large, full-grown olive trees, which bear fine fruit. If the produce were carefully collected, good oil might be obtained; but this care is neglected, and although a large quantity of oil is obtained, yet it has a disagreeable smell. (The rest of Egypt is without the olive tree, except the gardens near Alexandreia, which are planted with olive trees, but do not furnish any oil.) It produces wine in abundance, corn, pulse, and a great variety of other grains. It has also the remarkable lake Moeris, which in extent is a sea, and the colour of its waters resembles that of the sea. Its borders also are like the sea-shore, so that we may make the same suppositions respecting these as about the country near Ammon. For they are not very far distant from one another and from Paraetonium; and we may conjecture from a multitude of proofs, that as the temple of Ammon was once situated upon the sea, so this tract of country also bordered on the sea at some former period. But Lower Egypt and the country as far as the Lake Sirbonis were sea, and confluent perhaps with the Red Sea at Heroopolis, and the Aelanitic recess of the gulf.,We have treated these subjects at length in the First Book of the Geography. At present we shall make a few remarks on the operations of nature and of Providence conjointly. On the operations of nature, that all things converge to a point, namely, the centre of the whole, and assume a spherical shape around it. The earth is the densest body, and nearer the centre than all others: the less dense and next to it is water; but both land and water are spheres, the first solid, the second hollow, containing the earth within it.— On the operations of Providence, that it has exercised a will, is disposed to variety, and is the artificer of innumerable works. In the first rank, as greatly surpassing all the rest, is the generation of animals, of which the most excellent are gods and men, for whose sake the rest were formed. To the gods Providence assigned heaven; and the earth to men, the extreme parts of the world; for the extreme parts of the sphere are the centre and the circumference. But since water encompasses the earth, and man is not an aquatic, but a land-animal, living in the air, and requiring much light, Providence formed many eminences and cavities in the earth, so that these cavities should receive the whole or a great part of the water which covers the land beneath it; and that the eminences should rise and conceal the water beneath them, except so much as was necessary for the use of the human race, the animals and plants about it.But as all things are in constant motion, and undergo great changes, (for it is not possible that things of such a nature, so numerous and vast, could be otherwise regulated in the world,) we must not suppose the earth or the water always to continue in this state, so as to retain perpetually the same bulk, without increase or diminution, or that each preserves the same fixed place, particularly as the reciprocal change of one into the other is most consot to nature from their proximity; but that much of the land is changed into water, and a great portion of water becomes land, just as we observe great differences in the earth itself. For one kind of earth crumbles easily, another is solid and rocky, and contains iron; and so of others. There is also a variety in the quality of water; for some waters are saline, others sweet and potable, others medicinal, and either salutary or noxious, others cold or hot Is it therefore surprising that some parts of the earth which are now inhabited should formerly have been occupied by sea, and that what are now seas should formerly have been inhabited land ? so also fountains once existing have failed, and others have burst forth; and similarly in the case of rivers and lakes: again, mountains and plains have been converted reciprocally one into the other. On this subject I have spoken before at length, and now let this be said:,The lake Moeris, by its magnitude and depth, is able to sustain the superabundance of water which flows into it at the time of the rise of the river, without overflowing the inhabited and cultivated parts of the country. On the decrease of the water of the river, it distributes the excess by the same canal at each of the mouths; and both the lake and the canal preserve a remainder, which is used for irrigation. These are the natural and independent properties of the lake, but in addition, on both mouths of the canal are placed locks, by which the engineers store up and distribute the water which enters or issues from the canal.We have here also the Labyrinth, a work equal to the Pyramids, and adjoining to it the tomb of the king who constructed the Labyrinth. After proceeding beyond the first entrance of the canal about 30 or 40 stadia, there is a table-shaped plain, with a village and a large palace composed of as many palaces as there were formerly nomes. There are an equal number of aulae, surrounded by pillars, and contiguous to one another, all in one line and forming one building, like a long wall having the aulae in front of it. The entrances into the aulae are opposite to the wall. In front of the entrances there are long and numerous covered ways, with winding passages communicating with each other, so that no stranger could find his way into the aulae or out of them without a guide. The (most) surprising circumstance is that the roofs of these dwellings consist of a single stone each, and that the covered ways through their whole range were roofed in the same manner with single slabs of stone of extraordinary size, without the intermixture of timber or of any other material. On ascending the roof,— which is not of great height for it consists only of a single story,— there may be seen a stone-field, thus composed of stones. Descending again and looking into the aulae, these may be seen in a line supported by twenty-seven pillars, each consisting of a single stone. The walls also are constructed of stones not inferior in size to these.At the end of this building, which occupies more than a stadium, is the tomb, which is a quadrangular pyramid, each side of which is about four plethra in length, and of equal height. The name of the person buried there is Imandes. They built, it is said, this number of aulae, because it was the custom for all the nomes to assemble there together according to their rank, with their own priests and priestesses, for the purpose of performing sacrifices and making offerings to the gods, and of administering justice in matters of great importance. Each of the nomes was conducted to the aula appointed for it.,Sailing along to the distance of 100 stadia, we come to the city Arsinoe, formerly called Crocodilopolis; for the inhabitants of this nome worship the crocodile. The animal is accounted sacred, and kept apart by himself in a lake; it is tame, and gentle to the priests, and is called Suchus. It is fed with bread, flesh, and wine, which strangers who come to see it always present. Our host, a distinguished person, who was our guide in examining what was curious, accompanied us to the lake, and brought from the supper table a small cake, dressed meat, and a small vessel containing a mixture of honey and milk. We found the animal lying on the edge of the lake. The priests went up to it; some of them opened its mouth, another put the cake into it, then the meat, and afterwards poured down the honey and milk. The animal then leaped into the lake, and crossed to the other side. When another stranger arrived with his offering, the priests took it, and running round the lake, caught the crocodile, and gave him what was brought, in the same manner as before.,Next after the Arsinoite and Heracleotic Nomes, is the city of Hercules, in which the ichneumon is worshipped, in opposition to the Arsinoites, who worship crocodiles; hence the canal and the lake Moeris is full of these animals, for they venerate them, and are careful to do them no harm: but the Heracleotae worship the ichneumon, which is most destructive both to crocodiles and asps. The ichneumons destroy not only the eggs of the latter, but the animals themselves. The ichneumons are protected by a covering of mud, in which they roll, and then dry themselves in the sun. They then seize the asps by the head or tail, and dragging them into the river, so kill them.They lie in wait for the crocodiles, when the latter are basking in the sun with their mouths open; they then drop into their jaws, and eating through their intestines and belly, issue out of the dead body.,Next follows the Cynopolite Nome and Cynopolis, where they worship the dog Anubis, and pay certain honours to dogs; a subsistence is there provided for them, as sacred animals.On the other side of the river is the city Oxyrynchus, and a nome of the same name. They worship the oxyrynchus, and have a temple dedicated to this animal; but all the other Egyptians worship the oxyrynchus. For all the Egyptians worship in common certain animals; three among the land animals, the ox, the dog, and the cat; two among the winged tribe, the hawk and the ibis; and two of the aquatic animals, the fish lepidotus and the oxyrynchus. There are also other animals which each people, independently of others, worship; as the Saitae and Thebaitae, a sheep; the Latopolitae, the latus, a fish inhabiting the Nile; the people of Lycopolis, a wolf; those of Hermopolis, the cynocephalus; those of Babylon, near Memphis, a cephus, which has the countece of a satyr, and in other respects is between a dog and a bear; it is bred in Ethiopia. The inhabitants of Thebes worship an eagle; the Leontopolitae, a lion; the Mendesians, a male and female goat; the Athribitae, a shrewmouse; different people worshipping different animals. They do not, however, assign the same reasons for this difference of worship.,Then follows the Hermopolite Castle, a place where is collected the toll on merchandise brought down from the Thebais. At this place begins the reckoning by schoeni of sixty stadia each, which is continued to Syene and Elephantine. Next is the Thebaic Keep, and a canal leading to Tanis. Then follow Lycopolis, Aphroditopolis, and Panopolis, an old settlement belonging to masons and weavers of linen.,Then follows Ptolemais, the largest city in the Thebais, not inferior to Memphis, with a form of government after the Grecian mode. Above this city is Abydos, where is the palace of Memnon, constructed in a singular manner, entirely of stone, and after the plan of the Labyrinth, which we have described, but not composed of many parts. It has a fountain situated at a great depth. There is a descent to it through an arched passage built with single stones, of remarkable size and workmanship.There is a canal which leads to this place from the great river. About the canal is a grove of Egyptian acanthus, dedicated to Apollo. Abydos seems once to have been a large city, second to Thebes. At present it is a small town. But if, as they say, Memnon is called Ismandes by the Egyptians, the Labyrinth might be a Memnonium, and the work of the same person who constructed those at Abydos and at Thebes; for in those places, it is said, are some Memnonia. In the latitude of Abydos is the first Auasis (Oasis) of the three which are said to be in Africa. It is distant from Abydos a journey of seven days through a desert. It is an inhabited place, well supplied with good water and wine, and sufficiently provided with other articles. The second is that near the lake Moeris. The third is that at the oracle of Ammon: these are considerable settlements.,Having before spoken at length of the temple of Ammon, we wish to add this only, that in ancient times divination in general and oracles were held in greater esteem than at present. Now they are greatly neglected ; for the Romans are satisfied with the oracles of the Sibyl, and with Tyrrhenian divination by the entrails of animals, the flight of birds, and portentous appearances. Hence the oracle of Ammon, which was formerly held in great esteem, is now nearly deserted. This appears chiefly from the historians who have recorded the actions of Alexander, adding, indeed, much that has the appearance of flattery, but yet relating what is worthy of credit. Callisthenes, for instance, says that Alexander was ambitious of the glory of visiting the oracle, because he knew that Perseus and Hercules had before performed the journey thither. He set out from Paraetonium, although the south winds were blowing, and succeeded in his undertaking by vigour and perseverance. When out of his way on the road, he escaped being overwhelmed in a sand-storm by a fall of rain, and by the guidance of two crows, which directed his course. These things are stated by way of flattery, as also what follows: that the priest permitted the king alone to pass into the temple in his usual dress, whereas the others changed theirs; that all heard the oracles on the outside of the temple, except Alexander, who was in the interior of the building; that the answers were not given, as at Delphi and at Branchidae, in words, but chiefly by nods and signs, as in Homer; the son of Saturn nodded with his sable brows, the prophet imitating Jupiter. This, however, the man told the king, in express terms, that he was the son of Jupiter. Callisthenes adds, (after the exaggerating style of tragedy,) that when Apollo had deserted the oracle among the Branchidae, on the temple being plundered by the Branchidae (who espoused the party of the Persians in the time of Xerxes,) and the spring had failed, it then re-appeared (on the arrival of Alexander); that the ambassadors also of the Milesians carried back to Memphis numerous answers of the oracle respecting the descent of Alexander from Jupiter, and the future victory which he should obtain at Arbela, the death of Darius, and the political changes at Lacedaemon. He says also that the Erythraean Athenais, who resembled the ancient Erythraean Sibyl, had declared the high descent of Alexander. Such are the accounts of historians.,At Abydos Osiris is worshipped; but in the temple of Osiris no singer, nor player on the pipe, nor on the cithara, is permitted to perform at the commencement of the ceremonies celebrated in honour of the god, as is usual in rites celebrated in honour of the other gods. Next to Abydos is the lesser Diospolis, then the city Tentyra, where the crocodile is held in peculiar abhorrence, and is regarded as the most odious of all animals. For the other Egyptians, although acquainted with its mischievous disposition, and hostility towards the human race, yet worship it, and abstain from doing it harm. But the people of Tentyra track and destroy it in every way. Some however, as they say of the Psyllians of Cyrenaea, possess a certain natural antipathy to snakes, and the people of Tentyra have the same dislike to crocodiles, yet they suffer no injury from them, but dive and cross the river when no other person ventures to do so. When crocodiles were brought to Rome to be exhibited, they were attended by some of the Tentyritae. A reservoir was made for them with a sort of stage on one of the sides, to form a basking-place for them on coming out of the water, and these persons went into the water, drew them in a net to the place, where they might sun themselves and be exhibited, and then dragged them back again to the reservoir. The people of Tentyra worship Venus. At the back of the fane of Venus is a temple of Isis ; then follow what are called the Typhoneia, and the canal leading to Coptos, a city common both to the Egyptians and Arabians.,Then follows the isthmus, extending to the Red Sea near Berenice, which has no harbour, but good landing-places, because the isthmus is conveniently situated. Philadelphus is said to be the first person that opened, by means of his army, this road, which had no supply of water, and to have provided stations. This he did because the navigation of the Red Sea was difficult, particularly to those who set out from the recess of the bay. Experience showed the great utility of this plan, and at present all the Indian, Arabian, and such Ethiopian merchandise as is imported by the Arabian Gulf is carried to Coptos, which is the mart for such commodities. Not far from Berenice is Myos Hormus, a city with a naval station for vessels which navigate this sea; at no great distance from Coptos is the city of Apollo, so that two cities are the boundaries of the isthmus, one on each side. But at present Coptos and Myos Hormus are in repute, and they are frequented.Formerly, the camel-merchants travelled in the night, directing their course by observing the stars, and, like mariners, carried with them a supply of water. But now watering-places are provided: water is also obtained by digging to a great depth, and rain-water is found, although rain rarely falls, which is also collected in reservoirs. It is a journey of six or seven days.On this isthmus are mines, in which the emeralds and other precious stones are found by the Arabians, who dig deep subterraneous passages.,Next to the city of Apollo is Thebes, now called Diospolis, with her hundred gates, through each of which issue two hundred men, with horses and chariots, according to Homer, who mentions also its wealth; not all the wealth the palaces of Egyptian Thebes contain.Other writers use the same language, and consider Thebes as the metropolis of Egypt. Vestiges of its magnitude still exist, which extend 80 stadia in length. There are a great number of temples, many of which Cambyses mutilated. The spot is at present occupied by villages. One part of it, in which is the city, lies in Arabia; another is in the country on the other side of the river, where is the Memnonium. Here are two colossal figures near one another, each consisting of a single stone. One is entire; the upper parts of the other, from the chair, are fallen down, the effect, it is said, of an earthquake. It is believed, that once a day a noise as of a slight blow issues from the part of the statue which remains in the seat and on its base. When I was at those places with Aelius Gallus, and numerous friends and soldiers about him, I heard a noise at the first hour (of the day), but whether proceeding from the base or from the colossus, or produced on purpose by some of those standing around the base, I cannot confidently assert. For from the uncertainty of the cause, I am disposed to believe anything rather than that stones disposed in that manner could send forth sound.Above the Memnonium are tombs of kings in caves, and hewn out of the stone, about forty in number; they are executed with singular skill, and are worthy of notice. Among the tombs are obelisks with inscriptions, denoting the wealth of the kings of that time, and the extent of their empire, as reaching to the Scythians, Bactrians, Indians, and the present Ionia; the amount of tribute also, and the number of soldiers, which composed an army of about a million of men.The priests there are said to be, for the most part, astronomers and philosophers. The former compute the days, not by the moon, but by the sun, introducing into the twelve months of thirty days each five days every year. But in order to complete the whole year, because there is (annually) an excess of a part of a day, they form a period from out of whole days and whole years, the supernumerary portions of which in that period, when collected together, amount to a day. They ascribe to Mercury all knowledge of this kind. To Jupiter, whom they worship above all other deities, a virgin of the greatest beauty and of the most illustrious family (such persons the Greeks call pallades) is dedicated. She prostitutes herself with whom she pleases, until the time occurs for the natural purification of the body; she is afterwards married; but before her marriage, and after the period of prostitution, they mourn for her as for one dead.,Next after Thebes is the city Hermonthis, in which both Apollo and Jupiter are worshipped. They also keep an ox there (for worship).Next is the city of Crocodiles, the inhabitants of which worship this animal; then Aphroditopolis, and next to it, Latopolis, where Minerva is worshipped, and the (fish) Latus; next, the Eileithyias polis, and a temple. In the country on the other side of the river is Hieraconpolis (the city of hawks), where a hawk is worshipped; then Apollonopolis, the inhabitants of which are at war with crocodiles.,Syene is a city situated on the borders of Ethiopia and Egypt. Elephantine is an island in the Nile, at the distance of half a stadium in front of Syene; in this island is a city with a temple of Cnuphis, and a nilometer like that at Memphis. The nilometer is a well upon the banks of the Nile, constructed of close-fitting stones, on which are marked the greatest, least, and mean risings of the Nile; for the water in the well and in the river rises and subsides simultaneously. Upon the wall of the well are lines, which indicate the complete rise of the river, and other degrees of its rising. Those who examine these marks communicate the result to the public for their information. For it is known long before, by these marks, and by the time elapsed from the commencement, what the future rise of the river will be, and notice is given of it. This information is of service to the husbandmen with reference to the distribution of the water; for the purpose also of attending to the embankments, canals, and other things of this kind. It is of use also to the governors, who fix the revenue; for the greater the rise of the river, the greater it is expected will be the revenue.At Syene there is a well which indicates the summer solstice, because these places lie under the tropical circle, [and occasions the gnomons to cast no shadows at midday]. For on proceeding from the places in our country, in Greece I mean, towards the south, the sun is there first over our head, and occasions the gnomons to be without shadows at noon. When the sun is vertical to us, it must necessarily cast its rays down wells, however deep they may be, to the water. For we ourselves stand in a perpendicular position, and wells are dug perpendicular to the surface.Here are stationed three Roman cohorts as a guard.,A little above Elephantine is the lesser cataract, where the boatmen exhibit a sort of spectacle to the governors.The cataract is in the middle of the river, and is formed by a ridge of rock, the upper part [or commencement] of which is level, and thus capable of receiving the river, but terminating in a precipice, where the water dashes down. On each side towards the land there is a stream, up which is the chief ascent for vessels. The boatmen sail up by this stream, and, dropping down to the cataract, are impelled with the boat to the precipice, the crew and the boats escaping unhurt.A little above the cataract is Philae, a common settlement, like Elephantine, of Ethiopians and Egyptians, and equal in size, containing Egyptian temples, where a bird, which they call hierax, (the hawk,) is worshipped; but it did not appear to me to resemble in the least the hawks of our country nor of Egypt, for it was larger, and very different in the marks of its plumage. They said that the bird was Ethiopian, and is brought from Ethiopia when its predecessor dies, or before its death. The one shown to us when we were there was sick and nearly dead.,We came from Syene to Philae in a waggon, through a very flat country, a distance of about 100 stadia. Along the whole road on each side we could see, in many places, very high rocks, round, very smooth, and nearly spherical, of black hard stone, of which mortars are made: each rested upon a greater stone, and upon this another: they were like hermaea. Sometimes these stones consisted of one mass. The largest was not less than twelve feet in diameter, and all of them exceeded this size by one half. We crossed over to the island in a pacton, which is a small boat made of rods, whence it resembles woven-work. Standing then in the water, (at the bottom of the boat,) or sitting upon some little planks, we easily crossed over, with some alarm indeed, but without good cause for it, as there is no danger if the boat is not overloaded.,Throughout the whole of Egypt, the palm tree is of a bad species, and produces no good edible fruit in the places about the Delta and Alexandreia; yet the best kind is found in the Thebais. It is a subject of surprise how countries in the same latitude as Judaea, and bordering upon the Delta and Alexandreia, should be so different; for Judaea, in addition to other kinds of date-palms, produces the caryotic, which is not inferior to the Babylonian. There are, however, two kinds of dates in the Thebais and in Judaea, the caryotic and another. The Thebaic is firmer, but the flavour is more agreeable. There is an island remarkable for producing the best dates, and it also furnishes the largest revenue to the governors. It was appropriated to the kings, and no private person had any share in the produce; at present it belongs to the governors.,Herodotus and other writers trifle very much when they introduce into their histories the marvellous, like (an interlude of) music and song, or some melody; for example, in asserting that the sources of the Nile are near the numerous islands, at Syene and Elephantine, and that at this spot the river has an unfathomable depth. In the Nile there are many islands scattered about, some of which are entirely covered, others in part only, at the time of the rise of the waters. The very elevated parts are irrigated by means of screw-pumps.,Egypt was from the first disposed to peace, from having resources within itself, and because it was difficult of access to strangers. It was also protected on the north by a harbourless coast and the Egyptian Sea; on the east and west by the desert mountains of Libya and Arabia, as I have said before. The remaining parts towards the south are occupied by Troglodytae, Blemmyes, Nubae, and Megabari, Ethiopians above Syene. These are nomads, and not numerous nor warlike, but accounted so by the ancients, because frequently, like robbers, they attacked defenceless persons. Neither are the Ethiopians, who extend towards the south and Meroe, numerous nor collected in a body; for they inhabit a long, narrow, and winding tract of land on the riverside, such as we have before described; nor are they well prepared either for war or the pursuit of any other mode of life.At present the whole country is in the same pacific state, a proof of which is, that the upper country is sufficiently guarded by three cohorts, and these not complete. Whenever the Ethiopians have ventured to attack them, it has been at the risk of danger to their own country. The rest of the forces in Egypt are neither very numerous, nor did the Romans ever once employ them collected into one army. For neither are the Egyptians themselves of a warlike disposition, nor the surrounding nations, although their numbers are very large.Cornelius Gallus, the first governor of the country appointed by (Augustus) Caesar, attacked the city Heroopolis, which had revolted, and took it with a small body of men. He suppressed also in a short time an insurrection in the Thebais, which originated as to the payment of tribute. At a later period Petronius resisted, with the soldiers about his person, a mob of myriads of Alexandrines, who attacked him by throwing stones. He killed some, and compelled the rest to desist.We have before related how Aelius Gallus, when he invaded Arabia with a part of the army stationed in Egypt, exhibited a proof of the unwarlike disposition of the people; and if Syllaeus had not betrayed him, he would have conquered the whole of Arabia Felix.,The Ethiopians, emboldened in consequence of a part of the forces in Egypt being drawn off by Aelius Gallus, who was engaged in war with the Arabs, invaded the Thebais, and attacked the garrison, consisting of three cohorts, near Syene; surprised and took Syene, Elephantine, and Philae, by a sudden inroad; enslaved the inhabitants, and threw down the statues of Caesar. But Petronius, marching with less than 10,000 infantry and 800 horse against an army of 30,000 men, first compelled them to retreat to Pselchis, an Ethiopian city. He then sent deputies to demand restitution of what they had taken, and the reasons which had induced them to begin the war. On their alleging that they had been ill treated by the nomarchs, he answered, that these were not the sovereigns of the country, but Caesar. When they desired three days for consideration, and did nothing which they were bound to do, Petronius attacked and compelled them to fight. They soon fled, being badly commanded, and badly armed; for they carried large shields made of raw hides, and hatchets for offensive weapons; some, however, had pikes, and others swords. Part of the insurgents were driven into the city, others fled into the uninhabited country; and such as ventured upon the passage of the river escaped to a neighbouring island, where there were not many crocodiles on account of the current. Among the fugitives, were the generals of Candace, queen of the Ethiopians in our time, a masculine woman, and who had lost an eye. Petronius, pursuing them in rafts and ships, took them all and despatched them immediately to Alexandreia. He then attacked Pselchis and took it. If we add the number of those who fell in battle to the number of prisoners, few only could have escaped.From Pselchis Petronius went to Premnis, a strong city, travelling over the hills of sand, beneath which the army of Cambyses was overwhelmed by the setting in of a whirlwind. He took the fortress at the first onset, and afterwards advanced to Napata. This was the royal seat of Candace ; and her son was there, but she herself was in a neighbouring stronghold. When she sent ambassadors to treat of peace, and to offer the restitution of the prisoners brought from Syene, and the statues, Petronius attacked and took Napata, from which her son had fled, and then razed it. He made prisoners of the inhabitants, and returned back again with the booty, as he judged any farther advance into the country impracticable on account of the roads. He strengthened, however, the fortifications of Premnis, and having placed a garrison there, with two years' provisions for four hundred men, returned to Alexandreia. Some of the prisoners were publicly sold as booty, and a thousand were sent to Caesar, who had lately returned from the Cantabrians, others died of various diseases.In the mean time Candace attacked the garrison with an army of many thousand men. Petronius came to its assistance, and entering the fortress before the approach of the enemy, secured the place by many expedients. The enemy sent ambassadors, but he ordered them to repair to Caesar: on their replying, that they did not know who Caesar was, nor where they were to find him, Petronius appointed persons to conduct them to his presence. They arrived at Samos, where Caesar was at that time, and from whence he was on the point of proceeding into Syria, having already despatched Tiberius into Armenia. The ambassadors obtained all that they desired, and Caesar even remitted the tribute which he had imposed. 17.1. 1. BOOK 17WHEN we were describing Arabia, we included in the description the gulfs which compress and make it a peninsula, namely the Gulfs of Arabia and of Persis. We described at the same time some parts of Egypt, and those of Ethiopia, inhabited by the Troglodytae, and by the people situated next to them, extending to the confines of the Cinnamon country.We are now to describe the remaining parts contiguous to these nations, and situated about the Nile. We shall then give an account of Africa, which remains to complete this treatise on Geography.And here we must previously adduce the opinions of Eratosthenes.,2. He says, that the Nile is distant from the Arabian Gulf towards the west 1000 stadia, and that it resembles (in its course) the letter N reversed. For after flowing, he says, about 2700 stadia from Meroe towards the north, it turns again to the south, and to the winter sunset, continuing its course for about 3700 stadia, when it is almost in the latitude of the places about Meroe. Then entering far into Africa, and having made another bend, it flows towards the north, a distance of 5300 stadia, to the great cataract; and inclining a little to the east, traverses a distance of 1200 stadia to the smaller cataract at Syene, and 5300 stadia more to the sea.Two rivers empty themselves into it, which issue out of some lakes towards the east, and encircle Meroe, a considerable island. One of these rivers is called Astaboras, flowing along the eastern side of the island. The other is the Astapus, or, as some call it, Astasobas. But the Astapus is said to be another river, which issues out of some lakes on the south, and that this river forms nearly the body of the (stream of the) Nile, which flows in a straight line, and that it is filled by the summer rains; that above the confluence of the Astaboras and the Nile, at the distance of 700 stadia, is Meroe, a city having the same name as the island; and that there is another island above Meroe, occupied by the fugitive Egyptians, who revolted in the time of Psammitichus, and are called Sembritae, or foreigners. Their sovereign is a queen, but they obey the king of Meroe.The lower parts of the country on each side Meroe, along the Nile towards the Red Sea, are occupied by Megabari and Blemmyes, who are subject to the Ethiopians, and border upon the Egyptians; about the sea are Troglodytae. The Troglodytae, in the latitude of Meroe, are distant ten or twelve days' journey from the Nile. On the left of the course of the Nile live Nubae in Libya, a populous nation. They begin from Meroe, and extend as far as the bends (of the river). They are not subject to the Ethiopians, but live independently, being distributed into several sovereignties.The extent of Egypt along the sea, from the Pelusiac to the Canobic mouth, is 1300 stadia.Such is the account of Eratosthenes.,3. We must, however, enter into a further detail of particulars. And first, we must speak of the parts about Egypt, proceeding from those that are better known to those which follow next in order.The Nile produces some common effects in this and the contiguous tract of country, namely, that of the Ethiopians above it, in watering them at the time of its rise, and leaving those parts only habitable which have been covered by the inundation; it intersects the higher lands, and all the tract elevated above its current on both sides, which however are uninhabited and a desert, from an absolute want of water. But the Nile does not traverse the whole of Ethiopia, nor alone, nor in a straight line, nor a country which is well inhabited. But Egypt it traverses both alone and entirely, and in a straight line, from the lesser cataract above Syene and Elephantine, (which are the boundaries of Egypt and Ethiopia,) to the mouths by which it discharges itself into the sea. The Ethiopians at present lead for the most part a wandering life, and are destitute of the means of subsistence, on account of the barrenness of the soil, the disadvantages of climate, and their great distance from us.Now the contrary is the case with the Egyptians in all these respects. For they have lived from the first under a regular form of government, they were a people of civilized manners, and were settled in a well-known country; their institutions have been recorded and mentioned in terms of praise, for they seemed to have availed themselves of the fertility of their country in the best possible manner by the partition of it (and by the classification of persons) which they adopted, and by their general care.When they had appointed a king, they divided the people into three classes, into soldiers, husbandmen, and priests. The latter had the care of everything relating to sacred things (of the gods), the others of what related to man; some had the management of warlike affairs, others attended to the concerns of peace, the cultivation of the ground, and the practice of the arts, from which the king derived his revenue.The priests devoted themselves to the study of philosophy and astronomy, and were companions of the kings.The country was at first divided into nomes. The Thebais contained ten, the Delta ten, and the intermediate tract sixteen. But according to some writers, all the nomes together amounted to the number of chambers in the Labyrinth. Now these were less than thirty [six]. The nomes were again divided into other sections. The greater number of the nomes were distributed into toparchies, and these again into other sections ; the smallest portions were the arourae.An exact and minute division of the country was required by the frequent confusion of boundaries occasioned at the time of the rise of the Nile, which takes away, adds, and alters the various shapes of the bounds, and obliterates other marks by which the property of one person is distinguished from that of another. It was consequently necessary to measure the land repeatedly. Hence it is said geometry originated here, as the art of keeping accounts and arithmetic originated with the Phoenicians, in consequence of their commerce.As the whole population of the country, so the separate population in each nome, was divided into three classes ; the territory also was divided into three equal portions.The attention and care bestowed upon the Nile is so great as to cause industry to triumph over nature. The ground by nature, and still more by being supplied with water, produces a great abundance of fruits. By nature also a greater rise of the river irrigates a larger tract of land; but industry has completely succeeded in rectifying the deficiency of nature, so that in seasons when the rise of the river has been less than usual, as large a portion of the country is irrigated by means of canals and embankments, as in seasons when the rise of the river has been greater.Before the times of Petronius there was the greatest plenty, and the rise of the river was the greatest when it rose to the height of fourteen cubits; but when it rose to eight only, a famine ensued. During the government of Petronius, however, when the Nile rose twelve cubits only, there was a most abundant crop; and once when it mounted to eight only, no famine followed. Such then is the nature of this provision for the physical state of the country. We shall now proceed to the next particulars.,4. The Nile, when it leaves the boundaries of Ethiopia, flows in a straight line towards the north, to the tract called the Delta, then 'cloven at the head,' (according to the expression of Plato,) makes this point the vertex, as it were, of a triangle, the sides of which are formed by the streams, which separate on each side, and extend to the sea, one on the right hand to Pelusium, the other on the left to Canobus and the neighbouring Heracleium, as it is called ; the base is the coast lying between Pelusium and the Heracleium.An island was therefore formed by the sea and by both streams of the river, which is called Delta from the resemblance of its shape to the letter (Δ) of that name. The spot at the vertex of the triangle has the same appellation, because it is the beginning of the above-mentioned triangular figure. The village, also, situated upon it is called Delta.These then are two mouths of the Nile, one of which is called the Pelusiac, the other the Canobic and Heracleiotic mouth. Between these are five other outlets, some of which are considerable, but the greater part are of inferior importance. For many others branch off from the principal streams, and are distributed over the whole of the island of the Delta, and form many streams and islands; so that the whole Delta is accessible to boats, one canal succeeding another, and navigated with so much ease, that some persons make use of rafts floated on earthen pots, to transport them from place to place.The whole island is about 3000 stadia in circumference, and is called, as also the lower country, with the land on the opposite sides of the streams, the Delta.But at the time of the rising of the Nile, the whole country is covered, and resembles a sea, except the inhabited spots, which are situated upon natural hills or mounds ; and considerable cities and villages appear like islands in the distant prospect.The water, after having continued on the ground more than forty days in summer, then subsides by degrees, in the same manner as it rose. In sixty days the plain is entirely exposed to view, and dries up. The sooner the land is dry, so much the sooner the ploughing and sowing are accomplished, and it dries earlier in those parts where the heat is greater.The country above the Delta is irrigated in the same manner, except that the river flows in a straight line to the distance of about 4000 stadia in one channel, unless where some island intervenes, the most considerable of which comprises the Heracleiotic Nome; or, where it is diverted by a canal into a large lake, or a tract of country which it is capable of irrigating, as the lake Moeris and the Arsinoite Nome, or where the canals discharge themselves into the Mareotis.In short, Egypt, from the mountains of Ethiopia to the vertex of the Delta, is merely a river tract on each side of the Nile, and rarely if anywhere comprehends in one continued line a habitable territory of 300 stadia in breadth. It resembles, except the frequent diversions of its course, a bandage rolled out.The mountains on each side (of the Nile), which descend from the parts about Syene to the Egyptian Sea, give this shape to the river tract of which I am speaking, and to the country. For in proportion as these mountains extend along that tract, or recede from each other, in the same degree is the river contracted or expanded, and they impart to the habitable country its variety of shape. But the country beyond the mountains is in a great measure uninhabited.,5. The ancients understood more by conjecture than otherwise, but persons in later times learnt by experience as eyewitnesses, that the Nile owes its rise to summer rains, which fall in great abundance in Upper Ethiopia, particularly in the most distant mountains. On the rains ceasing, the fulness of the river gradually subsides. This was particularly observed by those who navigated the Arabian Gulf on their way to the Cinnamon country, and by those who were sent out to hunt elephants, or for such other purposes as induced the Ptolemies, kings of Egypt, to despatch persons in that direction. These sovereigns had directed their attention to objects of this kind, particularly Ptolemy surnamed Philadelphus, who was a lover of science, and on account of bodily infirmities always in search of some new diversion and amusement. But the ancient kings paid little attention to such inquiries, although both they and the priests, with whom they passed the greater part of their lives, professed to be devoted to the study of philosophy. Their ignorance therefore is more surprising, both on this account and because Sesostris had traversed the whole of Ethiopia as far as the Cinnamon country, of which expedition monuments exist even to the present day, such as pillars and inscriptions. Cambyses also, when he was in possession of Egypt, had advanced with the Egyptians as far even as Meroe; and it is said that he gave this name both to the island and to the city, because his sister, or according to some writers his wife, Meroe died there. For this reason therefore he conferred the appellation on the island, and in honour of a woman. It is surprising how, with such opportunities of obtaining information, the history of these rains should not have been clearly known to persons living in those times, especially as the priests registered with the greatest diligence in the sacred books all extraordinary facts, and preserved records of everything which seemed to contribute to an increase of knowledge. And, if this had been the case, would it be necessary to inquire what is even still a question, what can possibly be the reason why rain falls in summer, and not in winter, in the most southerly parts of the country, but not in the Thebais, nor in the country about Syene ? nor should we have to examine whether the rise of the water of the Nile is occasioned by rains, nor require such evidence for these facts as Poseidonius adduces. For he says, that Callisthenes asserts that the cause of the rise of the river is the rain of summer. This he borrows from Aristotle, who borrowed it from Thrasyalces the Thasian (one of the ancient writers on physics), Thrasyalces from some other person, and he from Homer, who calls the Nile 'heaven-descended:' back to Egypt's heaven-descended stream. But I quit this subject, since it has been discussed by many writers, among whom it will be sufficient to specify two, who have (each) composed in our times a treatise on the Nile, Eudorus and Aristo the Peripatetic philosopher. [They differ little from each other] except in the order and disposition of the works, for the phraseology and execution is the same in both writers. (I can speak with some confidence in this matter), for when at a loss (for manuscripts) for the purpose of comparison and copy, I collated both authors. But which of them surreptitiously substituted the other's account as his own, we may go to the temple of Ammon to be informed. Eudorus accused Aristo, but the style is more like that of Aristo.The ancients gave the name of Egypt to that country only which was inhabited and watered by the Nile, and the extent they assigned to it was from the neighbourhood of Syene to the sea. But later writers, to the present time, have included on the eastern side almost all the tract between the Arabian Gulf and the Nile (the Aethiopians however do not make much use of the Red Sea); on the western side, the tract extending to the Auases and the parts of the sea-coast from the Canobic mouth of the Nile to Catabathmus, and the kingdom of Cyrenaea. For the kings who succeeded the race of the Ptolemies had acquired so much power, that they became masters of Cyrenaea, and even joined Cyprus to Egypt. The Romans, who succeeded to their dominions, separated Egypt, and confined it within the old limits.The Egyptians give the name of Auases (Oases) to certain inhabited tracts, which are surrounded by extensive deserts, and appear like islands in the sea. They are frequently met with in Libya, and there are three contiguous to Egypt, and dependent upon it.This is the account which we have to give of Egypt in general and summarily. I shall now describe the separate parts of the country and their advantages.,6. As Alexandreia and its neighbourhood occupy the greatest and principal portion of the description, I shall begin with it.In sailing towards the west, the sea-coast from Pelusium to the Canobic mouth of the Nile is about 1300 stadia in extent, and constitutes, as we have said, the base of the Delta. Thence to the island Pharos are 150 stadia more.Pharos is a small oblong island, and lies quite close to the continent, forming towards it a harbour with a double entrance. For the coast abounds with bays, and has two promontories projecting into the sea. The island is situated between these, and shuts in the bay, lying lengthways in front of it.of the extremities of the Pharos, the eastern is nearest to the continent and to the promontory in that direction, called Lochias, which is the cause of the entrance to the port being narrow. Besides the narrowness of the passage, there are rocks, some under water, others rising above it, which at all times increase the violence of the waves rolling in upon them from the open sea. This extremity itself of the island is a rock, washed by the sea on all sides, with a tower upon it of the same name as the island, admirably constructed of white marble, with several stories. Sostratus of Cnidus, a friend of the kings, erected it for the safety of mariners, as the inscription imports. For as the coast on each side is low and without harbours, with reefs and shallows, an elevated and conspicuous mark was required to enable navigators coming in from the open sea to direct their course exactly to the entrance of the harbour.The western mouth does not afford an easy entrance, but it does not require the same degree of caution as the other. It forms also another port, which has the name of Eunostus, or Happy Return: it lies in front of the artificial and close harbour. That which has its entrance at the above-mentioned tower of Pharos is the great harbour. These (two) lie contiguous in the recess called Heptastadium, and are separated from it by a mound. This mound forms a bridge from the continent to the island, and extends along its western side, leaving two passages only through it to the harbour of Eunostus, which are bridged over. But this work served not only as a bridge, but as an aqueduct also, when the island was inhabited. Divus Caesar devastated the island, in his war against the people of Alexandreia, when they espoused the party of the kings. A few sailors live near the tower.The great harbour, in addition to its being well enclosed by the mound and by nature, is of sufficient depth near the shore to allow the largest vessel to anchor near the stairs. It is also divided into several ports.The former kings of Egypt, satisfied with what they possessed, and not desirous of foreign commerce, entertained a dislike to all mariners, especially the Greeks (who, on account of the poverty of their own country, ravaged and coveted the property of other nations), and stationed a guard here, who had orders to keep off all persons who approached. To the guard was assigned as a place of residence the spot called Rhacotis, which is now a part of the city of Alexandreia, situated above the arsenal. At that time, however, it was a village. The country about the village was given up to herdsmen, who were also able (from their numbers) to prevent strangers from entering the country.When Alexander arrived, and perceived the advantages of the situation, he determined to build the city on the (natural) harbour. The prosperity of the place, which ensued, was intimated, it is said, by a presage which occurred while the plan of the city was tracing. The architects were engaged in marking out the line of the wall with chalk, and had consumed it all, when the king arrived; upon which the dispensers of flour supplied the workmen with a part of the flour, which was provided for their own use; and this substance was used in tracing the greater part of the divisions of the streets. This, they said, was a good omen for the city.,7. The advantages of the city are of various kinds. The site is washed by two seas; on the north, by what is called the Egyptian Sea, and on the south, by the sea of the lake Mareia, which is also called Mareotis. This lake is filled by many canals from the Nile, both by those above and those at the sides, through which a greater quantity of merchandise is imported than by those communicating with the sea. Hence the harbour on the lake is richer than the maritime harbour. The exports by sea from Alexandreia exceed the imports. This any person may ascertain, either at Alexandreia or Dicaearchia, by watching the arrival and departure of the merchant vessels, and observing how much heavier or lighter their cargoes are when they depart or when they return.In addition to the wealth derived from merchandise landed at the harbours on each side, on the sea and on the lake, its fine air is worthy of remark: this results from the city being on two sides surrounded by water, and from the favourable effects of the rise of the Nile. For other cities, situated near lakes, have, during the heats of summer, a heavy and suffocating atmosphere, and lakes at their margins become swampy by the evaporation occasioned by the sun's heat. When a large quantity of moisture is exhaled from swamps, a noxious vapour rises, and is the cause of pestilential disorders. But at Alexandreia, at the beginning of summer, the Nile, being full, fills the lake also, and leaves no marshy matter which is likely to occasion maligt exhalations. At the same period, the Etesian winds blow from the north, over a large expanse of sea, and the Alexandrines in consequence pass their summer very pleasantly.,8. The shape of the site of the city is that of a chlamys or military cloak. The sides, which determine the length, are surrounded by water, and are about thirty stadia in extent; but the isthmuses, which determine the breadth of the sides, are each of seven or eight stadia, bounded on one side by the sea, and on the other by the lake. The whole city is intersected by roads for the passage of horsemen and chariots. Two of these are very broad, exceeding a plethrum in breadth, and cut one another at right angles. It contains also very beautiful public grounds and royal palaces, which occupy a fourth or even a third part of its whole extent. For as each of the kings was desirous of adding some embellishment to the places dedicated to the public use, so, besides the buildings already existing, each of them erected a building at his own expense; hence the expression of the poet may be here applied, one after the other springs. All the buildings are connected with one another and with the harbour, and those also which are beyond it.The Museum is a part of the palaces. It has a public walk and a place furnished with seats, and a large hall, in which the men of learning, who belong to the Museum, take their common meal. This community possesses also property in common; and a priest, formerly appointed by the kings, but at present by Caesar, presides over the Museum.A part belonging to the palaces consists of that called Sema, an enclosure, which contained the tombs of the kings and that of Alexander (the Great). For Ptolemy the son of Lagus took away the body of Alexander from Perdiccas, as he was conveying it down from Babylon; for Perdiccas had turned out of his road towards Egypt, incited by ambition and a desire of making himself master of the country. When Ptolemy had attacked [and made him prisoner], he intended to [spare his life and] confine him in a desert island, but he met with a miserable end at the hand of his own soldiers, who rushed upon and despatched him by transfixing him with the long Macedonian spears. The kings who were with him, Aridaeus, and the children of Alexander, and Roxana his wife, departed to Macedonia. Ptolemy carried away the body of Alexander, and deposited it at Alexandreia in the place where it now lies; not indeed in the same coffin, for the present one is of hyalus (alabaster ?) whereas Ptolemy had deposited it in one of gold: it was plundered by Ptolemy surnamed Cocce's son and Pareisactus, who came from Syria and was quickly deposed, so that his plunder was of no service to him.,9. In the great harbour at the entrance, on the right hand, are the island and the Pharos tower; on the left are the reef of rocks and the promontory Lochias, with a palace upon it: at the entrance, on the left hand, are the inner palaces, which are continuous with those on the Lochias, and contain numerous painted apartments and groves. Below lies the artificial and close harbour, appropriated to the use of the kings; and Antirrhodus a small island, facing the artificial harbour, with a palace on it, and a small port. It was called Antirrhodus, a rival as it were of Rhodes.Above this is the theatre, then the Poseidium, a kind of elbow projecting from the Emporium, as it is called, with a temple of Neptune upon it. To this Antony added a mound, projecting still further into the middle of the harbour, and built at the extremity a royal mansion, which he called Timonium. This was his last act, when, deserted by his partisans, he retired to Alexandreia after his defeat at Actium, and intended, being forsaken by so many friends, to lead the [solitary] life of Timon for the rest of his days.Next are the Caesarium, the Emporium, and the Apostaseis, or magazines: these are followed by docks, extending to the Heptastadium. This is the description of the great harbour.,10. Next after the Heptastadium is the harbour of Eunostus, and above this the artificial harbour, called Cibotus (or the Ark), which also has docks. At the bottom of this harbour is a navigable canal, extending to the lake Mareotis. Beyond the canal there still remains a small part of the city. Then follows the suburb Necropolis, in which are numerous gardens, burial-places, and buildings for carrying on the process of embalming the dead.On this side the canal is the Sarapium and other ancient sacred places, which are now abandoned on account of the erection of the temples at Nicopolis; for [there are situated] an amphitheatre and a stadium, and there are celebrated quinquennial games; but the ancient rites and customs are neglected.In short, the city of Alexandreia abounds with public and sacred buildings. The most beautiful of the former is the Gymnasium, with porticos exceeding a stadium in extent. In the middle of it are the court of justice and groves. Here also is a Paneium, an artificial mound of the shape of a fir-cone, resembling a pile of rock, to the top of which there is an ascent by a spiral path. From the summit may be seen the whole city lying all around and beneath it.The wide street extends in length along the Gymnasium from the Necropolis to the Canobic gate. Next is the Hippodromos (or race-course), as it is called, and other buildings near it, and reaching to the Canobic canal. After passing through the Hippodromos is the Nicopolis, which contains buildings fronting the sea not less numerous than a city. It is 30 stadia distant from Alexandreia. Augustus Caesar distinguished this place, because it was here that he defeated Antony and his party of adherents. He took the city at the first onset, and compelled Antony to put himself to death, but Cleopatra to surrender herself alive. A short time afterwards, however, she also put an end to her life secretly, in prison, by the bite of an asp, or (for there are two accounts) by the application of a poisonous ointment. Thus the empire of the Lagidae, which had subsisted many years, was dissolved.,11. Alexander was succeeded by Ptolemy the son of Lagus, the son of Lagus by Philadelphus, Philadelphus by Euergetes; next succeeded Philopator the lover of Agathocleia, then Epiphanes, afterwards Philometor, the son (thus far) always succeeding the father. But Philometor was succeeded by his brother, the second Euergetes, who was also called Physcon. He was succeeded by Ptolemy surnamed Lathurus, Lathurus by Auletes of our time, who was the father of Cleopatra. All these kings, after the third Ptolemy, were corrupted by luxury and effeminacy, and the affairs of government were very badly administered by them; but worst of all by the fourth, the seventh, and the last, Auletes (or the Piper), who, besides other deeds of shamelessness, acted the piper; indeed he gloried so much in the practice, that he scrupled not to appoint trials of skill in his palace; on which occasions he presented himself as a competitor with other rivals. He was deposed by the Alexandrines; and of his three daughters, one, the eldest, who was legitimate, they proclaimed queen; but his two sons, who were infants, were absolutely excluded from the succession.As a husband for the daughter established on the throne, the Alexandrines invited one Cybiosactes from Syria, who pretended to be descended from the Syrian kings. The queen after a few days, unable to endure his coarseness and vulgarity, rid herself of him by causing him to be strangled. She afterwards married Archelaus, who also pretended to be the son of Mithridates Eupator, but he was really the son of that Archelaus who carried on war against Sulla, and was afterwards honourably treated by the Romans. He was grandfather of the last king of Cappadocia in our time, and priest of Comana in Pontus. He was then (at the time we are speaking of) the guest of Gabinius, and intended to accompany him in an expedition against the Parthians, but unknown to Gabinius, he was conducted away by some (friends) to the queen, and declared king.At this time Pompey the Great entertained Auletes as his guest on his arrival at Rome, and recommended him to the senate, negotiated his return, and contrived the execution of most of the deputies, in number a hundred, who had undertaken to appear against him: at their head was Dion the academic philosopher.Ptolemy (Auletes) on being restored by Gabinius, put to death both Archelaus and his daughter; but not long after he was reinstated in his kingdom, he died a natural death, leaving two sons and two daughters, the eldest of whom was Cleopatra.The Alexandrines declared as sovereigns the eldest son and Cleopatra. But the adherents of the son excited a sedition, and banished Cleopatra, who retired with her sister into Syria.It was about this time that Pompey the Great, in his flight from Palaepharsalus, came to Pelusium and Mount Casium. He was treacherously slain by the king's party. When Caesar arrived, he put the young prince to death, and sending for Cleopatra from her place of exile, appointed her queen of Egypt, declaring also her surviving brother, who was very young, and herself joint sovereigns.After the death of Caesar and the battle at Pharsalia, Antony passed over into Asia; he raised Cleopatra to the highest dignity, made her his wife, and had children by her. He was present with her at the battle of Actium, and accompanied her in her flight. Augustus Caesar pursued them, put an end to their power, and rescued Egypt from misgovernment and revelry.,12. At present Egypt is a (Roman) province, pays considerable tribute, and is well governed by prudent persons, who are sent there in succession. The governor thus sent out has the rank of king. Subordinate to him is the administrator of justice, who is the supreme judge in many causes. There is another officer, who is called Idiologus, whose business it is to inquire into property for which there is no claimant, and which of right falls to Caesar. These are accompanied by Caesar's freedmen and stewards, who are entrusted with affairs of more or less importance.Three legions are stationed in Egypt, one in the city, the rest in the country. Besides these there are also nine Roman cohorts, three quartered in the city, three on the borders of Ethiopia in Syene, as a guard to that tract, and three in other parts of the country. There are also three bodies of cavalry distributed in convenient posts.of the native magistrates in the cities, the first is the expounder of the law, who is dressed in scarlet; he receives the customary honours of the country, and has the care of providing what is necessary for the city. The second is the writer of records, the third is the chief judge. The fourth is the commander of the night guard. These magistrates existed in the time of the kings, but in consequence of the bad administration of affairs by the latter, the prosperity of the city was ruined by licentiousness. Polybius expresses his indignation at the state of things when lie was there: he describes the inhabitants of the city to be composed of three classes; the (first) Egyptians and natives, acute but indifferent citizens, and meddling with civil affairs. Tile second, the mercenaries, a numerous and undisciplined body ; for it was an ancient custom to maintain foreign soldiers, who, from the worthlessness of their sovereigns, knew better how to govern than to obey. The third were the Alexandrines, who, for the same reason, were not orderly citizens; but still they were better than the mercenaries, for although they were a mixed race, yet being of Greek origin, they retained the customs common to the Greeks. But this class was extinct nearly about the time of Euergetes Physcon, in whose reign Polybius came to Alexandreia. For Physcon, being distressed by factions, frequently exposed the multitude to the attacks of the soldiery, and thus destroyed them. By such a state of things in the city the words of the poet (says Polybius) were verified: The way to Egypt is long and vexatious.,13. Such then, if not worse, was the condition of the city under the last kings. The Romans, as far as they were able, corrected, as I have said, many abuses, and established an orderly government, by appointing vice-governors, nomarchs, and ethnarchs, whose business it was to superintend affairs of minor importance.The greatest advantage which the city possesses arises from its being the only place in all Egypt well situated by nature for communication with the sea by its excellent harbour, and with the land by the river, by means of which everything is easily transported and collected together into this city, which is the greatest mart in the habitable world.These may be said to be the superior excellencies of the city. Cicero, in one of his orations, in speaking of the revenues of Egypt, states that an annual tribute of 12,000 talents was paid to Auletes, the father of Cleopatra. If then a king, who administered his government in the worst possible manner, and with the greatest negligence, obtained so large a revenue, what must we suppose it to be at present, when affairs are administered with great care, and when the commerce with India and with Troglodytica has been so greatly increased ? For formerly not even twenty vessels ventured to navigate the Arabian Gulf, or advance to the smallest distance beyond the straits at its mouth; but now large fleets are despatched as far as India and the extremities of Ethiopia, from which places the most valuable freights are brought to Egypt, and are thence exported to other parts, so that a double amount of custom is collected, arising from imports on the one hand, and from exports on the other. The most expensive description of goods is charged with the heaviest impost; for in fact Alexandreia has a monopoly of trade, and is almost the only receptacle for this kind of merchandise and place of supply for foreigners. The natural convenience of the situation is still more apparent to persons travelling through the country, and particularly along the coast which commences at the Catabathmus; for to this place Egypt extends.Next to it is Cyrenaea, and the neighboring barbarians, the Marmaridae.,14. From the Catabathmus to Paraetonium is a run of 900 stadia for a vessel in a direct course. There is a city and a large harbour of about 40 stadia in extent, by some called the city Paraetonium, by others, Ammonia. Between these is the village of the Egyptians, and the promontory Aenesisphyra, and the Tyndareian rocks, four small islands, with a harbour; then Drepanum a promontory, and Aenesippeia an island with a harbour, and Apis a village, from which to Paraetonium are 100 stadia; [from thence] to the temple of Ammon is a journey of five days. From Paraetonium to Alexandreia are about 1300 stadia. Between these are, first, a promontory of white earth, called Leuke Akte, then Phoenicus a harbour, and Pnigeus a village; after these the island Sidonia (Pedonia ?) with a harbour; then a little further off from the sea, Antiphrae. The whole of this country produces no wine of a good quality, and the earthen jars contain more sea-water than wine, which is called Libyan; this and beer are the principal beverage of the common people of Alexandreia. Antiphrae in particular was a subject of ridicule (on account of its bad wine).Next is the harbour Derrhis, which has its name from an adjacent black rock, resembling δέῤῥις, a hide. The neighbouring place is called Zephyrium. Then follows another harbour, Leucaspis (the white shield), and many others; then the Cynossema (or dog's monument); then Taposeiris, not that situated upon the sea; here is held a great public festival. There is another Taposeiris, situated at a considerable distance beyond the city (Alexandreia). Near this, and close to the sea, is a rocky spot, which is the resort of great numbers of people at all seasons of the year, for the purpose of feasting and amusement. Next is Plinthine, and the village of Nicium, and Cherronesus a fortress, distant from Alexandreia and the Necropolis about 70 stadia.The lake Mareia, which extends as far as this place, is more than 150 stadia in breadth, and in length less than 300 stadia. It contains eight islands. The whole country about it is well inhabited. Good wine also is produced here, and in such quantity that the Mareotic wine is racked in order that it may be kept to be old.,15. The byblus and the Egyptian bean grow in the marshes and lakes; from the latter the ciborium is made. The stalks of the bean are nearly of equal height, and grow to the length of ten feet. The byblus is a bare stem, with a tuft on the top. But the bean puts out leaves and flowers in many parts, and bears a fruit similar to our bean, differing only in size and taste. The bean-grounds present an agreeable sight, and afford amusement to those who are disposed to recreate themselves with convivial feasts. These entertainments take place in boats with cabins; they enter the thickest part of the plantation, where they are overshadowed with the leaves, which are very large, and serve for drinking-cups and dishes, having a hollow which fits them for the purpose. They are found in great abundance in the shops in Alexandreia, where they are used as vessels. One of the sources of land revenue is the sale of these leaves. Such then is the nature of this bean.The byblus does not grow here in great abundance, for it is not cultivated. But it abounds in the lower parts of the Delta. There is one sort inferior to the other. The best is the hieratica. Some persons intending to augment the revenue, employed in this case a method which the Jews practised with the palm, especially the caryotic, and with the balsamum. In many places it is not allowed to be cultivated, and the price is enhanced by its rarity: the revenue is indeed thus increased, but the general consumption [of the article] is injured.,16. On passing through the Canobic gate of the city, on the right hand is the canal leading to Canobus, close to the lake. They sail by this canal to Schedia, to the great river, and to Canobus, but the first place at which they arrive is Eleusis. This is a settlement near Alexandreia and Nicopolis, and situated on the Canobic canal. It has houses of entertainment which command beautiful views, and hither resort men and women who are inclined to indulge in noisy revelry, a prelude to Canobic life, and the dissolute manners of the people of Canobus.At a little distance from Eleusis, on the right hand, is the canal leading towards Schedia. Schedia is distant four schoeni from Alexandreia. It is a suburb of the city, and has a station for the vessels with cabins, which convey the governors when they visit the upper parts of the country. Here is collected the duty on merchandise, as it is transported up or down the river. For this purpose a bridge of boats is laid across the river, and from this kind of bridge the place has the name of Schedia.Next after the canal leading to Schedia, the navigation thence to Canobus is parallel to the sea-coast, extending from Pharos to the Canobic mouth. For between the sea and the canal, is a narrow band of ground, on which is situated the smaller Zephyrium, which lies next after Nicopolis, and Zephyrium a promontory, on which is a small temple dedicated to Venus Arsinoe.Anciently, it is said, a city called Thonis stood there, which bears the name of the king, who entertained as his guests Menelaus and Helen. The poet thus speaks of the drugs which were given to Helen, the potent drugs, which Polydamna, the wife of Thon, gave to Helen.,17. Canobus is a city, distant by land from Alexandreia 120 stadia. It has its name from Canobus, the pilot of Menelaus, who died there. It contains the temple of Sarapis, held in great veneration, and celebrated for the cure of diseases; persons even of the highest rank confide in them, and sleep there themselves on their own account, or others for them. Some persons record the cures, and others the veracity of the oracles which are delivered there. But remarkable above everything else is the multitude of persons who resort to the public festivals, and come from Alexandreia by the canal. For day and night there are crowds of men and women in boats, singing and dancing, without restraint, and with the utmost licentiousness. Others, at Canobus itself, keep hostelries situated on the banks of the canal, which are well adapted for such kind of diversion and revelry.,18. Next to Canobus is Heracleium, in which is a temple of Hercules; then follows the Canobic mouth, and the commencement of the Delta.On the right of the Canobic canal is the Menelaite Nome, so called from the brother of the first Ptolemy, but certainly not from the hero (Menelaus), as some writers assert, among whom is Artemidorus.Next to the Canobic mouth is the Bolbitine, then the Sebennytic, and the Phatnitic, which is the third in magnitude compared with the first two, which form the boundaries of the Delta. For it branches off into the interior, not far from the vertex of the Delta. The Mendesian is very near the Phatnitic mouth; next is the Tanitic, and lastly the Pelusiac mouth. There are others, which are of little consequence, between these, since they are as it were false mouths.The mouths have entrances which are not capable of admitting large vessels, but lighters only, on account of the shallows and marshes. The Canobic mart is principally used as a mart for merchandise, the harbours at Alexandreia being closed, as I have said before.After the Bolbitine mouth there runs out to a great distance a low and sandy promontory. It is called Agnu-ceras (or Willow Point). Then follows the watch-tower of Perseus, and the fortress of the Milesians. For in the time of Psammitichus, and when Cyaxares was king of the Medes, some Milesians with 30 vessels steered into the Bolbitine mouth, disembarked there, and built the above-mentioned fortress. Some time afterwards they sailed up to the Saitic Nome. and having conquered Inarus in an engagement at sea, founded the city Naucratis, not far above Schedia.Next after the fortress of the Milesians, in proceeding towards the Sebennytic mouth, are lakes, one of which is called Butice, from the city Butus; then the city Sebennytice and Sais, the capital of the lower country; here Minerva is worshipped. In the temple there of this goddess, is the tomb of Psammitichus. Near Butus is Hermopolis, situated in an island, and at Butus is an oracle of Latona.,19. In the interior above the Sebennytic and Phatnitic mouths is Xois, both an island and a city in the Sebennytic Nome. There are also Hermopolis, Lycopolis, and Mendes, where Pan is worshipped, and of animals a goat. Here, according to Pindar, goats have intercourse with women.Near Mendes are Diospolis, and the lakes about it, and Leontopolis; then further on, the city Busiris, in the Busirite Nome, and Cynospolis.Eratosthenes says, 'That to repel strangers is a practice common to all barbarians, but that this charge against the Egyptians is derived from fabulous stories related of (one) Busiris and his people in the Busirite Nome, as some persons in later times were disposed to charge the inhabitants of this place with inhospitality, although in truth there was neither king nor tyrant of the name of Busiris: that besides there was a common saying, The way to Egypt is long and vexatious, which originated in the want of harbours, and in the state of the harbour at Pharos, which was not of free access, but watched and guarded by herdsmen, who were robbers, and attacked those who attempted to sail into it. The Carthaginians drown [he says] any strangers who sail past, on their voyage to Sardinia or to the Pillars. Hence much of what is related of the parts towards the west is discredited. The Persians also were treacherous guides, and conducted the ambassadors along circuitous and difficult ways.',20. Contiguous to the Busirite Nome are the Athribite Nome and the city Athribis; next the Prosopite Nome, in which latter is Aphroditopolis (the city of Venus). Above the Mendesian and the Tanitic mouths are a large lake, and the Mendesian and Leontopolite Nomes, and a city of Aphrodite (or Venus) and the Pharbetite Nome. Then follows the Tanitic, which some call the Saitic mouth, and the Tanite Nome, and in it Tanis a large city.,21. Between the Tanitic and the Pelusiac mouths are lakes and large and continuous marshes, among which are numerous villages. Pelusium itself has many marshes lying around it, which some call Barathra (or water holes), and swamps. It is situated at a distance of more than 20 stadia from the sea. The circumference of the wall is 20 stadia. It has its name from the mud (πηλοῦ) of the swamps. On this quarter Egypt is difficult of access, i. e. from the eastern side towards Phoenicia and Judaea, and on the side of Arabia Nabataea, which is contiguous; through which countries the road to Egypt lies.The country between the Nile and the Arabian Gulf is Arabia, and at its extremity is situated Pelusium. But the whole is desert, and not passable by an army. The isthmus between Pelusium and the recess of the Arabian Gulf near Heroopolis is 1000 stadia; but, according to Poseidonius, less than 1500 stadia in extent. Besides its being sandy and without water, it abounds with reptiles, which burrow in the sand.,22. In sailing up the river from Schedia to Memphis, on the right hand, are a great many villages extending as far as the lake Mareia, among which is that called the village of Chabrias. Upon the river is Hermopolis, then Gynaecopolis, and the Gynaecopolite Nome; next Momemphis and the Momemphite Nome. Between these places are many canals, which empty themselves into the lake Mareotis. The Momemphitae worship Venus, and a sacred cow is kept there, as Apis is maintained at Memphis, and Mneyis at Heliopolis. These animals are regarded as gods, but there are other places, and these are numerous, both in the Delta and beyond it, in which a bull or a cow is maintained, which are not regarded as gods, but only as sacred.,23. Above Momemphis are two nitre mines, which furnish nitre in large quantities, and the Nitriote Nome. Here Sarapis is worshipped, and they are the only people in Egypt who sacrifice a sheep. In this nome and near this place is a city called Menelaus. On the left hand in the Delta, upon the river, is Naucratis. At the distance of two schoeni from the river is Sais, and a little above it the asylum of Osiris, in which it is said Osiris is buried. This, however, is questioned by many persons, and particularly by the inhabitants of Philae, which is situated above Syene and Elephantine. These people tell this tale, that Isis placed coffins of Osiris in various places, but that one only contained the body of Osiris, so that no one knew which of them it was; and that she did this with the intention of concealing it from Typhon, who might come and cast the body out of its place of deposit.,24. This is the description of the country from Alexandreia to the vertex of the Delta.Artemidorus says, that the navigation up the river is 28 schoeni, which amount to 840 stadia, reckoning the schoenus at 30 stadia. When we ourselves sailed up the river, schoeni of different measures were used at different places in giving the distances, so that sometimes the received schoenus was a measure of 40 stadia and even more. That the measure of the schoenus was unsettled among the Egyptians, Artemidorus himself shows in a subsequent place. In reckoning the distance from Memphis to Thebais, he says that each schoenus consists of 120 stadia, and from the Thebais to Syene of 60 stadia. In sailing up from Pelusium to the same vertex of the Delta, is a distance, he says, of 25 schoeni, or 750 stadia, and he employs the same measure.On setting out from Pelusium, the first canal met with is that which fills the lakes, 'near the marshes,' as they are called. There are two of these lakes, situated upon the left hand of the great stream above Pelusium in Arabia. He mentions other lakes also, and canals in the same parts beyond the Delta.The Sethroite Nome extends along one of the two lakes. He reckons this as one of the ten nomes in the Delta. There are two other canals, which discharge themselves into the same lakes.,25. There is another canal also, which empties itself into the Red Sea, or Arabian Gulf, near the city Arsinoe, which some call Cleopatris. It flows through the Bitter Lakes, as they are called, which were bitter formerly, but when the above-mentioned canal was cut, the bitter quality was altered by their junction with the river, and at present they contain excellent fish, and abound with aquatic birds.The canal was first cut by Sesostris before the Trojan times, but according to other writers, by the son of Psammitichus, who only began the work, and afterwards died; lastly, Darius the First succeeded to the completion of the undertaking, but he desisted from continuing the work, when it was nearly finished, influenced by an erroneous opinion that the level of the Red Sea was higher than Egypt, and that if the whole of the intervening isthmus were cut through, the country would be overflowed by the sea. The Ptolemaic kings however did cut through it, and placed locks upon the canal, so that they sailed, when they pleased, without obstruction into the outer sea, and back again [into the canal].We have spoken of the surfaces of bodies of water in the first part of this work.,26. Near Arsinoe are situated in the recess of the Arabian Gulf towards Egypt, Heroopolis and Cleopatris; harbours, suburbs, many canals, and lakes are also near. There also is the Phagroriopolite Nome, and the city Phagroriopolis. The canal, which empties itself into the Red Sea, begins at the village Phakousa, to which the village of Philon is contiguous. The canal is 100 cubits broad, and its depth sufficient to float a vessel of large burden. These places are near the apex of the Delta.,27. There also are the city Bubastus and the Bubastite Nome, and above it the Heliopolite Nome. There too is Heliopolis, situated upon a large mound. It contains a temple of the sun, and the ox Mneyis, which is kept in a sanctuary, and is regarded by the inhabitants as a god, as Apis is regarded by the people of Memphis. In front of the mound are lakes, into which the neighbouring canal discharges itself. At present the city is entirely deserted. It has an ancient temple constructed after the Egyptian manner, bearing many proofs of the madness and sacrilegious acts of Cambyses, who did very great injury to the temples, partly by fire, partly by violence, mutilating [in some] cases, and applying fire [in others]. In this manner he injured the obelisks, two of which, that were not entirely spoilt, were transported to Rome. There are others both here and at Thebes, the present Diospolis, some of which are standing, much corroded by fire, and others lying on the ground.,28. The plan of the temples is as follows.At the entrance into the temenus is a paved floor, in breadth about a plethrum, or even less; its length is three or four times as great, and in some instances even more. This part is called Dromos, and is mentioned by Callimachus, this is the Dromos, sacred to Anubis. Throughout the whole length on each side are placed stone sphinxes, at the distance of 20 cubits or a little more from each other, so that there is one row of sphinxes on the right hand, and another on the left. Next after the sphinxes is a large propylon, then on proceeding further, another propylon, and then another. Neither the number of the propyla nor of the sphinxes is determined by any rule. They are different in different temples, as well as the length and breadth of the Dromi.Next to the propyla is the naos, which has a large and considerable pronaos; the sanctuary in proportion; there is no statue, at least not in human shape, but a representation of some of the brute animals. On each side of the pronaos project what are called the wings. These are two walls of equal height with the naos. At first the distance between them is a little more than the breadth of the foundation of the naos. As you proceed onwards, the [base] lines incline towards one another till they approach within 50 or 60 cubits. These walls have large sculptured figures, very much like the Tyrrhenian (Etruscan) and very ancient works among the Greeks.There is also a building with a great number of pillars, as at Memphis, in the barbaric style; for, except the magnitude and number and rows of pillars, there is nothing pleasing nor easily described, but rather a display of labour wasted.,29. At Heliopolis we saw large buildings in which the priests lived. For it is said that anciently this was the principal residence of the priests, who studied philosophy and astronomy. But there are no longer either such a body of persons or such pursuits. No one was pointed out to us on the spot, as presiding over these studies, but only persons who performed sacred rites, and who explained to strangers [the peculiarities of] the temples.A person of the name of Chaeremon accompanied the governor, Aelius Gallus, in his journey from Alexandreia into Egypt, and pretended to some knowledge of this kind, but he was generally ridiculed for his boasting and ignorance. The houses of the priests, and the residences of Plato and of Eudoxus, were shown to us. Eudoxus came here with Plato, and, according to some writers, lived thirteen years in the society of the priests. For the latter were distinguished for their knowledge of the heavenly bodies, but were mysterious and uncommunicative, yet after a time were prevailed upon by courtesy to acquaint them with some of the principles of their science, but the barbarians concealed the greater part of them. They had, however, communicated the knowledge of the additional portions of the day and night, in the space of 365 days, necessary to complete the annual period; and, at that time, the length of the year was unknown to the Greeks, as were many other things, until later astronomers received them from the persons who translated the records of the priests into the Greek language, and even now derive knowledge from their writings and from those of the Chaldeans.,30. After Heliopolis is the 'Nile above the Delta.' The country on the right hand, as you go up the Nile, is called Libya, as well as that near Alexandreia and the lake Mareotis; the country on the left hand is called Arabia. The territory belonging to Heliopolis is in Arabia, but the city Cercesura is in Libya, and situated opposite to the observatory of Eudoxus. For there is shown an observing station in front of Heliopolis, as there is in front of Cnidus, where Eudoxus marked certain motions of the heavenly bodies. This is the Letopolite Nome.In sailing up the river we meet with Babylon, a strong fortress, built by some Babylonians who had taken refuge there, and had obtained permission from the kings to establish a settlement in that place. At present it is an encampment for one of the three legions which garrison Egypt. There is a mountainous ridge, which extends from the encampment as far as the Nile. At this ridge are wheels and screws, by which water is raised from the river, and one hundred and fifty prisoners are [thus] employed.The pyramids on the other side [of the river] at Memphis may be clearly discerned from this place, for they are not far off.,31. Memphis itself also, the residence of the kings of Egypt, is near, being only three schoeni distant from the Delta. It contains temples, among which is that of Apis, who is the same as Osiris. Here the ox Apis is kept in a sort of sanctuary, and is held, as I have said, to be a god. The forehead and some other small parts of its body are white; the other parts are black. By these marks the fitness of the successor is always determined, when the animal to which they pay these honours dies. In front of the sanctuary is a court, in which there is another sanctuary for the dam of Apis. . Into this court the Apis is let loose at times, particularly for the purpose of exhibiting him to strangers. He is seen through a door in the sanctuary, and he is permitted to be seen also out of it. After he has frisked about a little in the court, he is taken back to his own stall.The temple of Apis is near the Hephaesteium (or temple of Vulcan); the Hephaesteium itself is very sumptuously constructed, both as regards the size of the naos and in other respects. In front of the Dromos is a colossal figure consisting of a single stone. It is usual to celebrate bull-fights in this Dromos; the bulls are bred expressly for this purpose, like horses. They are let loose, and fight with one another, the conqueror receiving a prize.At Memphis also there is a temple of Venus, who is accounted a Grecian deity. But some say that it is a temple dedicated to Selene, or the moon.,32. There is also a temple of Sarapis, situated in a very sandy spot, where the sand is accumulated in masses by the wind. Some of the sphinxes which we saw were buried in this sand up to the head, and one half only of others was visible. Hence we may conceive the danger, should any one, in his way to the temple, be surprised by a [sand] storm.The city is large and populous; it ranks next to Alexandreia, and, like that place, is inhabited by mixed races of people. There are lakes in front of the city and of the palaces, which at present are in ruins and deserted. They are situated upon an eminence, and extend as far as the lower part of the city.Close to this place are a grove and a lake.,33. At the distance of 40 stadia from Memphis is a brow of a hill, on which are many pyramids, the tombs of the kings. Three of them are considerable. Two of these are reckoned among the seven wonders [of the world]. They are a stadium in height, and of a quadrangular shape. Their height somewhat exceeds the length of each of the sides. One pyramid is a little larger than the other. At a moderate height in one of the sides is a stone, which may be taken out; when that is removed, there is an oblique passage [leading] to the tomb. They are near each other, and upon the same level. Farther on, at a greater height of the mountain, is the third pyramid, which is much less than the two others, but constructed at much greater expense; for from the foundation nearly as far as the middle, it is built of black stone. Mortars are made of this stone, which is brought from a great distance; for it comes from the mountains of Ethiopia, and being hard and difficult to be worked, the labour is attended with great expense. It is said to be the tomb of a courtesan, built by her lovers, and whose name, according to Sappho the poetess, was Doriche. She was the mistress of her brother Charaxus, who traded to the port of Naucratis with wine of Lesbos. Others call her Rhodopis. A story is told of her, that, when she was bathing, an eagle snatched one of her sandals from the hands of her female attendant and carried it to Memphis; the eagle soaring over the head of the king, who was administering justice at the time, let the sandal fall into his lap. The king, struck with the shape of the sandal, and the singularity of the accident, sent over the country to discover the woman to whom it belonged. She was found in the city of Naucratis, and brought to the king, who made her his wife. At her death she was honoured with the above-mentioned tomb.,34. One extraordinary thing which I saw at the pyramids must not be omitted. Heaps of stones from the quarries lie in front of the pyramids. Among these are found pieces which in shape and size resemble lentils. Some contain substances like grains half peeled. These, it is said, are the remts of the workmen's food converted into stone; which is not probable. For at home in our country (Amasia), there is a long hill in a plain, which abounds with pebbles of a porus stone, resembling lentils. The pebbles of the sea-shore and of rivers suggest somewhat of the same difficulty [respecting their origin]; some explanation may indeed be found in the motion [to which these are subject] in flowing waters, but the investigation of the above fact presents more difficulty. I have said elsewhere, that in sight of the pyramids, on the other side in Arabia, and near the stone quarries from which they are built, is a very rocky mountain, called the Trojan mountain; beneath it there are caves, and near the caves and the river a village called Troy, an ancient settlement of the captive Trojans who had accompanied Menelaus and settled there.,35. Next to Memphis is the city Acanthus, situated also in Libya, and the temple of Osiris, and the grove of the Thebaic acantha, from which gum is procured. Next is the Aphroditopolite Nome, and the city in Arabia of the same name, where is kept a white cow, considered sacred. Then follows the Heracleote Nome, in a large island, near which is the canal on the right hand, which leads into Libya, in the direction of the Arsinoite Nome; so that the canal has two entrances, a part of the island on one side being interposed between them. This nome is the most considerable of all in appearance, natural properties, and embellishment. It is the only nome planted with large, full-grown olive trees, which bear fine fruit. If the produce were carefully collected, good oil might be obtained; but this care is neglected, and although a large quantity of oil is obtained, yet it has a disagreeable smell. (The rest of Egypt is without the olive tree, except the gardens near Alexandreia, which are planted with olive trees, but do not furnish any oil.) It produces wine in abundance, corn, pulse, and a great variety of other grains. It has also the remarkable lake Moeris, which in extent is a sea, and the colour of its waters resembles that of the sea. Its borders also are like the sea-shore, so that we may make the same suppositions respecting these as about the country near Ammon. For they are not very far distant from one another and from Paraetonium; and we may conjecture from a multitude of proofs, that as the temple of Ammon was once situated upon the sea, so this tract of country also bordered on the sea at some former period. But Lower Egypt and the country as far as the Lake Sirbonis were sea, and confluent perhaps with the Red Sea at Heroopolis, and the Aelanitic recess of the gulf.,36. We have treated these subjects at length in the First Book of the Geography. At present we shall make a few remarks on the operations of nature and of Providence conjointly. On the operations of nature, that all things converge to a point, namely, the centre of the whole, and assume a spherical shape around it. The earth is the densest body, and nearer the centre than all others: the less dense and next to it is water; but both land and water are spheres, the first solid, the second hollow, containing the earth within it.— On the operations of Providence, that it has exercised a will, is disposed to variety, and is the artificer of innumerable works. In the first rank, as greatly surpassing all the rest, is the generation of animals, of which the most excellent are gods and men, for whose sake the rest were formed. To the gods Providence assigned heaven; and the earth to men, the extreme parts of the world; for the extreme parts of the sphere are the centre and the circumference. But since water encompasses the earth, and man is not an aquatic, but a land-animal, living in the air, and requiring much light, Providence formed many eminences and cavities in the earth, so that these cavities should receive the whole or a great part of the water which covers the land beneath it; and that the eminences should rise and conceal the water beneath them, except so much as was necessary for the use of the human race, the animals and plants about it.But as all things are in constant motion, and undergo great changes, (for it is not possible that things of such a nature, so numerous and vast, could be otherwise regulated in the world,) we must not suppose the earth or the water always to continue in this state, so as to retain perpetually the same bulk, without increase or diminution, or that each preserves the same fixed place, particularly as the reciprocal change of one into the other is most consot to nature from their proximity; but that much of the land is changed into water, and a great portion of water becomes land, just as we observe great differences in the earth itself. For one kind of earth crumbles easily, another is solid and rocky, and contains iron; and so of others. There is also a variety in the quality of water; for some waters are saline, others sweet and potable, others medicinal, and either salutary or noxious, others cold or hot Is it therefore surprising that some parts of the earth which are now inhabited should formerly have been occupied by sea, and that what are now seas should formerly have been inhabited land ? so also fountains once existing have failed, and others have burst forth; and similarly in the case of rivers and lakes: again, mountains and plains have been converted reciprocally one into the other. On this subject I have spoken before at length, and now let this be said:,37. The lake Moeris, by its magnitude and depth, is able to sustain the superabundance of water which flows into it at the time of the rise of the river, without overflowing the inhabited and cultivated parts of the country. On the decrease of the water of the river, it distributes the excess by the same canal at each of the mouths; and both the lake and the canal preserve a remainder, which is used for irrigation. These are the natural and independent properties of the lake, but in addition, on both mouths of the canal are placed locks, by which the engineers store up and distribute the water which enters or issues from the canal.We have here also the Labyrinth, a work equal to the Pyramids, and adjoining to it the tomb of the king who constructed the Labyrinth. After proceeding beyond the first entrance of the canal about 30 or 40 stadia, there is a table-shaped plain, with a village and a large palace composed of as many palaces as there were formerly nomes. There are an equal number of aulae, surrounded by pillars, and contiguous to one another, all in one line and forming one building, like a long wall having the aulae in front of it. The entrances into the aulae are opposite to the wall. In front of the entrances there are long and numerous covered ways, with winding passages communicating with each other, so that no stranger could find his way into the aulae or out of them without a guide. The (most) surprising circumstance is that the roofs of these dwellings consist of a single stone each, and that the covered ways through their whole range were roofed in the same manner with single slabs of stone of extraordinary size, without the intermixture of timber or of any other material. On ascending the roof,— which is not of great height for it consists only of a single story,— there may be seen a stone-field, thus composed of stones. Descending again and looking into the aulae, these may be seen in a line supported by twenty-seven pillars, each consisting of a single stone. The walls also are constructed of stones not inferior in size to these.At the end of this building, which occupies more than a stadium, is the tomb, which is a quadrangular pyramid, each side of which is about four plethra in length, and of equal height. The name of the person buried there is Imandes. They built, it is said, this number of aulae, because it was the custom for all the nomes to assemble there together according to their rank, with their own priests and priestesses, for the purpose of performing sacrifices and making offerings to the gods, and of administering justice in matters of great importance. Each of the nomes was conducted to the aula appointed for it.,38. Sailing along to the distance of 100 stadia, we come to the city Arsinoe, formerly called Crocodilopolis; for the inhabitants of this nome worship the crocodile. The animal is accounted sacred, and kept apart by himself in a lake; it is tame, and gentle to the priests, and is called Suchus. It is fed with bread, flesh, and wine, which strangers who come to see it always present. Our host, a distinguished person, who was our guide in examining what was curious, accompanied us to the lake, and brought from the supper table a small cake, dressed meat, and a small vessel containing a mixture of honey and milk. We found the animal lying on the edge of the lake. The priests went up to it; some of them opened its mouth, another put the cake into it, then the meat, and afterwards poured down the honey and milk. The animal then leaped into the lake, and crossed to the other side. When another stranger arrived with his offering, the priests took it, and running round the lake, caught the crocodile, and gave him what was brought, in the same manner as before.,39. Next after the Arsinoite and Heracleotic Nomes, is the city of Hercules, in which the ichneumon is worshipped, in opposition to the Arsinoites, who worship crocodiles; hence the canal and the lake Moeris is full of these animals, for they venerate them, and are careful to do them no harm: but the Heracleotae worship the ichneumon, which is most destructive both to crocodiles and asps. The ichneumons destroy not only the eggs of the latter, but the animals themselves. The ichneumons are protected by a covering of mud, in which they roll, and then dry themselves in the sun. They then seize the asps by the head or tail, and dragging them into the river, so kill them.They lie in wait for the crocodiles, when the latter are basking in the sun with their mouths open; they then drop into their jaws, and eating through their intestines and belly, issue out of the dead body.,40. Next follows the Cynopolite Nome and Cynopolis, where they worship the dog Anubis, and pay certain honours to dogs; a subsistence is there provided for them, as sacred animals.On the other side of the river is the city Oxyrynchus, and a nome of the same name. They worship the oxyrynchus, and have a temple dedicated to this animal; but all the other Egyptians worship the oxyrynchus. For all the Egyptians worship in common certain animals; three among the land animals, the ox, the dog, and the cat; two among the winged tribe, the hawk and the ibis; and two of the aquatic animals, the fish lepidotus and the oxyrynchus. There are also other animals which each people, independently of others, worship; as the Saitae and Thebaitae, a sheep; the Latopolitae, the latus, a fish inhabiting the Nile; the people of Lycopolis, a wolf; those of Hermopolis, the cynocephalus; those of Babylon, near Memphis, a cephus, which has the countece of a satyr, and in other respects is between a dog and a bear; it is bred in Ethiopia. The inhabitants of Thebes worship an eagle; the Leontopolitae, a lion; the Mendesians, a male and female goat; the Athribitae, a shrewmouse; different people worshipping different animals. They do not, however, assign the same reasons for this difference of worship.,41. Then follows the Hermopolite Castle, a place where is collected the toll on merchandise brought down from the Thebais. At this place begins the reckoning by schoeni of sixty stadia each, which is continued to Syene and Elephantine. Next is the Thebaic Keep, and a canal leading to Tanis. Then follow Lycopolis, Aphroditopolis, and Panopolis, an old settlement belonging to masons and weavers of linen.,42. Then follows Ptolemais, the largest city in the Thebais, not inferior to Memphis, with a form of government after the Grecian mode. Above this city is Abydos, where is the palace of Memnon, constructed in a singular manner, entirely of stone, and after the plan of the Labyrinth, which we have described, but not composed of many parts. It has a fountain situated at a great depth. There is a descent to it through an arched passage built with single stones, of remarkable size and workmanship.There is a canal which leads to this place from the great river. About the canal is a grove of Egyptian acanthus, dedicated to Apollo. Abydos seems once to have been a large city, second to Thebes. At present it is a small town. But if, as they say, Memnon is called Ismandes by the Egyptians, the Labyrinth might be a Memnonium, and the work of the same person who constructed those at Abydos and at Thebes; for in those places, it is said, are some Memnonia. In the latitude of Abydos is the first Auasis (Oasis) of the three which are said to be in Africa. It is distant from Abydos a journey of seven days through a desert. It is an inhabited place, well supplied with good water and wine, and sufficiently provided with other articles. The second is that near the lake Moeris. The third is that at the oracle of Ammon: these are considerable settlements.,43. Having before spoken at length of the temple of Ammon, we wish to add this only, that in ancient times divination in general and oracles were held in greater esteem than at present. Now they are greatly neglected ; for the Romans are satisfied with the oracles of the Sibyl, and with Tyrrhenian divination by the entrails of animals, the flight of birds, and portentous appearances. Hence the oracle of Ammon, which was formerly held in great esteem, is now nearly deserted. This appears chiefly from the historians who have recorded the actions of Alexander, adding, indeed, much that has the appearance of flattery, but yet relating what is worthy of credit. Callisthenes, for instance, says that Alexander was ambitious of the glory of visiting the oracle, because he knew that Perseus and Hercules had before performed the journey thither. He set out from Paraetonium, although the south winds were blowing, and succeeded in his undertaking by vigour and perseverance. When out of his way on the road, he escaped being overwhelmed in a sand-storm by a fall of rain, and by the guidance of two crows, which directed his course. These things are stated by way of flattery, as also what follows: that the priest permitted the king alone to pass into the temple in his usual dress, whereas the others changed theirs; that all heard the oracles on the outside of the temple, except Alexander, who was in the interior of the building; that the answers were not given, as at Delphi and at Branchidae, in words, but chiefly by nods and signs, as in Homer; the son of Saturn nodded with his sable brows, the prophet imitating Jupiter. This, however, the man told the king, in express terms, that he was the son of Jupiter. Callisthenes adds, (after the exaggerating style of tragedy,) that when Apollo had deserted the oracle among the Branchidae, on the temple being plundered by the Branchidae (who espoused the party of the Persians in the time of Xerxes,) and the spring had failed, it then re-appeared (on the arrival of Alexander); that the ambassadors also of the Milesians carried back to Memphis numerous answers of the oracle respecting the descent of Alexander from Jupiter, and the future victory which he should obtain at Arbela, the death of Darius, and the political changes at Lacedaemon. He says also that the Erythraean Athenais, who resembled the ancient Erythraean Sibyl, had declared the high descent of Alexander. Such are the accounts of historians.,44. At Abydos Osiris is worshipped; but in the temple of Osiris no singer, nor player on the pipe, nor on the cithara, is permitted to perform at the commencement of the ceremonies celebrated in honour of the god, as is usual in rites celebrated in honour of the other gods. Next to Abydos is the lesser Diospolis, then the city Tentyra, where the crocodile is held in peculiar abhorrence, and is regarded as the most odious of all animals. For the other Egyptians, although acquainted with its mischievous disposition, and hostility towards the human race, yet worship it, and abstain from doing it harm. But the people of Tentyra track and destroy it in every way. Some however, as they say of the Psyllians of Cyrenaea, possess a certain natural antipathy to snakes, and the people of Tentyra have the same dislike to crocodiles, yet they suffer no injury from them, but dive and cross the river when no other person ventures to do so. When crocodiles were brought to Rome to be exhibited, they were attended by some of the Tentyritae. A reservoir was made for them with a sort of stage on one of the sides, to form a basking-place for them on coming out of the water, and these persons went into the water, drew them in a net to the place, where they might sun themselves and be exhibited, and then dragged them back again to the reservoir. The people of Tentyra worship Venus. At the back of the fane of Venus is a temple of Isis ; then follow what are called the Typhoneia, and the canal leading to Coptos, a city common both to the Egyptians and Arabians.,45. Then follows the isthmus, extending to the Red Sea near Berenice, which has no harbour, but good landing-places, because the isthmus is conveniently situated. Philadelphus is said to be the first person that opened, by means of his army, this road, which had no supply of water, and to have provided stations. This he did because the navigation of the Red Sea was difficult, particularly to those who set out from the recess of the bay. Experience showed the great utility of this plan, and at present all the Indian, Arabian, and such Ethiopian merchandise as is imported by the Arabian Gulf is carried to Coptos, which is the mart for such commodities. Not far from Berenice is Myos Hormus, a city with a naval station for vessels which navigate this sea; at no great distance from Coptos is the city of Apollo, so that two cities are the boundaries of the isthmus, one on each side. But at present Coptos and Myos Hormus are in repute, and they are frequented.Formerly, the camel-merchants travelled in the night, directing their course by observing the stars, and, like mariners, carried with them a supply of water. But now watering-places are provided: water is also obtained by digging to a great depth, and rain-water is found, although rain rarely falls, which is also collected in reservoirs. It is a journey of six or seven days.On this isthmus are mines, in which the emeralds and other precious stones are found by the Arabians, who dig deep subterraneous passages.,46. Next to the city of Apollo is Thebes, now called Diospolis, with her hundred gates, through each of which issue two hundred men, with horses and chariots, according to Homer, who mentions also its wealth; not all the wealth the palaces of Egyptian Thebes contain.Other writers use the same language, and consider Thebes as the metropolis of Egypt. Vestiges of its magnitude still exist, which extend 80 stadia in length. There are a great number of temples, many of which Cambyses mutilated. The spot is at present occupied by villages. One part of it, in which is the city, lies in Arabia; another is in the country on the other side of the river, where is the Memnonium. Here are two colossal figures near one another, each consisting of a single stone. One is entire; the upper parts of the other, from the chair, are fallen down, the effect, it is said, of an earthquake. It is believed, that once a day a noise as of a slight blow issues from the part of the statue which remains in the seat and on its base. When I was at those places with Aelius Gallus, and numerous friends and soldiers about him, I heard a noise at the first hour (of the day), but whether proceeding from the base or from the colossus, or produced on purpose by some of those standing around the base, I cannot confidently assert. For from the uncertainty of the cause, I am disposed to believe anything rather than that stones disposed in that manner could send forth sound.Above the Memnonium are tombs of kings in caves, and hewn out of the stone, about forty in number; they are executed with singular skill, and are worthy of notice. Among the tombs are obelisks with inscriptions, denoting the wealth of the kings of that time, and the extent of their empire, as reaching to the Scythians, Bactrians, Indians, and the present Ionia; the amount of tribute also, and the number of soldiers, which composed an army of about a million of men.The priests there are said to be, for the most part, astronomers and philosophers. The former compute the days, not by the moon, but by the sun, introducing into the twelve months of thirty days each five days every year. But in order to complete the whole year, because there is (annually) an excess of a part of a day, they form a period from out of whole days and whole years, the supernumerary portions of which in that period, when collected together, amount to a day. They ascribe to Mercury all knowledge of this kind. To Jupiter, whom they worship above all other deities, a virgin of the greatest beauty and of the most illustrious family (such persons the Greeks call pallades) is dedicated. She prostitutes herself with whom she pleases, until the time occurs for the natural purification of the body; she is afterwards married; but before her marriage, and after the period of prostitution, they mourn for her as for one dead.,47. Next after Thebes is the city Hermonthis, in which both Apollo and Jupiter are worshipped. They also keep an ox there (for worship).Next is the city of Crocodiles, the inhabitants of which worship this animal; then Aphroditopolis, and next to it, Latopolis, where Minerva is worshipped, and the (fish) Latus; next, the Eileithyias polis, and a temple. In the country on the other side of the river is Hieraconpolis (the city of hawks), where a hawk is worshipped; then Apollonopolis, the inhabitants of which are at war with crocodiles.,48. Syene is a city situated on the borders of Ethiopia and Egypt. Elephantine is an island in the Nile, at the distance of half a stadium in front of Syene; in this island is a city with a temple of Cnuphis, and a nilometer like that at Memphis. The nilometer is a well upon the banks of the Nile, constructed of close-fitting stones, on which are marked the greatest, least, and mean risings of the Nile; for the water in the well and in the river rises and subsides simultaneously. Upon the wall of the well are lines, which indicate the complete rise of the river, and other degrees of its rising. Those who examine these marks communicate the result to the public for their information. For it is known long before, by these marks, and by the time elapsed from the commencement, what the future rise of the river will be, and notice is given of it. This information is of service to the husbandmen with reference to the distribution of the water; for the purpose also of attending to the embankments, canals, and other things of this kind. It is of use also to the governors, who fix the revenue; for the greater the rise of the river, the greater it is expected will be the revenue.At Syene there is a well which indicates the summer solstice, because these places lie under the tropical circle, [and occasions the gnomons to cast no shadows at midday]. For on proceeding from the places in our country, in Greece I mean, towards the south, the sun is there first over our head, and occasions the gnomons to be without shadows at noon. When the sun is vertical to us, it must necessarily cast its rays down wells, however deep they may be, to the water. For we ourselves stand in a perpendicular position, and wells are dug perpendicular to the surface.Here are stationed three Roman cohorts as a guard.,49. A little above Elephantine is the lesser cataract, where the boatmen exhibit a sort of spectacle to the governors.The cataract is in the middle of the river, and is formed by a ridge of rock, the upper part [or commencement] of which is level, and thus capable of receiving the river, but terminating in a precipice, where the water dashes down. On each side towards the land there is a stream, up which is the chief ascent for vessels. The boatmen sail up by this stream, and, dropping down to the cataract, are impelled with the boat to the precipice, the crew and the boats escaping unhurt.A little above the cataract is Philae, a common settlement, like Elephantine, of Ethiopians and Egyptians, and equal in size, containing Egyptian temples, where a bird, which they call hierax, (the hawk,) is worshipped; but it did not appear to me to resemble in the least the hawks of our country nor of Egypt, for it was larger, and very different in the marks of its plumage. They said that the bird was Ethiopian, and is brought from Ethiopia when its predecessor dies, or before its death. The one shown to us when we were there was sick and nearly dead.,50. We came from Syene to Philae in a waggon, through a very flat country, a distance of about 100 stadia. Along the whole road on each side we could see, in many places, very high rocks, round, very smooth, and nearly spherical, of black hard stone, of which mortars are made: each rested upon a greater stone, and upon this another: they were like hermaea. Sometimes these stones consisted of one mass. The largest was not less than twelve feet in diameter, and all of them exceeded this size by one half. We crossed over to the island in a pacton, which is a small boat made of rods, whence it resembles woven-work. Standing then in the water, (at the bottom of the boat,) or sitting upon some little planks, we easily crossed over, with some alarm indeed, but without good cause for it, as there is no danger if the boat is not overloaded.,51. Throughout the whole of Egypt, the palm tree is of a bad species, and produces no good edible fruit in the places about the Delta and Alexandreia; yet the best kind is found in the Thebais. It is a subject of surprise how countries in the same latitude as Judaea, and bordering upon the Delta and Alexandreia, should be so different; for Judaea, in addition to other kinds of date-palms, produces the caryotic, which is not inferior to the Babylonian. There are, however, two kinds of dates in the Thebais and in Judaea, the caryotic and another. The Thebaic is firmer, but the flavour is more agreeable. There is an island remarkable for producing the best dates, and it also furnishes the largest revenue to the governors. It was appropriated to the kings, and no private person had any share in the produce; at present it belongs to the governors.,52. Herodotus and other writers trifle very much when they introduce into their histories the marvellous, like (an interlude of) music and song, or some melody; for example, in asserting that the sources of the Nile are near the numerous islands, at Syene and Elephantine, and that at this spot the river has an unfathomable depth. In the Nile there are many islands scattered about, some of which are entirely covered, others in part only, at the time of the rise of the waters. The very elevated parts are irrigated by means of screw-pumps.,53. Egypt was from the first disposed to peace, from having resources within itself, and because it was difficult of access to strangers. It was also protected on the north by a harbourless coast and the Egyptian Sea; on the east and west by the desert mountains of Libya and Arabia, as I have said before. The remaining parts towards the south are occupied by Troglodytae, Blemmyes, Nubae, and Megabari, Ethiopians above Syene. These are nomads, and not numerous nor warlike, but accounted so by the ancients, because frequently, like robbers, they attacked defenceless persons. Neither are the Ethiopians, who extend towards the south and Meroe, numerous nor collected in a body; for they inhabit a long, narrow, and winding tract of land on the riverside, such as we have before described; nor are they well prepared either for war or the pursuit of any other mode of life.At present the whole country is in the same pacific state, a proof of which is, that the upper country is sufficiently guarded by three cohorts, and these not complete. Whenever the Ethiopians have ventured to attack them, it has been at the risk of danger to their own country. The rest of the forces in Egypt are neither very numerous, nor did the Romans ever once employ them collected into one army. For neither are the Egyptians themselves of a warlike disposition, nor the surrounding nations, although their numbers are very large.Cornelius Gallus, the first governor of the country appointed by (Augustus) Caesar, attacked the city Heroopolis, which had revolted, and took it with a small body of men. He suppressed also in a short time an insurrection in the Thebais, which originated as to the payment of tribute. At a later period Petronius resisted, with the soldiers about his person, a mob of myriads of Alexandrines, who attacked him by throwing stones. He killed some, and compelled the rest to desist.We have before related how Aelius Gallus, when he invaded Arabia with a part of the army stationed in Egypt, exhibited a proof of the unwarlike disposition of the people; and if Syllaeus had not betrayed him, he would have conquered the whole of Arabia Felix.,54. The Ethiopians, emboldened in consequence of a part of the forces in Egypt being drawn off by Aelius Gallus, who was engaged in war with the Arabs, invaded the Thebais, and attacked the garrison, consisting of three cohorts, near Syene; surprised and took Syene, Elephantine, and Philae, by a sudden inroad; enslaved the inhabitants, and threw down the statues of Caesar. But Petronius, marching with less than 10,000 infantry and 800 horse against an army of 30,000 men, first compelled them to retreat to Pselchis, an Ethiopian city. He then sent deputies to demand restitution of what they had taken, and the reasons which had induced them to begin the war. On their alleging that they had been ill treated by the nomarchs, he answered, that these were not the sovereigns of the country, but Caesar. When they desired three days for consideration, and did nothing which they were bound to do, Petronius attacked and compelled them to fight. They soon fled, being badly commanded, and badly armed; for they carried large shields made of raw hides, and hatchets for offensive weapons; some, however, had pikes, and others swords. Part of the insurgents were driven into the city, others fled into the uninhabited country; and such as ventured upon the passage of the river escaped to a neighbouring island, where there were not many crocodiles on account of the current. Among the fugitives, were the generals of Candace, queen of the Ethiopians in our time, a masculine woman, and who had lost an eye. Petronius, pursuing them in rafts and ships, took them all and despatched them immediately to Alexandreia. He then attacked Pselchis and took it. If we add the number of those who fell in battle to the number of prisoners, few only could have escaped.From Pselchis Petronius went to Premnis, a strong city, travelling over the hills of sand, beneath which the army of Cambyses was overwhelmed by the setting in of a whirlwind. He took the fortress at the first onset, and afterwards advanced to Napata. This was the royal seat of Candace ; and her son was there, but she herself was in a neighbouring stronghold. When she sent ambassadors to treat of peace, and to offer the restitution of the prisoners brought from Syene, and the statues, Petronius attacked and took Napata, from which her son had fled, and then razed it. He made prisoners of the inhabitants, and returned back again with the booty, as he judged any farther advance into the country impracticable on account of the roads. He strengthened, however, the fortifications of Premnis, and having placed a garrison there, with two years' provisions for four hundred men, returned to Alexandreia. Some of the prisoners were publicly sold as booty, and a thousand were sent to Caesar, who had lately returned from the Cantabrians, others died of various diseases.In the mean time Candace attacked the garrison with an army of many thousand men. Petronius came to its assistance, and entering the fortress before the approach of the enemy, secured the place by many expedients. The enemy sent ambassadors, but he ordered them to repair to Caesar: on their replying, that they did not know who Caesar was, nor where they were to find him, Petronius appointed persons to conduct them to his presence. They arrived at Samos, where Caesar was at that time, and from whence he was on the point of proceeding into Syria, having already despatched Tiberius into Armenia. The ambassadors obtained all that they desired, and Caesar even remitted the tribute which he had imposed. |
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68. Philo of Alexandria, That The Worse Attacks The Better, 316, 80, 315 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 206 |
69. Philo of Alexandria, That God Is Unchangeable, 33-50 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 268 | 50. and this is the meaning of the oracle recorded in Deuteronomy, "Behold, I have put before thy face life and death; good and evil. Do thou choose life."12 Therefore he teaches us by this sentence both that men have a knowledge of good and of the contrary, evil, and that it is their duty to choose the better in preference to the worse, preserving reason within themselves as an incorruptible judge, to be guided by the arguments which sound sense suggests, and to reject those which are brought forward by the contrary power. XI. |
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70. Philo of Alexandria, Who Is The Heir, 281-282, 96-99, 56 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 142 | 56. He does well here to attribute the flow of blood to the mass of flesh, combining two things appropriate to one another; but the essence of the mind he has not made to depend on any created thing, but has represented it as breathed into man by God from above. For, says Moses, "The Creator of the universe breathed into his face the breath of life, and man became a living Soul," who also, it is recorded, was fashioned after the image of the Creator. XII. |
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71. Philo of Alexandria, Allegorical Interpretation, 1.31-1.42 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •wisdom of solomon, and platonism •wisdom of solomon, and stoicism Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 216 |
72. Philo of Alexandria, On The Embassy To Gaius, 1.31, 3.161 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •wisdom of solomon Found in books: Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 142 |
73. Diodorus Siculus, Historical Library, 1.11.1, 1.12.9, 40.3 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •wisdom of solomon •wisdom of solomon, book of Found in books: Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 32; Legaspi, Wisdom in Classical and Biblical Tradition (2018) 187; Nasrallah, Archaeology and the Letters of Paul (2019) 198 | 1.12.9. These five deities, they say, visit all the inhabited world, revealing themselves to men in the form of sacred animals, and at times even appearing in the guise of men or in other shapes; nor is this a fabulous thing, but possible, if these are in very truth the gods who give life to all things. |
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74. Philo of Alexandria, Against Flaccus, 53 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •wisdom of solomon Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 171 | 53. Since, therefore, the attempt which was being made to violate the law appeared to him to be prospering, while he was destroying the synagogues, and not leaving even their name, he proceeded onwards to another exploit, namely, the utter destruction of our constitution, that when all those things to which alone our life was anchored were cut away, namely, our national customs and our lawful political rights and social privileges, we might be exposed to the very extremity of calamity, without having any stay left to which we could cling for safety, |
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75. Philo of Alexandria, On The Life of Moses, 1.6, 1.36, 1.96-1.143, 2.12, 2.266-2.267 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •wisdom of solomon Found in books: Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 21, 32; Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 154; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 171, 206, 209 | 1.6. for the river of that country at the height of summer, when they say that all other rivers which are derived from winter torrents and from springs in the ground are smaller, rises and increases, and overflows so as to irrigate all the lands, and make them one vast lake. And so the land, without having any need of rain, supplies every year an unlimited abundance of every kind of good food, unless sometimes the anger of God interrupts this abundance by reason of the excessive impiety of the inhabitants. 1.36. The men, therefore, who had left their homes and come into Egypt, as if they were to dwell in that land as in a second country in perfect security, the king of the country reduced to slavery, and, as if he had taken them prisoners by the laws of war, or had bought them from masters in whose house they had been bred, he oppressed them and treated them as slaves, though they were not only free men, but also strangers, and suppliants, and sojourners, having no respect for nor any awe of God, who presides over the rights of free men, and of strangers, and of suppliants, and of hospitality, and who beholds all such actions as his. 1.96. so that the number of the chastisements might be complete which was inflicted upon those who had completed their sins; and the punishment far transcended all ordinary visitations. 1.97. And he divided his punishments, entrusting three, those which proceeded from those elements which are composed of more solid parts, namely, earth and water, from which all the corporeal distinctive realities are perfected, to the brother of Moses. An equal number, those which proceeded from the elements which are the most prolific of life, namely, air and fire, he committed to Moses himself alone. One, the seventh, he entrusted to both in common; the other three, to make up the whole number of ten, he reserved for himself. 1.98. And first of all he began to bring on the plagues derived from water; for as the Egyptians used to honour the water in an especial degree, thinking that it was the first principle of the creation of the universe, he thought it fitting to summon that first to the affliction and correction of those who thus honoured it. 1.105. Again, therefore, they have recourse to the same means of escape by entreating Moses, and the king now promised to permit the Hebrews to depart, and they propitiated God with prayers. And when God consented, some of the frogs at once returned into the river, and there were also heaps of those which died in the roads, and the people also brought loads of them out of their houses, on account of the intolerable stench which proceeded from them, and the smell from their dead carcases, in such numbers, went up to heaven, especially as frogs, even while alive, cause great annoyance to the outward senses. 1.106. And when they had a little recovered from this punishment, then, like wrestlers at the games, who have recovered fresh strength after a struggle, that so they may contend again with renewed vigour, they again returned to their original wickedness, forgetting the evils which they had already experienced. 1.109. And perhaps some one may here ask why God punished the land with such insignificant and generally despised animals, omitting bears, and lions, and leopards, and the other races of wild beasts who devour human flesh; and if he did not send these, at least, he might have sent Egyptian asps, the bites of which have naturally the power to cause death instantly. 1.110. But if such a man really does not know, let him learn, first of all, that God was desirous rather to admonish the Egyptians than to destroy them: for if he had designed to destroy them utterly once for all, he would not have employed animals to be, as it were, his coadjutors in the work of destruction, but rather such heaven-sent afflictions as famine and pestilence; 1.111. and in the second place, let him also learn a lesson which is necessary to be learnt, and applicable to every condition and age of life; and what is the lesson? This; that men, when they make war, seek out the most mighty powers to gain them over to their alliance, such as shall make amends for their own want of power: but God, who is the supreme and mightiest of all powers, having need of no assistant, if ever he desires to use any instruments as it were for the punishments which he desires to inflict, does not choose the most mighty or the greatest things as his ministers, since he takes but little heed of their capacity, but he uses insignificant and small agents, which he renders irresistible and invincible powers, and by their means he chastises those who do wrong, as he does in this instance, 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. 1.113. Such then were the chastisements which were inflicted by the agency of the brother of Moses. But those in which Moses himself was the minister, and from what parts of nature they were derived, must be next considered. Now next after the earth and the water, the air and the heaven, which are the purest portions of the essences of the universe, succeeded them as the medium of the correction of the Egyptians: and of this correction Moses was the minister; 1.114. and first of all he began to operate upon the air. For Egypt almost alone, if you except those countries which lie to the south of the equator, never is subject to that one of the seasons of the year which is called winter, perhaps, as some say, from the fact of its not being at any great distance from the torrid zone, since the essence of fire flows from that quarter in an invisible manner, and scorches everything all around, or perhaps it is because the river overflows at the time of the summer solstice, and so consumes all the clouds before they can collect for winter; 1.115. for the river begins to rise at the beginning of the summer, and to fall towards the end of summer; during which period the etesian gales increase in violence blowing from a direction opposite to the mouths of the Nile, and by which it is prevented from flowing freely into the sea, and by the violence of which winds, the sea itself is also raised to a considerable height, and erects vast waves like a long wall, and so the river is agitated within the country. And then when the two streams meet together, the river descending from its sources above, and the waters which ought to escape abroad being turned back by the beating of the sea, and not being able to extend their breadth, for the banks on each side of the river confine its streams, the river, as is natural, rises to a height, and breaks its bounds; 1.116. perhaps also it does so because it was superfluous for winter to occur in Egypt; for the object for which showers of rain are usually serviceable, is in this instance provided for by the river which overflows the fields, and turns them into one vast lake, to make them productive of the annual crops; 1.117. but nature does not expend her powers to no purpose when they are not wanted, so as to provide rain for a land which does not require it, but it rejoices in the variety and diversity of scientific operations, and arranges the harmony of the universe from a number of opposite qualities. And for this reason it supplies the benefits which are derivable from water, to some countries, by bestowing it on them from above, namely from heaven, and to others it gives it from below by means of springs and rivers; 1.118. though then the land was thus arranged, and enjoyed spring during the winter solstice, and since it is only the parts along the seacoasts that are ever moistened with a few drops of rain, and since the country beyond Memphis, where the palace of the king of Egypt is, does never even see snow at all; now, on the contrary, the air suddenly assumed a new appearance, so that all the things which are seen in the most stormy and wintry countries, come upon it all together; abundance of rain, and torrents of dense and ceaseless hail, and heavy winds met together and beat against one another with violence; and the clouds burst, and there were incessant lightnings, and thunders, and continued roarings, and flashes which made a most wonderful and fearful appearance. For though the lightning and the thunderbolts penetrated and descended through the hail, being quite a contrary substance, still they did not melt it, nor were the flashes extinguished by it, but they remained as they were before, and ran up and down in long lines, and even preserved the hail. 1.119. And not only did the excessive violence of the storm drive all the inhabitants to excessive despair, but the unprecedented character of the visitation tended likewise to the same point. For they believed, as was indeed the case, that all these novel and fearful calamities were caused by the divine anger, the air having assumed a novel appearance, such as it had never worn before, to the destruction and overthrow of all trees and fruits, by which also great numbers of animals were destroyed, some in consequence of the exceeding cold, others though the weight of the hail which fell upon them, as if they had been stoned, while some again were destroyed by the fire of the lightning. And some remained half consumed, bearing the marks of the wounds caused by the thunderbolts, for the admonition and warning of all who saw them. 1.120. And when this evil had abated, and when the king and his court had again resumed their confidence, Moses stretched forth his rod into the air, at the command of God. And then a south wind of an uncommon violence set in, which increased in intensity and vehemence the whole of that day and night, being of itself a very great affliction; for it is a drying wind, causing headaches, and terrible to bear, calculated to cause grief, and terror, and perplexity in Egypt above all countries, inasmuch as it lies to the south, in which part of the heaven the revolutions of the light-giving stars take place, so that whenever that wind is set in motion, the light of the sun and its fire is driven in that direction and scorches up every thing. 1.121. And with this wind a countless number of animals was brought over the land, animals destroying all plants, locusts, which devoured every thing incessantly like a stream, consuming all that the thunderstorms and the hail had left, so that there was not a green shoot seen any longer in all that vast country. 1.122. And then at length the men in authority came, though late, to an accurate perception of the evils that had come upon them, and came and said to the king, "How long wilt thou refuse to permit the men to depart? Dost thou not understand, from what has already taken place, that Egypt is destroyed?" And he agreed to all they said, yielding as far as appearances went at least; but again, when the evil was abated at the prayer of Moses, the wind came from the sea side, and took up the locusts and scattered them. 1.123. And when they had been completely dispersed, and when the king was again obstinate respecting the allowing the nation to depart, a greater evil than the former ones was descended upon him. For while it was bright daylight, on a sudden, a thick darkness overspread the land, as if an eclipse of the sun more complete than any common one had taken place. And it continued with a long series of clouds and impenetrable density, all the course of the sun's rays being cut off by the massive thickness of the veil which was interposed, so that day did not at all differ from night. For what indeed did it resemble, but one very long night equal in length to three days and an equal number of nights? 1.124. And at this time they say that some persons threw themselves on their beds, and did not venture to rise up, and that some, when any of the necessities of nature overtook them, could only move with difficulty by feeling their way along the walls or whatever else they could lay hold of, like so many blind men; for even the light of the fire lit for necessary uses was either extinguished by the violence of the storm, or else it was made invisible and overwhelmed by the density of the darkness, so that that most indispensable of all the external senses, namely, sight, though unimpaired, was deprived of its office, not being able to discern any thing, and all the other senses were overthrown like subjects, the leader having fallen down. 1.125. For neither was any one able to speak or to hear, nor could any one venture to take food, but they lay themselves down in quiet and hunger, not exercising any of the outward senses, but being wholly overwhelmed by the affliction, till Moses again had compassion on them, and besought God in their behalf. And he restored fine weather, and produced light instead of darkness, and day instead of night. 1.126. Such, they say, were the punishments inflicted by the agency of Moses alone, the plague, namely, of hail and thunderstorms, the plague of locusts, and the plague of darkness, which rejected every imaginable description of light. Then he himself and his brother brought on one together, which I shall proceed to relate. 1.127. At the command of God they both took up ashes from the furnace in their hands, which Moses on his part sprinkled in the air. Then a dust arose on a sudden, and produced a terrible, and most painful, and incurable ulceration over the whole skin both of man and of the brute beasts; and immediately their bodies became swollen with the pustules, having blisters all over them full of matter which any one might have supposed were burning underneath and ready to burst; 1.128. and the men were, as was natural, oppressed with pain and excessive agony from the ulceration and inflammation, and they suffered in their souls even more than in their bodies, being wholly exhausted with anguish. For there was one vast uninterrupted sore to be seen from head to foot, those which covered any particular part of any separate limb spreading so as to become confused into one huge ulcer; until again, at the supplication of the lawgiver, which he made on behalf of the sufferers, the disease became more tolerable. 1.129. Therefore, in this instance the two brothers afforded the Egyptians this warning in unison, and very properly; the brother of Moses acting by means of the dust which rose up, since to him had been committed the superintendence of the things which proceeded from the earth; and Moses, by means of the air which was thus changed for the affliction of the inhabitants, and his ministrations were assigned to the afflictions to be cause by the air and by the heaven. 1.130. The remaining punishments are three in number, and they were inflicted by God himself without any agency or ministration of man, each of which I will now proceed to relate as well I can. The first is that which was inflicted by means of that animal which is the boldest in all nature, namely, the dog-fly (kynomuia 1.131. And so the dog-fly, having derived boldness from both these animals, is a biting and treacherous creature; for it shoots in from a distance with a whizzing sound like an arrow; and when it has reached its mark it sticks very closely with great force. 1.132. But at this time its attack was prompted by God, so that its treachery and hostility were redoubled, since it not only displayed all its own natural covetousness, but also all that eagerness which it derived from the divine providence which went it forth, and armed it and excited it to acts of valour against the natives. 1.133. And after the dog-fly there followed another punishment unconnected with any human agency, namely, the mortality among the cattle; for all the herds of oxen, and flocks of goats, and vast flocks of sheep, and all the beasts of burden, and all other domestic animals of every kind died in one day in a body, as if by some agreement or at some given signal; foreshowing the destruction of human beings which was about to take place a short time afterwards as in a pestilential disease; for the sudden destruction of irrational animals is said to be an ordinary prelude to pestilential diseases. 1.134. After which the tenth and last punishment came, exceeding in terror all that had gone before, namely, the death of the Egyptians themselves. Not of them all, for God had not decreed to make the whole country desolate, but only to correct it. Nor even of the greatest number of the men and women of every age all together, but he permitted the rest to live, and only passed sentence of death on all the first-born, beginning with the eldest of the king's sons, and ceasing with the first-born son of the most obscure grinder at the mill; 1.142. So they now prospered in both particulars: whether in that they received wages as it in price, which they now exacted from unwilling paymasters, who for a long period had not paid them at all; and, also, as if they were at war, they looked upon it as fitting to carry off the treasures of the enemy, according to the laws of conquerors; for it was the Egyptians who had set the example of acts of injustice, having, as I said before, enslaved foreigners and suppliants, as if they had been prisoners taken in war. And so they now, when an opportunity offered, avenged themselves without any preparation of arms, justice itself holding a shield over them, and stretching forth its hand to help them. 2.12. But that he himself is the most admirable of all the lawgivers who have ever lived in any country either among the Greeks or among the barbarians, and that his are the most admirable of all laws, and truly divine, omitting no one particular which they ought to comprehend, there is the clearest proof possible in this fact, the laws of other lawgivers, 2.266. and the miraculous nature of the sign was shown, not merely in the fact of the food being double in quantity, nor in that of its remaining unimpaired, contrary to the usual customs, but in both these circumstances taking place on the sixth day, from the day on which this food first began to be supplied from heaven, from which day the most sacred number of seven begun to be counted, so that if any one reckons he will find that this heavenly food was given in exact correspondence with the arrangement instituted at the creation of the world. For God began to create the world on the first day of a week of six days: and he began to rain down the food which has just been mentioned on the same first day; 2.267. and the two images are alike; for as he produced that most perfect work, the world, bringing it out of non-existence into existence, so in the same manner did he produce plenty in the wilderness, changing the elements with reference to the pressing necessity, that, instead of the earth, the air might bestow food without labour, and without trouble, to those who had no opportunity of providing themselves with food at their leisure. |
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76. Philo of Alexandria, On The Contemplative Life, 11-12, 3-10 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 35 | 10. But since these men infect not only their fellow countrymen, but also all that come near them with folly, let them remain uncovered, being mutilated in that most indispensable of all the outward senses, namely, sight. I am speaking here not of the sight of the body, but of that of the soul, by which alone truth and falsehood are distinguished from one another. |
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77. Philo of Alexandria, Plant., 282-283, 281 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 35 |
78. Philo of Alexandria, On The Special Laws, 1.3, 1.207, 2.146, 2.255 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •wisdom of solomon Found in books: Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 30, 32, 35; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 171 | 1.3. In consequence of which it would be most fitting for men to discard childish ridicule, and to investigate the real causes of the ordice with more prudence and dignity, considering the reasons why the custom has prevailed, and not being precipitate, so as without examination to condemn the folly of mighty nations, recollecting that it is not probable that so many myriads should be circumcised in every generation, mutilating the bodies of themselves and of their nearest relations, in a manner which is accompanied with severe pain, without adequate cause; but that there are many reasons which might encourage men to persevere and continue a custom which has been introduced by previous generations, and that these are from reasons of the greatest weight and importance. 1.207. And by the command that the feet of the victim should be washed, it is figuratively shown that we must no longer walk upon the earth, but soar aloft and traverse the air. For the soul of the man who is devoted to God, being eager for truth, springs upward and mounts from earth to heaven; and, being borne on wings, traverses the expanse of the air, being eager to be classed with and to move in concert with the sun, and moon, and all the rest of the most sacred and most harmonious company of the stars, under the immediate command and government of God, who has a kingly authority without any rival, and of which he can never be deprived, in accordance with which he justly governs the universe. 2.146. And this festival is instituted in remembrance of, and as giving thanks for, their great migration which they made from Egypt, with many myriads of people, in accordance with the commands of God given to them; leaving then, as it seems, a country full of all inhumanity and practising every kind of inhospitality, and (what was worst of all |
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79. Philo of Alexandria, On Dreams, 1.21, 1.34, 1.52-1.60 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •wisdom of solomon Found in books: Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 142; Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 35; Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 153 | 1.21. All these things, then, we feel: but the heaven has a nature which is incomprehensible, and it has never conveyed to us any distinct indication by which we can understand its nature; for what can we say? that it is solid ice, as some persons have chosen to assert? or that it is the purest fire? or that it is a fifth body, moving in a circle having no participation in any of the four elements? For what can we say? Has that most remote sphere of the fixed stars any density in an upward direction? or is it merely a superficies devoid of all depth, something like a plane figure? 1.34. For among created things, the heaven is holy in the world, in accordance with which body, the imperishable and indestructible natures revolve; and in man the mind is holy, being a sort of fragment of the Deity, and especially according to the statement of Moses, who says, "God breathed into his face the breath of life, and man became a living Soul." 1.52. Therefore, having left the land of the Chaldaeans, Terah is said to have migrated to Charran; bringing with him his son Abraham and the rest of his household who agreed with him in opinion, not in order that we might read in the account of the historical chronicles that some men had become emigrants, leaving their native country and becoming inhabitants of a foreign land as if it were their own country, but in order that a lesson of the greatest importance to life and full of wisdom, and adapted to man alone, might not be neglected. 1.53. And what is the lesson? The Chaldaeans are great astronomers, and the inhabitants of Charran occupy themselves with the topics relating to the external senses. Therefore the sacred account says to the investigator of the things of nature, why are you inquiring about the sun, and asking whether he is a foot broad, whether he is greater than the whole earth put together, or whether he is even many times as large? And why are you investigating the causes of the light of the moon, and whether it has a borrowed light, or one which proceeds solely from itself? Why, again, do you seek to understand the nature of the rest of the stars, of their motion, of their sympathy with one another, and even with earthly things? 1.54. And why, while walking upon the earth do you soar above the clouds? And why, while rooted in the solid land, do you affirm that you can reach the things in the sky? And why do you endeavour to form conjectures about matters which cannot be ascertained by conjecture? And why do you busy yourself about sublime subjects which you ought not to meddle with? And why do you extend your desire to make discoveries in mathematical science as far as the heaven? And why do you devote yourself to astronomy, and talk about nothing but high subjects? My good man, do not trouble your head about things beyond the ocean, but attend only to what is near you; and be content rather to examine yourself without flattery. 1.55. How, then, will you find out what you want, even if you are successful? Go with full exercise of your intellect to Charran, that is, to the trench which is dug, into the holes and caverns of the body, and investigate the eyes, the ears, the nostrils, and the other organs of the external senses; and if you wish to be a philosopher, study philosophically that branch which is the most indispensable and at the same time the most becoming to a man, and inquire what the faculty of sight is, what hearing is, what taste, what smell, what touch is, in a word, what is external sense; then seek to understand what it is to see, and how you see; what it is to hear, and how you hear; what it is to smell, or to taste, or to touch, and how each of these operations is ordinarily effected. 1.56. But it is not the very extravagance of insane folly to seek to comprehend the dwelling of the universe, before your own private dwelling is accurately known to you? But I do not as yet lay the more important and extensive injunction upon you to make yourself acquainted with your own soul and mind, of the knowledge of which you are so proud; for in reality you will never be able to comprehend it. 1.57. Mount up then to heaven, and talk arrogantly about the things which exist there, before you are as yet able to comprehend, according to the words of the poet, "All the good and all the evil Which thy own abode contains;" and, bringing down that messenger of yours from heaven, and dragging him down from his search into matters existing there, become acquainted with yourself, and carefully and diligently labour to arrive at such happiness as is permitted to man. 1.58. Now this disposition the Hebrews called Terah, and the Greeks Socrates; for they say also that the latter grew old in the most accurate study by which he could hope to know himself, never once directing his philosophical speculations to the subjects beyond himself. But he was really a man; but Terah is the principle itself which is proposed to every one, according to which each man should know himself, like a tree full of good branches, in order that these persons who are fond of virtue might without difficulty gather the fruit of pure morality, and thus become filled with the most delightful and saving food. 1.59. Such, then, are those men who reconnoitre the quarters of wisdom for us; but those who are actually her athletes, and who practise her exercises, are more perfect. For these men think fit to learn with complete accuracy the whole question connected with the external senses, and after having done so, then to proceed to another and more important speculation, leaving all consideration of the holes of the body which they call Charran. 1.60. of the number of these men is Abraham, who attained to great progress and improvement in the comprehension of complete knowledge; for when he knew most, then he most completely renounced himself in order to attain to the accurate knowledge of him who was the truly living God. And, indeed, this is a very natural course of events; for he who completely understands himself does also very much, because of his thorough appreciation of it, renounce the universal nothingness of the creature; and he who renounces himself learns to comprehend the living God. XI. |
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80. Philo of Alexandria, On Planting, 281, 283, 282 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 35 |
81. Philo of Alexandria, On The Virtues, 213, 73, 212 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 26 | 212. The most ancient person of the Jewish nation was a Chaldaean by birth, born of a father who was very skilful in astronomy, and famous among those men who pass their lives in the study of mathematics, who look upon the stars as gods, and worship the whole heaven and the whole world; thinking, that from them do all good and all evil proceed, to every individual among men; as they do not conceive that there is any cause whatever, except such as are included among the objects of the outward senses. |
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82. Philo of Alexandria, On The Migration of Abraham, 176-192, 194-195, 193 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 216 | 193. for it is not our mind which made the body, but that it is the work of something else, on which account it is contained in the body as in a vessel; but the mind of the universe created the universe, and the Creator is better than the created, therefore it can never be contained in what is inferior to itself; besides that it is not suitable for the father to be contained in the son, but rather for the son to derive increase from the love of the father. |
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83. Philo of Alexandria, On The Creation of The World, 1.3 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 216; Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 35; Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 153, 154 | 144. And who could these have been but rational divine natures, some of them incorporeal and perceptible only by intellect, and others not destitute of bodily substance, such in fact as the stars? And he who associated with and lived among them was naturally living in a state of unmixed happiness. And being akin and nearly related to the ruler of all, inasmuch as a great deal of the divine spirit had flowed into him, he was eager both to say and to do everything which might please his father and his king, following him step by step in the paths which the virtues prepare and make plain, as those in which those souls alone are permitted to proceed who consider the attaining a likeness to God who made them as the proper end of their existence. LI. |
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84. Philo of Alexandria, On The Eternity of The World, 10-19, 4, 90 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 25 |
85. Philo of Alexandria, On The Confusion of Tongues, 173 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •wisdom of solomon Found in books: Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 35 | 173. Some persons therefore, admiring exceedingly the nature of both these worlds, have not only deified them in their wholes, but have also deified the most beautiful parts of them, such as the sun and the moon, and the entire heaven, which, having no reverence for anything, they have called gods. But Moses, perceiving their design, says, "O Lord, Lord, King of the Gods," in order to show the difference between the ruler and those subject to him, |
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86. Philo of Alexandria, On The Life of Abraham, 67-68, 70-71, 69 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 26 | 69. For the Chaldaeans were, above all nations, addicted to the study of astronomy, and attributed all events to the motions of the stars, by which they fancied that all the things in the world were regulated, and accordingly they magnified the visible essence by the powers which numbers and the analogies of numbers contain, taking no account of the invisible essence appreciable only by the intellect. But while they were busied in investigating the arrangement existing in them with reference to the periodical revolutions of the sun, and moon, and the other planets, and fixed-stars, and the changes of the seasons of the year, and the sympathy of the heavenly bodies with the things of the earth, they were led to imagine that the world itself was God, in their impious philosophy comparing the creature to the Creator. |
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87. Philo of Alexandria, On Giants, 8-9, 7 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 35 | 7. And let no one suppose, that what is here stated is a fable, for it is necessarily true that the universe must be filled with living things in all its parts, since every one of its primary and elementary portions contains its appropriate animals and such as are consistent with its nature; --the earth containing terrestrial animals, the sea and the rivers containing aquatic animals, and the fire such as are born in the fire (but it is said, that such as these last are found chiefly in Macedonia), and the heaven containing the stars: |
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88. Philo of Alexandria, On The Decalogue, 16.78 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Nasrallah, Archaeology and the Letters of Paul (2019) 198 |
89. New Testament, Matthew, 2.9-2.10, 5.45, 8.27, 10.37, 14.25, 19.28, 21.20-21.22, 22.1-22.14, 23.35, 27.45, 27.51 (1st cent. CE - 1st cent. CE) Tagged with subjects: •wisdom of solomon, book of •wisdom of solomon •wisdom of solomon, paul's use of Found in books: Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 181; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 151; Legaspi, Wisdom in Classical and Biblical Tradition (2018) 218, 222, 223 2.9. οἱ δὲ ἀκούσαντες τοῦ βασιλέως ἐπορεύθησαν, καὶ ἰδοὺ ὁ ἀστὴρ ὃν εἶδον ἐν τῇ ἀνατολῇ προῆγεν αὐτούς, ἕως ἐλθὼν ἐστάθη ἐπάνω οὗ ἦν τὸ παιδίον. 2.10. ἰδόντες δὲ τὸν ἀστέρα ἐχάρησαν χαρὰν μεγάλην σφόδρα. 5.45. ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. 8.27. Οἱ δὲ ἄνθρωποι ἐθαύμασαν λέγοντες Ποταπός ἐστιν οὗτος ὅτι καὶ οἱ ἄνεμοι καὶ ἡ θάλασσα αὐτῷ ὑπακούουσιν; 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· 14.25. Τετάρτῃ δὲ φυλακῇ τῆς νυκτὸς ἦλθεν πρὸς αὐτοὺς περιπατῶν ἐπὶ τὴν θάλασσαν. 19.28. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Ἀμὴν λέγω ὑμῖν ὅτι ὑμεῖς οἱ ἀκολουθήσαντές μοι ἐν τῇ παλινγενεσίᾳ, ὅταν καθίσῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ θρόνου δόξης αὐτοῦ, καθήσεσθε καὶ ὑμεῖς ἐπὶ δώδεκα θρόνους κρίνοντες τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ. 21.20. καὶ ἰδόντες οἱ μαθηταὶ ἐθαύμασαν λέγοντες Πῶς παραχρῆμα ἐξηράνθη ἡ συκῆ; 21.21. ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς Ἀμὴν λέγω ὑμῖν, ἐὰν ἔχητε πίστιν καὶ μὴ διακριθῆτε, οὐ μόνον τὸ τῆς συκῆς ποιήσετε, ἀλλὰ κἂν τῷ ὄρει τούτῳ εἴπητε Ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν, γενήσεται· 21.22. καὶ πάντα ὅσα ἂν αἰτήσητε ἐν τῇ προσευχῇ πιστεύοντες λήμψεσθε. 22.1. Καὶ ἀποκριθεὶς ὁ Ἰησοῦς πάλιν εἶπεν ἐν παραβολαῖς αὐτοῖς λέγων 22.2. Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ βασιλεῖ, ὅστις ἐποίησεν γάμους τῷ υἱῷ αὐτοῦ. 22.3. καὶ ἀπέστειλεν τοὺς δούλους αὐτοῦ καλέσαι τοὺς κεκλημένους εἰς τοὺς γάμους, καὶ οὐκ ἤθελον ἐλθεῖν. 22.4. πάλιν ἀπέστειλεν ἄλλους δούλους λέγων Εἴπατε τοῖς κεκλημένοις Ἰδοὺ τὸ ἄριστόν μου ἡτοίμακα, οἱ ταῦροί μου καὶ τὰ σιτιστὰ τεθυμένα, καὶ πάντα ἕτοιμα· δεῦτε εἰς τοὺς γάμους. 22.5. οἱ δὲ ἀμελήσαντες ἀπῆλθον, ὃς μὲν εἰς τὸν ἴδιον ἀγρόν, ὃς δὲ ἐπὶ τὴν ἐμπορίαν αὐτοῦ· 22.6. οἱ δὲ λοιποὶ κρατήσαντες τοὺς δούλους αὐτοῦ ὕβρισαν καὶ ἀπέκτειναν. 22.7. ὁ δὲ βασιλεὺς ὠργίσθη, καὶ πέμψας τὰ στρατεύματα αὐτοῦ ἀπώλεσεν τοὺς φονεῖς ἐκείνους καὶ τὴν πόλιν αὐτῶν ἐνέπρησεν. 22.8. τότε λέγει τοῖς δούλοις αὐτοῦ Ὁ μὲν γάμος οἱ δὲ κεκλημένοι οὐκ ἦσαν ἄξιοι· ἕτοιμός ἐστιν, 22.9. πορεύεσθε οὖν ἐπὶ τὰς διεξόδους τῶν ὁδῶν, καὶ ὅσους ἐὰν εὕρητε καλέσατε εἰς τοὺς γάμους. 22.10. καὶ ἐξελθόντες οἱ δοῦλοι ἐκεῖνοι εἰς τὰς ὁδοὺς συνήγαγον πάντας οὓς εὗρον, πονηρούς τε καὶ ἀγαθούς· καὶ ἐπλήσθη ὁ νυμφὼν ἀνακειμένων. 22.11. εἰσελθὼν δὲ ὁ βασιλεὺς θεάσασθαί τοὺς ἀνακειμένους εἶδεν ἐκεῖ ἄνθρωπον οὐκ ἐνδεδυμένον ἔνδυμα γάμου· 22.12. καὶ λέγει αὐτῷ Ἑταῖρε, πῶς εἰσῆλθες ὧδε μὴ ἔχων ἔνδυμα γάμου; ὁ δὲ ἐφιμώθη. 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. 22.14. πολλοὶ γάρ εἰσιν κλητοὶ ὀλίγοι δὲ ἐκλεκτοί. 23.35. ὅπως ἔλθῃ ἐφʼ ὑμᾶς πᾶν αἱμα δίκαιον ἐκχυννόμενον ἐπὶ τῆς γῆς ἀπὸ τοῦ αἵματος Ἅβελ τοῦ δικαίου ἕως τοῦ αἵματος Ζαχαρίου υἱοῦ Βαραχίου, ὅν ἐφονεύσατε μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου. 27.45. Ἀπὸ δὲ ἕκτης ὥρας σκότος ἐγένετο ἐπὶ πᾶσαν τὴν γῆν ἕως ὥρας ἐνάτης. 27.51. Καὶ ἰδοὺ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη [ἀπʼ] ἄνωθεν ἕως κάτω εἰς δύο, καὶ ἡ γῆ ἐσείσθη, καὶ αἱ πέτραι ἐσχίσθησαν, | 2.9. They, having heard the king, went their way; and behold, the star, which they saw in the east, went before them, until it came and stood over where the young child was. 2.10. When they saw the star, they rejoiced with exceedingly great joy. 5.45. that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. 8.27. The men marveled, saying, "What kind of man is this, that even the wind and the sea obey him?" 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. 14.25. In the fourth watch of the night Jesus came to them, walking on the sea. 19.28. Jesus said to them, "Most assuredly I tell you that you who have followed me, in the regeneration when the Son of Man will sit on the throne of his glory, you also will sit on twelve thrones, judging the twelve tribes of Israel. 21.20. When the disciples saw it, they marveled, saying, "How did the fig tree immediately wither away?" 21.21. Jesus answered them, "Most assuredly I tell you, if you have faith, and don't doubt, you will not only do what is done to the fig tree, but even if you told this mountain, 'Be taken up and cast into the sea,' it would be done. 21.22. All things, whatever you ask in prayer, believing, you will receive." 22.1. Jesus answered and spoke again in parables to them, saying, 22.2. "The Kingdom of Heaven is like a certain king, who made a marriage feast for his son, 22.3. and sent out his servants to call those who were invited to the marriage feast, but they would not come. 22.4. Again he sent out other servants, saying, 'Tell those who are invited, "Behold, I have made ready my dinner. My oxen and my fatlings are killed, and all things are ready. Come to the marriage feast!"' 22.5. But they made light of it, and went their ways, one to his own farm, another to his merchandise, 22.6. and the rest grabbed his servants, and treated them shamefully, and killed them. 22.7. But the king was angry, and he sent his armies, destroyed those murderers, and burned their city. 22.8. "Then he said to his servants, 'The wedding is ready, but those who were invited weren't worthy. 22.9. Go therefore to the intersections of the highways, and as many as you may find, invite to the marriage feast.' 22.10. Those servants went out into the highways, and gathered together as many as they found, both bad and good. The wedding was filled with guests. 22.11. But when the king came in to see the guests, he saw there a man who didn't have on wedding clothing, 22.12. and he said to him, 'Friend, how did you come in here not wearing wedding clothing?' He was speechless. 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.' 22.14. For many are called, but few chosen." 23.35. that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zachariah son of Barachiah, whom you killed between the sanctuary and the altar. 27.45. Now from the sixth hour there was darkness over all the land until the ninth hour. 27.51. Behold, the veil of the temple was torn in two from the top to the bottom. The earth quaked and the rocks were split. |
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90. New Testament, Mark, 4.41, 6.48, 11.20-11.26, 15.33-15.39 (1st cent. CE - 1st cent. CE) Tagged with subjects: •wisdom of solomon, book of Found in books: Legaspi, Wisdom in Classical and Biblical Tradition (2018) 223 4.41. καὶ ἐφοβήθησαν φόβον μέγαν, καὶ ἔλεγον πρὸς ἀλλήλους Τίς ἄρα οὗτός ἐστιν ὅτι καὶ ὁ ἄνεμος καὶ ἡ θάλασσα ὑπακούει αὐτῷ; 6.48. καὶ ἰδὼν αὐτοὺς βασανιζομένους ἐν τῷ ἐλαύνειν, ἦν γὰρ ὁ ἄνεμος ἐναντίος αὐτοῖς, περὶ τετάρτην φυλακὴν τῆς νυκτὸς ἔρχεται πρὸς αὐτοὺς περιπατῶν ἐπὶ τῆς θαλάσσης· καὶ ἤθελεν παρελθεῖν αὐτούς. 11.20. Καὶ παραπορευόμενοι πρωὶ εἶδον τὴν συκῆν ἐξηραμμένην ἐκ ῥιζῶν. 11.21. καὶ ἀναμνησθεὶς ὁ Πέτρος λέγει αὐτῷ Ῥαββεί, ἴδε ἡ συκῆ ἣν κατηράσω ἐξήρανται. 11.22. καὶ ἀποκριθεὶς ὁ Ἰησοῦς λέγει αὐτοῖς Ἔχετε πίστιν θεοῦ· 11.23. ἀμὴν λέγω ὑμῖν ὅτι ὃς ἂν εἴπῃ τῷ ὄρει τούτῳ Ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν, καὶ μὴ διακριθῇ ἐν τῇ καρδίᾳ αὐτοῦ ἀλλὰ πιστεύῃ ὅτι ὃ λαλεῖ γίνεται, ἔσται αὐτῷ. 11.24. διὰ τοῦτο λέγω ὑμῖν, πάντα ὅσα προσεύχεσθε καὶ αἰτεῖσθε, πιστεύετε ὅτι ἐλάβετε, καὶ ἔσται ὑμῖν. 11.25. καὶ ὅταν στήκετε προσευχόμενοι, ἀφίετε εἴ τι ἔχετε κατά τινος, ἵνα καὶ ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς ἀφῇ ὑμῖν τὰ παραπτώματα ὑμῶν. 11.26. 15.33. Καὶ γενομένης ὥρας ἕκτης σκότος ἐγένετο ἐφʼ ὅλην τὴν γῆν ἕως ὥρας ἐνάτης. 15.34. καὶ τῇ ἐνάτῃ ὥρᾳ ἐβόησεν ὁ Ἰησοῦς φωνῇ μεγάλῃ Ἐλωί ἐλωί λαμὰ σαβαχθανεί; ὅ ἐστιν μεθερμηνευόμενον Ὁ θεός μου [ὁ θεός μου], εἰς τί ἐγκατέλιπές με; 15.35. καί τινες τῶν παρεστηκότων ἀκούσαντες ἔλεγον Ἴδε Ἠλείαν φωνεῖ. 15.36. δραμὼν δέ τις γεμίσας σπόγγον ὄξους περιθεὶς καλάμῳ ἐπότιζεν αὐτόν, λέγων Ἄφετε ἴδωμεν εἰ ἔρχεται Ἠλείας καθελεῖν αὐτόν. 15.37. ὁ δὲ Ἰησοῦς ἀφεὶς φωνὴν μεγάλην ἐξέπνευσεν. 15.38. Καὶ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη εἰς δύο ἀπʼ ἄνωθεν ἕως κάτω. 15.39. Ἰδὼν δὲ ὁ κεντυρίων ὁ παρεστηκὼς ἐξ ἐναντίας αὐτοῦ ὅτι οὕτως ἐξέπνευσεν εἶπεν Ἀληθῶς οὗτος ὁ ἄνθρωπος υἱὸς θεοῦ ἦν. | 4.41. They were greatly afraid, and said to one another, "Who then is this, that even the wind and the sea obey him?" 6.48. Seeing them distressed in rowing, for the wind was contrary to them, about the fourth watch of the night he came to them, walking on the sea, and he would have passed by them, 11.20. As they passed by in the morning, they saw the fig tree withered away from the roots. 11.21. Peter, remembering, said to him, "Rabbi, look! The fig tree which you cursed has withered away." 11.22. Jesus answering said to them, "Have faith in God. 11.23. For most assuredly I tell you, whoever may tell this mountain, 'Be taken up and cast into the sea,' and doesn't doubt in his heart, but believes that what he says is happening; he shall have whatever he says. 11.24. Therefore I tell you, all things whatever you pray and ask for, believe that you receive them, and you shall have them. 11.25. Whenever you stand praying, forgive, if you have anything against anyone; so that your Father, who is in heaven, may also forgive you your transgressions. 11.26. But if you do not forgive, neither will your Father in heaven forgive your transgressions." 15.33. When the sixth hour had come, there was darkness over the whole land until the ninth hour. 15.34. At the ninth hour Jesus cried with a loud voice, saying, "Eloi, Eloi, lama sabachthani?" which is, being interpreted, "My God, my God, why have you forsaken me?" 15.35. Some of those who stood by, when they heard it, said, "Behold, he is calling Elijah." 15.36. One ran, and filling a sponge full of vinegar, put it on a reed, and gave it to him to drink, saying, "Let him be. Let's see whether Elijah comes to take him down." 15.37. Jesus cried out with a loud voice, and gave up the spirit. 15.38. The veil of the temple was torn in two from the top to the bottom. 15.39. When the centurion, who stood by opposite him, saw that he cried out like this and breathed his last, he said, "Truly this man was the Son of God!" |
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91. Plutarch, Against Colotes, 1124 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •wisdom of solomon Found in books: Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 33 |
92. New Testament, Luke, 4.16-4.30, 5.1-5.11, 7.11-7.17, 7.36-7.50, 8.25, 8.43-8.56, 12.32, 14.15-14.24, 14.26, 19.1-19.10, 22.29, 23.34, 23.44-23.45 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 128; Legaspi, Wisdom in Classical and Biblical Tradition (2018) 218, 222, 223 4.16. Καὶ ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι. 4.17. καὶ ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαίου, καὶ ἀνοίξας τὸ βιβλίον εὗρεν [τὸν] τόπον οὗ ἦν γεγραμμένον 4.18. Πνεῦμα Κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει, 4.19. κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν. 4.20. καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν· καὶ πάντων οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ ἦσαν ἀτενίζοντες αὐτῷ. 4.21. ἤρξατο δὲ λέγειν πρὸς αὐτοὺς ὅτι Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν. 4.22. καὶ πάντες ἐμαρτύρουν αὐτῷ καὶ ἐθαύμαζον ἐπὶ τοῖς λόγοις τῆς χάριτος τοῖς ἐκπορευομένοις ἐκ τοῦ στόματος αὐτοῦ, καὶ ἔλεγον Οὐχὶ υἱός ἐστιν Ἰωσὴφ οὗτος; 4.23. καὶ εἶπεν πρὸς αὐτούς Πάντως ἐρεῖτέ μοι τὴν παραβολὴν ταύτην Ἰατρέ, θεράπευσον σεαυτόν· ὅσα ἠκούσαμεν γενόμενα εἰς τὴν — Καφαρναοὺμ ποίησον καὶ ὧδε ἐν τῇ πατρίδι σου. 4.24. εἶπεν δέ Ἀμὴν λέγω ὑμῖν ὅτι οὐδεὶς προφήτης δεκτός ἐστιν ἐν τῇ πατρίδι αὐτοῦ. 4.25. ἐπʼ ἀληθείας δὲ λέγω ὑμῖν, πολλαὶ χῆραι ἦσαν ἐν ταῖς ἡμέραις Ἠλείου ἐν τῷ Ἰσραήλ, ὅτε ἐκλείσθη ὁ οὐρανὸς ἔτη τρία καὶ μῆνας ἕξ, ὡς ἐγένετο λιμὸς μέγας ἐπὶ πᾶσαν τὴν γῆν, 4.26. καὶ πρὸς οὐδεμίαν αὐτῶν ἐπέμφθη Ἠλείας εἰ μὴ εἰς Σάρεπτα τῆς Σιδωνίας πρὸς γυναῖκα χήραν. 4.27. καὶ πολλοὶ λεπροὶ ἦσαν ἐν τῷ Ἰσραὴλ ἐπὶ Ἐλισαίου τοῦ προφήτου, καὶ οὐδεὶς αὐτῶν ἐκαθαρίσθη εἰ μὴ Ναιμὰν ὁ Σύρος. 4.28. καὶ ἐπλήσθησαν πάντες θυμοῦ ἐν τῇ συναγωγῇ ἀκούοντες ταῦτα, 4.29. καὶ ἀναστάντες ἐξέβαλον αὐτὸν ἔξω τῆς πόλεως, καὶ ἤγαγον αὐτὸν ἕως ὀφρύος τοῦ ὄρους ἐφʼ οὗ ἡ πόλις ᾠκοδόμητο αὐτῶν, ὥστε κατακρημνίσαι αὐτόν· 4.30. αὐτὸς δὲ διελθὼν διὰ μέσου αὐτῶν ἐπορεύετο. 5.1. Ἐγένετο δὲ ἐν τῷ τὸν ὄχλον ἐπικεῖσθαι αὐτῷ καὶ ἀκούειν τὸν λόγον τοῦ θεοῦ καὶ αὐτὸς ἦν ἑστὼς παρὰ τὴν λίμνην Γεννησαρέτ, 5.2. καὶ εἶδεν πλοῖα δύο ἑστῶτα παρὰ τὴν λίμνην, οἱ δὲ ἁλεεῖς ἀπʼ αὐτῶν ἀποβάντες ἔπλυνον τὰ δίκτυα. 5.3. ἐμβὰς δὲ εἰς ἓν τῶν πλοίων, ὃ ἦν Σίμωνος, ἠρώτησεν αὐτὸν ἀπὸ τῆς γῆς ἐπαναγαγεῖν ὀλίγον, καθίσας δὲ ἐκ τοῦ πλοίου ἐδίδασκεν τοὺς ὄχλους. 5.4. ὡς δὲ ἐπαύσατο λαλῶν, εἶπεν πρὸς τὸν Σίμωνα Ἐπανάγαγε εἰς τὸ βάθος καὶ χαλάσατε τὰ δίκτυα ὑμῶν εἰς ἄγραν. 5.5. καὶ ἀποκριθεὶς Σίμων εἶπεν Ἐπιστάτα, διʼ ὅλης νυκτὸς κοπιάσαντες οὐδὲν ἐλάβομεν, ἐπὶ δὲ τῷ ῥήματί σου χαλάσω τὰ δίκτυα. 5.6. καὶ τοῦτο ποιήσαντες συνέκλεισαν πλῆθος ἰχθύων πολύ, διερήσσετο δὲ τὰ δίκτυα αὐτῶν. 5.7. καὶ κατένευσαν τοῖς μετόχοις ἐν τῷ ἑτέρῳ πλοίῳ τοῦ ἐλθόντας συλλαβέσθαι αὐτοῖς· καὶ ἦλθαν, καὶ ἔπλησαν ἀμφότερα τὰ πλοῖα ὥστε βυθίζεσθαι αὐτά. 5.8. ἰδὼν δὲ Σίμων Πέτρος προσέπεσεν τοῖς γόνασιν Ἰησοῦ λέγων Ἔξελθε ἀπʼ ἐμοῦ, ὅτι ἀνὴρ ἁμαρτωλός εἰμι, κύριε· 5.9. θάμβος γὰρ περιέσχεν αὐτὸν καὶ πάντας τοὺς σὺν αὐτῷ ἐπὶ τῇ ἄγρᾳ τῶν ἰχθύων ὧν συνέλαβον, 5.10. ὁμοίως δὲ καὶ Ἰάκωβον καὶ Ἰωάνην υἱοὺς Ζεβεδαίου, οἳ ἦσαν κοινωνοὶ τῷ Σίμωνι. καὶ εἶπεν πρὸς τὸν Σίμωνα Ἰησοῦς Μὴ φοβοῦ· ἀπὸ τοῦ νῦν ἀνθρώπους ἔσῃ ζωγρῶν. 5.11. καὶ καταγαγόντες τὰ πλοῖα ἐπὶ τὴν γῆν ἀφέντες πάντα ἠκολούθησαν αὐτῷ. 7.11. Καὶ ἐγένετο ἐν τῷ ἑξῆς ἐπορεύθη εἰς πόλιν καλουμένην Ναίν, καὶ συνεπορεύοντο αὐτῷ οἱ μαθηταὶ αὐτοῦ καὶ ὄχλος πολύς. 7.12. ὡς δὲ ἤγγισεν τῇ πύλῃ τῆς πόλεως, καὶ ἰδοὺ ἐξεκομίζετο τεθνηκὼς μονογενὴς υἱὸς τῇ μητρὶ αὐτοῦ, καὶ αὐτὴ ῆν χήρα, καὶ ὄχλος τῆς πόλεως ἱκανὸς ἦν σὺν αὐτῇ. 7.13. καὶ ἰδὼν αὐτὴν ὁ κύριος ἐσπλαγχνίσθη ἐπʼ αὐτῇ καὶ εἶπεν αὐτῇ Μὴ κλαῖε. 7.14. καὶ προσελθὼν ἥψατο τῆς σοροῦ, οἱ δὲ βαστάζοντες ἔστησαν, καὶ εἶπεν Νεανίσκε σοὶ λέγω, ἐγέρθητι. 7.15. καὶ ἀνεκάθισεν ὁ νεκρὸς καὶ ἤρξατο λαλεῖν, καὶ ἔδωκεν αὐτὸν τῇ μητρὶ αὐτοῦ. 7.16. Ἔλαβεν δὲ φόβος πάντας, καὶ ἐδόξαζον τὸν θεὸν λέγοντες ὅτι Προφήτης μέγας ἠγέρθη ἐν ἡμῖν, καὶ ὅτι Ἐπεσκέψατο ὁ θεὸς τὸν λαὸν αὐτοῦ. 7.17. καὶ ἐξῆλθεν ὁ λόγος οὗτος ἐν ὅλῃ τῇ Ἰουδαίᾳ περὶ αὐτοῦ καὶ πάσῃ τῇ περιχώρῳ. 7.36. Ἠρώτα δέ τις αὐτὸν τῶν Φαρισαίων ἵνα φάγῃ μετʼ αὐτοῦ· καὶ εἰσελθὼν εἰς τὸν οἶκον τοῦ Φαρισαίου κατεκλίθη. 7.37. Καὶ ἰδοὺ γυνὴ ἥτις ἦν ἐν τῇ πόλει ἁμαρτωλός, καὶ ἐπιγνοῦσα ὅτι κατάκειται ἐν τῇ οἰκίᾳ τοῦ Φαρισαίου; κομίσασα ἀλάβαστρον μύρου 7.38. καὶ στᾶσα ὀπίσω παρὰ τοὺς πόδας αὐτοῦ κλαίουσα, τοῖς δάκρυσιν ἤρξατο βρέχειν τοὺς πόδας αὐτοῦ καὶ ταῖς θριξὶν τῆς κεφαλῆς αὐτῆς ἐξέμασσεν, καὶ κατεφίλει τοὺς πόδας αὐτοῦ καὶ ἤλειφεν τῷ μύρῳ. 7.39. Ἰδὼν δὲ ὁ Φαρισαῖος ὁ καλέσας αὐτὸν εἶπεν ἐν ἑαυτῷ λέγων Οὗτος εἰ ἦν [ὁ] προφήτης, ἐγίνωσκεν ἂν τίς καὶ ποταπὴ ἡ γυνὴ ἥτις ἅπτεται αὐτοῦ, ὅτι ἁμαρτωλός ἐστιν. 7.40. καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν πρὸς αὐτόν Σίμων, ἔχω σοί τι εἰπεῖν. ὁ δέ Διδάσκαλε, εἰπέ, φησίν. δύο χρεοφιλέται ἦσαν δανιστῇ τινί· 7.41. ὁ εἷς ὤφειλεν δηνάρια πεντακόσια, ὁ δὲ ἕτερος πεντήκοντα. 7.42. μὴ ἐχόντων αὐτῶν ἀποδοῦναι ἀμφοτέροις ἐχαρίσατο. τίς οὖν αὐτῶν πλεῖον ἀγαπήσει αὐτόν; 7.43. ἀποκριθεὶς Σίμων εἶπεν Ὑπολαμβάνω ὅτι ᾧ τὸ πλεῖον ἐχαρίσατο. ὁ δὲ εἶπεν αὐτῷ Ὀρθῶς ἔκρινας. 7.44. καὶ στραφεὶς πρὸς τὴν γυναῖκα τῷ Σίμωνι ἔφη Βλέπεις ταύτην τὴν γυναῖκα; εἰσῆλθόν σου εἰς τὴν οἰκίαν, ὕδωρ μοι ἐπὶ πόδας οὐκ ἔδωκας· αὕτη δὲ τοῖς δάκρυσιν ἔβρεξέν μου τοὺς πόδας καὶ ταῖς θριξὶν αὐτῆς ἐξέμαξεν. 7.45. φίλημά μοι οὐκ ἔδωκας· αὕτη δὲ ἀφʼ ἧς εἰσῆλθον οὐ διέλιπεν καταφιλοῦσά μου τοὺς πόδας. 7.46. ἐλαίῳ τὴν κεφαλήν μου οὐκ ἤλειψας· αὕτη δὲ μύρῳ ἤλειψεν τοὺς πόδας μου. 7.47. οὗ χάριν, λέγω σοι, ἀφέωνται αἱ ἁμαρτίαι αὐτῆς αἱ πολλαί, ὅτι ἠγάπησεν πολύ· ᾧ δὲ ὀλίγον ἀφίεται, ὀλίγον ἀγαπᾷ. 7.48. εἶπεν δὲ αὐτῇ Ἀφέωνταί σου αἱ ἁμαρτίαι. 7.49. καὶ ἤρξαντο οἱ συνανακείμενοι λέγειν ἐν ἑαυτοῖς Τίς οὗτός ἐστιν ὃς καὶ ἁμαρτίας ἀφίησιν; 7.50. εἶπεν δὲ πρὸς τὴν γυναῖκα Ἡ πίστις σου σέσωκέν σε· πορεύου εἰς εἰρήνην. 8.25. εἶπεν δὲ αὐτοῖς Ποῦ ἡ πίστις ὑμῶν; φοβηθέντες δὲ ἐθαύμασαν, λέγοντες πρὸς ἀλλήλους Τίς ἄρα οὗτός ἐστιν ὅτι καὶ τοῖς ἀνέμοις ἐπιτάσσει καὶ τῷ ὕδατι, καὶ ὑπακούουσιν αὐτῷ; 8.43. καὶ γυνὴ οὖσα ἐν ῥύσει αἵματος ἀπὸ ἐτῶν δώδεκα, ἥτις οὐκ ἴσχυσεν ἀπʼ οὐδενὸς θεραπευθῆναι, 8.44. προσελθοῦσα ὄπισθεν ἥψατο τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ, καὶ παραχρῆμα ἔστη ἡ ῥύσις τοῦ αἵματος αὐτῆς. 8.45. καὶ εἶπεν ὁ Ἰησοῦς Τίς ὁ ἁψάμενός μου; ἀρνουμένων δὲ πάντων εἶπεν ὁ Πέτρος Ἐπιστάτα, οἱ ὄχλοι συνέχουσίν σε καὶ ἀποθλίβουσιν. 8.46. ὁ δὲ Ἰησοῦς εἶπεν Ἥψατό μού τις, ἐγὼ γὰρ ἔγνων δύναμιν ἐξεληλυθυῖαν ἀπʼ ἐμοῦ. 8.47. ἰδοῦσα δὲ ἡ γυνὴ ὅτι οὐκ ἔλαθεν τρέμουσα ἦλθεν καὶ προσπεσοῦσα αὐτῷ διʼ ἣν αἰτίαν ἥψατο αὐτοῦ ἀπήγγειλεν ἐνώπιον παντὸς τοῦ λαοῦ καὶ ὡς ἰάθη παραχρῆμα. 8.48. ὁ δὲ εἶπεν αὐτῇ Θυγάτηρ, ἡ πίστις σου σέσωκέν σε· πορεύου εἰς εἰρήνην. 8.49. Ἔτι αὐτοῦ λαλοῦντος ἔρχεταί τις παρὰ τοῦ ἀρχισυναγώγου λέγων ὅτι Τέθνηκεν ἡ θυγάτηρ σου, μηκέτι σκύλλε τὸν διδάσκαλον. 8.50. ὁ δὲ Ἰησοῦς ἀκούσας ἀπεκρίθη αὐτῷ Μὴ φοβοῦ, μόνον πίστευσον, καὶ σωθήσεται. 8.51. ἐλθὼν δὲ εἰς τὴν οἰκίαν οὐκ ἀφῆκεν εἰσελθεῖν τινὰ σὺν αὐτῷ εἰ μὴ Πέτρον καὶ Ἰωάνην καὶ Ἰάκωβον καὶ τὸν πατέρα τῆς παιδὸς καὶ τὴν μητέρα. 8.52. ἔκλαιον δὲ πάντες καὶ ἐκόπτοντο αὐτήν. ὁ δὲ εἶπεν Μὴ κλαίετε, οὐ γὰρ ἀπέθανεν ἀλλὰ καθεύδει. 8.53. καὶ κατεγέλων αὐτοῦ, εἰδότες ὅτι ἀπέθανεν. 8.54. αὐτὸς δὲ κρατήσας τῆς χειρὸς αὐτῆς ἐφώνησεν λέγων Ἡ παῖς, ἔγειρε. 8.55. καὶ ἐπέστρεψεν τὸ πνεῦμα αὐτῆς, καὶ ἀνέστη παραχρῆμα, καὶ διέταξεν αὐτῇ δοθῆναι φαγεῖν. 8.56. καὶ ἐξέστησαν οἱ γονεῖς αὐτῆς· ὁ δὲ παρήγγειλεν αὐτοῖς μηδενὶ εἰπεῖν τὸ γεγονός. 12.32. μὴ φοβοῦ, τὸ μικρὸν ποίμνιον, ὅτι εὐδόκησεν ὁ πατὴρ ὑμῶν δοῦναι ὑμῖν τὴν βασιλείαν. 14.15. Ἀκούσας δέ τις τῶν συνανακειμένων ταῦτα εἶπεν αὐτῷ Μακάριος ὅστις φάγεται ἄρτον ἐν τῇ βασιλείᾳ τοῦ θεοῦ. 14.16. ὁ δὲ εἶπεν αὐτῷ Ἄνθρωπός τις ἐποίει δεῖπνον μέγα, καὶ ἐκάλεσεν πολλούς, 14.17. καὶ ἀπέστειλεν τὸν δοῦλον αὐτοῦ τῇ ὥρᾳ τοῦ δείπνου εἰπεῖν τοῖς κεκλημένοις Ἔρχεσθε ὅτι ἤδη ἕτοιμά ἐστιν. 14.18. καὶ ἤρξαντο ἀπὸ μιᾶς πάντες παραιτεῖσθαι. ὁ πρῶτος εἶπεν αὐτῷ Ἀγρὸν ἠγόρασα καὶ ἔχω ἀνάγκην ἐξελθὼν ἰδεῖν αὐτόν· ἐρωτῶ σε, ἔχε με παρῃτημένον. 14.19. καὶ ἕτερος εἶπεν Ζεύγη βοῶν ἠγόρασα πέντε καὶ πορεύομαι δοκιμάσαι αὐτά· ἐρωτῶ σε, ἔχε με παρῃτημένον. 14.20. καὶ ἕτερος εἶπεν Γυναῖκα ἔγημα καὶ διὰ τοῦτο οὐ δύναμαι ἐλθεῖν. 14.21. καὶ παραγενόμενος ὁ δοῦλος ἀπήγγειλεν τῷ κυρίῳ αὐτοῦ ταῦτα. τότε ὀργισθεὶς ὁ οἰκοδεσπότης εἶπεν τῷ δούλῳ αὐτοῦ Ἔξελθε ταχέως εἰς τὰς πλατείας καὶ ῥύμας τῆς πόλεως, καὶ τοὺς πτωχοὺς καὶ ἀναπείρους καὶ τυφλοὺς καὶ χωλοὺς εἰσάγαγε ὧδε. 14.22. καὶ εἶπεν ὁ δοῦλος Κύριε, γέγονεν ὃ ἐπέταξας, καὶ ἔτι τόπος ἐστίν. 14.23. καὶ εἶπεν ὁ κύριος πρὸς τὸν δοῦλον Ἔξελθε εἰς τὰς ὁδοὺς καὶ φραγμοὺς καὶ ἀνάγκασον εἰσελθεῖν, ἵνα γεμισθῇ μου ὁ οἶκος· 14.24. λέγω γὰρ ὑμῖν ὅτι οὐδεὶς τῶν ἀνδρῶν ἐκείνων τῶν κεκλημένων γεύσεταί μου τοῦ δείπνου. 14.26. Εἴ τις ἔρχεται πρός με καὶ οὐ μισεῖ τὸν πατέρα ἑαυτοῦ καὶ τὴν μητέρα καὶ τὴν γυναῖκα καὶ τὰ τέκνα καὶ τοὺς ἀδελφοὺς καὶ τὰς ἀδελφάς, ἔτι τε καὶ τὴν ψυχὴν ἑαυτοῦ, οὐ δύναται εἶναί μου μαθητής. 19.1. Καὶ εἰσελθὼν διήρχετο τὴν Ἰερειχώ. 19.2. Καὶ ἰδοὺ ἀνὴρ ὀνόματι καλούμενος Ζακχαῖος, καὶ αὐτὸς ἦν ἀρχιτελώνης καὶ αὐτὸς πλούσιος· 19.3. καὶ ἐζήτει ἰδεῖν τὸν Ἰησοῦν τίς ἐστιν, καὶ οὐκ ἠδύνατο ἀπὸ τοῦ ὄχλου ὅτι τῇ ἡλικίᾳ μικρὸς ἦν. 19.4. καὶ προδραμὼν εἰς τὸ ἔμπροσθεν ἀνέβη ἐπὶ συκομορέαν ἵνα ἴδῃ αὐτόν, ὅτι ἐκείνης ἤμελλεν διέρχεσθαι. 19.5. καὶ ὡς ἦλθεν ἐπὶ τὸν τόπον, ἀναβλέψας [ὁ] Ἰησοῦς εἶπεν πρὸς αὐτόν Ζακχαῖε, σπεύσας κατάβηθι, σήμερον γὰρ ἐν τῷ οἴκῳ σου δεῖ με μεῖναι. 19.6. καὶ σπεύσας κατέβη, καὶ ὑπεδέξατο αὐτὸν χαίρων. 19.7. καὶ ἰδόντες πάντες διεγόγγυζον λέγοντες ὅτι Παρὰ ἁμαρτωλῷ ἀνδρὶ εἰσῆλθεν καταλῦσαι. 19.8. σταθεὶς δὲ Ζακχαῖος εἶπεν πρὸς τὸν κύριον Ἰδοὺ τὰ ἡμίσιά μου τῶν ὑπαρχόντων, κύριε, [τοῖς] πτωχοῖς δίδωμι, καὶ εἴ τινός τι ἐσυκοφάντησα ἀποδίδωμι τετραπλοῦν. 19.9. εἶπεν δὲ πρὸς αὐτὸν [ὁ] Ἰησοῦς ὅτι Σήμερον σωτηρία τῷ οἴκῳ τούτῳ ἐγένετο, καθότι καὶ αὐτὸς υἱὸς Ἀβραάμ [ἐστιν]· 19.10. ἦλθεν γὰρ ὁ υἱὸς τοῦ ἀνθρώπου ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός. 22.29. κἀγὼ διατίθεμαι ὑμῖν, καθὼς διέθετό μοι ὁ πατήρ μου βασιλείαν, 23.34. ⟦ὁ δὲ Ἰησοῦς ἔλεγεν Πάτερ, ἄφες αὐτοῖς, οὐ γὰρ οἴδασιν τί ποιοῦσιν.⟧ διαμεριζόμενοι δὲ τὰ ἱμάτια αὐτοῦ ἔβαλον κλῆρον. 23.44. Καὶ ἦν ἤδη ὡσεὶ ὥρα ἕκτη καὶ σκότος ἐγένετο ἐφʼ ὅλην τὴν γῆν ἕως ὥρας ἐνάτης 23.45. τοῦ ἡλίου ἐκλείποντος, ἐσχίσθη δὲ τὸ καταπέτασμα τοῦ ναοῦ μέσον. | 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written, 4.18. "The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed, 4.19. And to proclaim the acceptable year of the Lord." 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing." 4.22. All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn't this Joseph's son?" 4.23. He said to them, "Doubtless you will tell me this parable, 'Physician, heal yourself! Whatever we have heard done at Capernaum, do also here in your hometown.'" 4.24. He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. 4.25. But truly I tell you, there were many widows in Israel in the days of Elijah, when the the sky was shut up three years and six months, when a great famine came over all the land. 4.26. Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow. 4.27. There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian." 4.28. They were all filled with wrath in the synagogue, as they heard these things. 4.29. They rose up, threw him out of the city, and led him to the brow of the hill that their city was built on, that they might throw him off the cliff. 4.30. But he, passing through the midst of them, went his way. 5.1. Now it happened, while the multitude pressed on him and heard the word of God, that he was standing by the lake of Gennesaret. 5.2. He saw two boats standing by the lake, but the fishermen had gone out of them, and were washing their nets. 5.3. He entered into one of the boats, which was Simon's, and asked him to put out a little from the land. He sat down and taught the multitudes from the boat. 5.4. When he had finished speaking, he said to Simon, "Put out into the deep, and let down your nets for a catch." 5.5. Simon answered him, "Master, we worked all night, and took nothing; but at your word I will let down the net." 5.6. When they had done this, they caught a great multitude of fish, and their net was breaking. 5.7. They beckoned to their partners in the other boat, that they should come and help them. They came, and filled both boats, so that they began to sink. 5.8. But Simon Peter, when he saw it, fell down at Jesus' knees, saying, "Depart from me, for I am a sinful man, Lord." 5.9. For he was amazed, and all who were with him, at the catch of fish which they had caught; 5.10. and so also were James and John, sons of Zebedee, who were partners with Simon. Jesus said to Simon, "Don't be afraid. From now on you will be catching people alive." 5.11. When they had brought their boats to land, they left everything, and followed him. 7.11. It happened soon afterwards, that he went to a city called Nain. Many of his disciples, along with a great multitude, went with him. 7.12. Now when he drew near to the gate of the city, behold, one who was dead was carried out, the only son of his mother, and she was a widow. Many people of the city were with her. 7.13. When the Lord saw her, he had compassion on her, and said to her, "Don't cry." 7.14. He came near and touched the coffin, and the bearers stood still. He said, "Young man, I tell you, arise!" 7.15. He who was dead sat up, and began to speak. And he gave him to his mother. 7.16. Fear took hold of all, and they glorified God, saying, "A great prophet has arisen among us!" and, "God has visited his people!" 7.17. This report went out concerning him in the whole of Judea, and in all the surrounding region. 7.36. One of the Pharisees invited him to eat with him. He entered into the Pharisee's house, and sat at the table. 7.37. Behold, a woman in the city who was a sinner, when she knew that he was reclining in the Pharisee's house, she brought an alabaster jar of ointment. 7.38. Standing behind at his feet weeping, she began to wet his feet with her tears, and she wiped them with the hair of her head, kissed his feet, and anointed them with the ointment. 7.39. Now when the Pharisee who had invited him saw it, he said to himself, "This man, if he were a prophet, would have perceived who and what kind of woman this is who touches him, that she is a sinner." 7.40. Jesus answered him, "Simon, I have something to tell you."He said, "Teacher, say on." 7.41. "A certain lender had two debtors. The one owed five hundred denarii, and the other fifty. 7.42. When they couldn't pay, he forgave them both. Which of them therefore will love him most?" 7.43. Simon answered, "He, I suppose, to whom he forgave the most."He said to him, "You have judged correctly." 7.44. Turning to the woman, he said to Simon, "Do you see this woman? I entered into your house, and you gave me no water for my feet, but she has wet my feet with her tears, and wiped them with the hair of her head. 7.45. You gave me no kiss, but she, since the time I came in, has not ceased to kiss my feet. 7.46. You didn't anoint my head with oil, but she has anointed my feet with ointment. 7.47. Therefore I tell you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little." 7.48. He said to her, "Your sins are forgiven." 7.49. Those who sat at the table with him began to say to themselves, "Who is this who even forgives sins?" 7.50. He said to the woman, "Your faith has saved you. Go in peace." 8.25. He said to them, "Where is your faith?" Being afraid they marveled, saying one to another, "Who is this, then, that he commands even the winds and the water, and they obey him?" 8.43. A woman who had a flow of blood for twelve years, who had spent all her living on physicians, and could not be healed by any, 8.44. came behind him, and touched the fringe of his cloak, and immediately the flow of her blood stopped. 8.45. Jesus said, "Who touched me?"When all denied it, Peter and those with him said, "Master, the multitudes press and jostle you, and you say, 'Who touched me?'" 8.46. But Jesus said, "Someone did touch me, for I perceived that power has gone out of me." 8.47. When the woman saw that she was not hidden, she came trembling, and falling down before him declared to him in the presence of all the people the reason why she had touched him, and how she was healed immediately. 8.48. He said to her, "Daughter, cheer up. Your faith has made you well. Go in peace." 8.49. While he still spoke, one from the ruler of the synagogue's house came, saying to him, "Your daughter is dead. Don't trouble the Teacher." 8.50. But Jesus hearing it, answered him, "Don't be afraid. Only believe, and she will be healed." 8.51. When he came to the house, he didn't allow anyone to enter in, except Peter, John, James, the father of the girl, and her mother. 8.52. All were weeping and mourning her, but he said, "Don't weep. She isn't dead, but sleeping." 8.53. They laughed him to scorn, knowing that she was dead. 8.54. But he put them all outside, and taking her by the hand, he called, saying, "Little girl, arise!" 8.55. Her spirit returned, and she rose up immediately. He commanded that something be given to her to eat. 8.56. Her parents were amazed, but he charged them to tell no one what had been done. 12.32. Don't be afraid, little flock, for it is your Father's good pleasure to give you the Kingdom. 14.15. When one of those who sat at the table with him heard these things, he said to him, "Blessed is he who will feast in the Kingdom of God!" 14.16. But he said to him, "A certain man made a great supper, and he invited many people. 14.17. He sent out his servant at supper time to tell those who were invited, 'Come, for everything is ready now.' 14.18. They all as one began to make excuses. "The first said to him, 'I have bought a field, and I must go and see it. Please have me excused.' 14.19. "Another said, 'I have bought five yoke of oxen, and I must go try them out. Please have me excused.' 14.20. "Another said, 'I have married a wife, and therefore I can't come.' 14.21. "That servant came, and told his lord these things. Then the master of the house, being angry, said to his servant, 'Go out quickly into the streets and lanes of the city, and bring in the poor, maimed, blind, and lame.' 14.22. "The servant said, 'Lord, it is done as you commanded, and there is still room.' 14.23. "The lord said to the servant, 'Go out into the highways and hedges, and compel them to come in, that my house may be filled. 14.24. For I tell you that none of those men who were invited will taste of my supper.'" 14.26. "If anyone comes to me, and doesn't hate his own father, mother, wife, children, brothers, and sisters, yes, and his own life also, he can't be my disciple. 19.1. He entered and was passing through Jericho. 19.2. There was a man named Zacchaeus. He was a chief tax collector, and he was rich. 19.3. He was trying to see who Jesus was, and couldn't because of the crowd, because he was short. 19.4. He ran on ahead, and climbed up into a sycamore tree to see him, for he was to pass that way. 19.5. When Jesus came to the place, he looked up and saw him, and said to him, "Zacchaeus, hurry and come down, for today I must stay at your house." 19.6. He hurried, came down, and received him joyfully. 19.7. When they saw it, they all murmured, saying, "He has gone in to lodge with a man who is a sinner." 19.8. Zacchaeus stood and said to the Lord, "Behold, Lord, half of my goods I give to the poor. If I have wrongfully exacted anything of anyone, I restore four times as much." 19.9. Jesus said to him, "Today, salvation has come to this house, because he also is a son of Abraham. 19.10. For the Son of Man came to seek and to save that which was lost." 22.29. I confer on you a kingdom, even as my Father conferred on me, 23.34. Jesus said, "Father, forgive them, for they don't know what they are doing."Dividing his garments among them, they cast lots. 23.44. It was now about the sixth hour, and darkness came over the whole land until the ninth hour. 23.45. The sun was darkened, and the veil of the temple was torn in two. |
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93. New Testament, John, 1.1-1.3, 1.18, 2.1-2.11, 3.16, 6.19, 8.18, 9.1-9.7, 10.30, 19.30, 20.22-20.23, 21.4-21.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 138, 142; Legaspi, Wisdom in Classical and Biblical Tradition (2018) 218, 223; Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 151, 153 1.1. ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 1.2. Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 1.3. πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. 1.18. θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο. 2.1. Καὶ τῇ ἡμέρᾳ τῇ τρίτῃ γάμος ἐγένετο ἐν Κανὰ τῆς Γαλιλαίας, καὶ ἦν ἡ μήτηρ τοῦ Ἰησοῦ ἐκεῖ· 2.2. ἐκλήθη δὲ καὶ ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὸν γάμον. 2.3. καὶ ὑστερήσαντος οἴνου λέγει ἡ μήτηρ τοῦ Ἰησοῦ πρὸς αὐτόν Οἶνον οὐκ ἔχουσιν. 2.4. καὶ λέγει αὐτῇ ὁ Ἰησοῦς Τί ἐμοὶ καὶ σοί, γύναι; οὔπω ἥκει ἡ ὥρα μου. 2.5. λέγει ἡ μήτηρ αὐτοῦ τοῖς διακόνοις Ὅτι ἂν λέγῃ ὑμῖν ποιήσατε. 2.6. ἦσαν δὲ ἐκεῖ λίθιναι ὑδρίαι ἓξ κατὰ τὸν καθαρισμὸν τῶν Ἰουδαίων κείμεναι, χωροῦσαι ἀνὰ μετρητὰς δύο ἢ τρεῖς. 2.7. λέγει αὐτοῖς ὁ Ἰησοῦς Γεμίσατε τὰς ὑδρίας ὕδατος· καὶ ἐγέμισαν αὐτὰς ἕως ἄνω. 2.8. καὶ λέγει αὐτοῖς Ἀντλήσατε νῦν καὶ φέρετε τῷ ἀρχιτρικλίνῳ· οἱ δὲ ἤνεγκαν. 2.9. ὡς δὲ ἐγεύσατο ὁ ἀρχιτρίκλινος τὸ ὕδωρ οἶνον γεγενημένον, καὶ οὐκ ᾔδει πόθεν ἐστίν, οἱ δὲ διάκονοι ᾔδεισαν οἱ ἠντληκότες τὸ ὕδωρ, φωνεῖ τὸν νυμφίον ὁ ἀρχιτρίκλινος 2.10. καὶ λέγει αὐτῷ Πᾶς ἄνθρωπος πρῶτον τὸν καλὸν οἶνον τίθησιν, καὶ ὅταν μεθυσθῶσιν τὸν ἐλάσσω· σὺ τετήρηκας τὸν καλὸν οἶνον ἕως ἄρτι. 2.11. Ταύτην ἐποίησεν ἀρχὴν τῶν σημείων ὁ Ἰησοῦς ἐν Κανὰ τῆς Γαλιλαίας καὶ ἐφανέρωσεν τὴν δόξαν αὐτοῦ, καὶ ἐπίστευσαν εἰς αὐτὸν οἱ μαθηταὶ αὐτοῦ. 3.16. Οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον ὥστε τὸν υἱὸν τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται ἀλλὰ ἔχῃ ζωὴν αἰώνιον. 6.19. ἐληλακότες οὖν ὡς σταδίους εἴκοσι πέντε ἢ τριάκοντα θεωροῦσιν τὸν Ἰησοῦν περιπατοῦντα ἐπὶ τῆς θαλάσσης καὶ ἐγγὺς τοῦ πλοίου γινόμενον, καὶ ἐφοβήθησαν. 8.18. ἐγώ εἰμι ὁ μαρτυρῶν περὶ ἐμαυτοῦ καὶ μαρτυρεῖ περὶ ἐμοῦ ὁ πέμψας με πατήρ. 9.1. Καὶ παράγων εἶδεν ἄνθρωπον τυφλὸν ἐκ γενετῆς. 9.2. καὶ ἠρώτησαν αὐτὸν οἱ μαθηταὶ αὐτοῦ λέγοντες Ῥαββεί, τίς ἥμαρτεν, οὗτος ἢ οἱ γονεῖς αὐτοῦ, ἵνα τυφλὸς γεννηθῇ; 9.3. ἀπεκρίθη Ἰησοῦς Οὔτε οὗτος ἥμαρτεν οὔτε οἱ γονεῖς αὐτοῦ, ἀλλʼ ἵνα φανερωθῇ τὰ ἔργα τοῦ θεοῦ ἐν αὐτῷ. 9.4. ἡμᾶς δεῖ ἐργάζεσθαι τὰ ἔργα τοῦ πέμψαντός με ἕως ἡμέρα ἐστίν· ἔρχεται νὺξ ὅτε οὐδεὶς δύναται ἐργάζεσθαι. 9.5. ὅταν ἐν τῷ κόσμῳ ὦ, φῶς εἰμὶ τοῦ κόσμου. 9.6. ταῦτα εἰπὼν ἔπτυσεν χαμαὶ καὶ ἐποίησεν πηλὸν ἐκ τοῦ πτύσματος, καὶ ἐπέθηκεν αὐτοῦ τὸν πηλὸν ἐπὶ τοὺς ὀφθαλμούς, 9.7. καὶ εἶπεν αὐτῷ Ὕπαγε νίψαι εἰς τὴν κολυμβήθραν τοῦ Σιλωάμ?̔ὃ ἑρμηνεύεται Ἀπεσταλμένος̓. ἀπῆλθεν οὖν καὶ ἐνίψατο, καὶ ἦλθεν βλέπων. 10.30. ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν. 19.30. ὅτε οὖν ἔλαβεν τὸ ὄξος [ὁ] Ἰησοῦς εἶπεν Τετέλεσται, καὶ κλίνας τὴν κεφαλὴν παρέδωκεν τὸ πνεῦμα. 20.22. καὶ τοῦτο εἰπὼν ἐνεφύσησεν καὶ λέγει αὐτοῖς Λάβετε πνεῦμα ἅγιον· 20.23. ἄν τινων ἀφῆτε τὰς ἁμαρτίας ἀφέωνται αὐτοῖς· ἄν τινων κρατῆτε κεκράτηνται. 21.4. πρωίας δὲ ἤδη γινομένης ἔστη Ἰησοῦς εἰς τὸν αἰγιαλόν· οὐ μέντοι ᾔδεισαν οἱ μαθηταὶ ὅτι Ἰησοῦς ἐστίν. 21.5. λέγει οὖν αὐτοῖς Ἰησοῦς Παιδία, μή τι προσφάγιον ἔχετε; 21.6. ἀπεκρίθησαν αὐτῷ Οὔ. ὁ δὲ εἶπεν αὐτοῖς Βάλετε εἰς τὰ δεξιὰ μέρη τοῦ πλοίου τὸ δίκτυον, καὶ εὑρήσετε. ἔβαλον οὖν, καὶ οὐκέτι αὐτὸ ἑλκύσαι ἴσχυον ἀπὸ τοῦ πλήθους τῶν ἰχθύων. 21.7. λέγει οὖν ὁ μαθητὴς ἐκεῖνος ὃν ἠγάπα ὁ Ἰησοῦς τῷ Πέτρῳ Ὁ κύριός ἐστιν. Σίμων οὖν Πέτρος, ἀκούσας ὅτι ὁ κύριός ἐστιν, τὸν ἐπενδύτην διεζώσατο, ἦν γὰρ γυμνός, καὶ ἔβαλεν ἑαυτὸν εἰς τὴν θάλασσαν· 21.8. οἱ δὲ ἄλλοι μαθηταὶ τῷ πλοιαρίῳ ἦλθον, οὐ γὰρ ἦσαν μακρὰν ἀπὸ τῆς γῆς ἀλλὰ ὡς ἀπὸ πηχῶν διακοσίων, σύροντες τὸ δίκτυον τῶν ἰχθύων. | 1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 2.1. The third day, there was a marriage in Cana of Galilee. Jesus' mother was there. 2.2. Jesus also was invited, with his disciples, to the marriage. 2.3. When the wine ran out, Jesus' mother said to him, "They have no wine." 2.4. Jesus said to her, "Woman, what does that have to do with you and me? My hour has not yet come." 2.5. His mother said to the servants, "Whatever he says to you, do it." 2.6. Now there were six water pots of stone set there after the Jews' manner of purifying, containing two or three metretes apiece. 2.7. Jesus said to them, "Fill the water pots with water." They filled them up to the brim. 2.8. He said to them, "Now draw some out, and take it to the ruler of the feast." So they took it. 2.9. When the ruler of the feast tasted the water now become wine, and didn't know where it came from (but the servants who had drawn the water knew), the ruler of the feast called the bridegroom, 2.10. and said to him, "Everyone serves the good wine first, and when the guests have drunk freely, then that which is worse. You have kept the good wine until now!" 2.11. This beginning of his signs Jesus did in Cana of Galilee, and revealed his glory; and his disciples believed in him. 3.16. For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life. 6.19. When therefore they had rowed about twenty-five or thirty stadia, they saw Jesus walking on the sea, and drawing near to the boat; and they were afraid. 8.18. I am one who testifies about myself, and the Father who sent me testifies about me." 9.1. As he passed by, he saw a man blind from birth. 9.2. His disciples asked him, "Rabbi, who sinned, this man or his parents, that he was born blind?" 9.3. Jesus answered, "Neither did this man sin, nor his parents; but, that the works of God might be revealed in him. 9.4. I must work the works of him who sent me, while it is day. The night is coming, when no one can work. 9.5. While I am in the world, I am the light of the world." 9.6. When he had said this, he spat on the ground, made mud with the saliva, anointed the blind man's eyes with the mud, 9.7. and said to him, "Go, wash in the pool of Siloam" (which means "Sent"). So he went away, washed, and came back seeing. 10.30. I and the Father are one." 19.30. When Jesus therefore had received the vinegar, he said, "It is finished." He bowed his head, and gave up his spirit. 20.22. When he had said this, he breathed on them, and said to them, "Receive the Holy Spirit! 20.23. Whoever's sins you forgive, they are forgiven them. Whoever's sins you retain, they have been retained." 21.4. But when day had already come, Jesus stood on the beach, yet the disciples didn't know that it was Jesus. 21.5. Jesus therefore said to them, "Children, have you anything to eat?"They answered him, "No." 21.6. He said to them, "Cast the net on the right side of the boat, and you will find some."They cast it therefore, and now they weren't able to draw it in for the multitude of fish. 21.7. That disciple therefore whom Jesus loved said to Peter, "It's the Lord!"So when Simon Peter heard that it was the Lord, he wrapped his coat around him (for he was naked), and threw himself into the sea. 21.8. But the other disciples came in the little boat (for they were not far from the land, but about two hundred cubits away), dragging the net full of fish. |
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94. New Testament, Romans, 1.7, 1.19-1.23, 2.23-2.24, 5.12-5.21, 8.29 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 151; Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 25, 26; Nasrallah, Archaeology and the Letters of Paul (2019) 198, 199; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 239 1.7. πᾶσιν τοῖς οὖσιν ἐν Ῥώμῃ ἀγαπητοῖς θεοῦ, κλητοῖς ἁγίοις· χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ. 1.19. διότι τὸ γνωστὸν τοῦ θεοῦ φανερόν ἐστιν ἐν αὐτοῖς, ὁ θεὸς γὰρ αὐτοῖς ἐφανέρωσεν. 1.20. τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους, 1.21. διότι γνόντες τὸν θεὸν οὐχ ὡς θεὸν ἐδόξασαν ἢ ηὐχαρίστησαν, ἀλλὰ ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία· 1.22. φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν, 1.23. καὶἤλλαξαν τὴν δόξαντοῦ ἀφθάρτου θεοῦἐν ὁμοιώματιεἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν. 2.23. ὃς ἐν νόμῳ καυχᾶσαι, διὰ τῆς παραβάσεως τοῦ νόμου τὸν θεὸν ἀτιμάζεις; 2.24. τὸγὰρὅνομα τοῦ θεοῦ διʼ ὑμᾶς βλασφημεῖται ἐν τοῖς ἔθνεσιν,καθὼς γέγραπται. 5.12. Διὰ τοῦτο ὥσπερ διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν ἐφʼ ᾧ πάντες ἥμαρτον-. 5.13. ἄχρι γὰρ νόμου ἁμαρτία ἦν ἐν κόσμῳ, ἁμαρτία δὲ οὐκ ἐλλογᾶται μὴ ὄντος νόμου, 5.14. ἀλλὰ ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωυσέως καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδάμ, ὅς ἐστιν τύπος τοῦ μέλλοντος. 5.15. Ἀλλʼ οὐχ ὡς τὸ παράπτωμα, οὕτως [καὶ] τὸ χάρισμα· εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι οἱ πολλοὶ ἀπέθανον, πολλῷ μᾶλλον ἡ χάρις τοῦ θεοῦ καὶ ἡ δωρεὰ ἐν χάριτι τῇ τοῦ ἑνὸς ἀνθρώπου Ἰησοῦ Χριστοῦ εἰς τοὺς πολλοὺς ἐπερίσσευσεν. καὶ οὐχ ὡς διʼ ἑνὸς ἁμαρτήσαντος τὸ δώρημα· 5.16. τὸ μὲν γὰρ κρίμα ἐξ ἑνὸς εἰς κατάκριμα, τὸ δὲ χάρισμα ἐκ πολλῶν παραπτωμάτων εἰς δικαίωμα. 5.17. εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι ὁ θάνατος ἐβασίλευσεν διὰ τοῦ ἑνός, πολλῷ μᾶλλον οἱ τὴν περισσείαν τῆς χάριτος καὶ [τῆς δωρεᾶς] τῆς δικαιοσύνης λαμβάνοντες ἐν ζωῇ βασιλεύσουσιν διὰ τοῦ ἑνὸς Ἰησοῦ Χριστοῦ. 5.18. Ἄρα οὖν ὡς διʼ ἑνὸς παραπτώματος εἰς πάντας ἀνθρώπους εἰς κατάκριμα, οὕτως καὶ διʼ ἑνὸς δικαιώματος εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς· 5.19. ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί, οὕτως καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς δίκαιοι κατασταθήσονται οἱ πολλοί. 5.20. νόμος δὲ παρεισῆλθεν ἵνα πλεονάσῃ τὸ παράπτωμα· οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις, 5.21. ἵνα ὥσπερ ἐβασίλευσεν ἡ ἁμαρτία ἐν τῷ θανάτῳ, οὕτως καὶ ἡ χάρις βασιλεύσῃ διὰ δικαιοσύνης εἰς ζωὴν αἰώνιον διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. 8.29. ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς· | 1.7. to all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ. 1.19. because that which is known of God is revealed in them, for God revealed it to them. 1.20. For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. 1.21. Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. 1.22. Professing themselves to be wise, they became fools, 1.23. and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. 2.23. You who glory in the law, through your disobedience of the law do you dishonor God? 2.24. For "the name of God is blasphemed among the Gentiles because of you," just as it is written. 5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. 5.13. For until the law, sin was in the world; but sin is not charged when there is no law. 5.14. Nevertheless death reigned from Adam until Moses, even over those whose sins weren't like Adam's disobedience, who is a foreshadowing of him who was to come. 5.15. But the free gift isn't like the trespass. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound to the many. 5.16. The gift is not as through one who sinned: for the judgment came by one to condemnation, but the free gift came of many trespasses to justification. 5.17. For if by the trespass of the one, death reigned through the one; so much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ. 5.18. So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life. 5.19. For as through the one man's disobedience many were made sinners, even so through the obedience of the one will many be made righteous. 5.20. The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly; 5.21. that as sin reigned in death, even so might grace reign through righteousness to eternal life through Jesus Christ our Lord. 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. |
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95. New Testament, Philippians, 1.21, 1.23, 3.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •wisdom of solomon Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 4; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 239 1.21. Ἐμοὶ γὰρ τὸ ζῇν Χριστὸς καὶ τὸ ἀποθανεῖν κέρδος. 1.23. συνέχομαι δὲ ἐκ τῶν δύο, τὴν ἐπιθυμίαν ἔχων εἰς τὸ ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι, πολλῷ γὰρ μᾶλλον κρεῖσσον, 3.21. ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ κατὰ τὴν ἐνέργειαν τοῦ δύνασθαι αὐτὸν καὶ ὑποτάξαι αὑτῷ τὰ πάντα. | 1.21. For to me to live is Christ, and to die is gain. 1.23. But I am in a dilemma between the two, having the desire to depart and be with Christ, which is far better. 3.21. who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself. 3. , Finally, my brothers, rejoice in the Lord. To write the same things to you, to me indeed is not tiresome, but for you it is safe. , Beware of the dogs, beware of the evil workers, beware of the false circumcision. , For we are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh; , though I myself might have confidence even in the flesh. If any other man thinks that he has confidence in the flesh, I yet more: , circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee; , concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless. , However, what things were gain to me, these have I counted loss for Christ. , 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 , and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith; , that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death; , if by any means I may attain to the resurrection from the dead. , Not that I have already obtained, or am already made perfect; but I press on, if it is so that I may take hold of that for which also I was taken hold of by Christ Jesus. , Brothers, I don't regard myself as yet having taken hold, but one thing I do. Forgetting the things which are behind, and stretching forward to the things which are before, , I press on toward the goal for the prize of the high calling of God in Christ Jesus. , Let us therefore, as many as are perfect, think this way. If in anything you think otherwise, God will also reveal that to you. , Nevertheless, to the extent that we have already attained, let us walk by the same rule. Let us be of the same mind. , Brothers, be imitators together of me, and note those who walk this way, even as you have us for an example. , For many walk, of whom I told you often, and now tell you even weeping, as the enemies of the cross of Christ, , whose end is destruction, whose god is the belly, and whose glory is in their shame, who think about earthly things. , For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ; , who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself. |
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96. New Testament, Apocalypse, 12.1-12.6, 20.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •wisdom of solomon Found in books: Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 181; Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 246 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· 12.2. καὶκράζει ὠδίνουσα καὶ βασανιζομένη τεκεῖν. 12.3. καὶ ὤφθη ἄλλο σημεῖον ἐν τῷ οὐρανῷ, καὶ ἰδοὺ δράκων μέγας πυρρός, ἔχων κεφαλὰς ἑπτὰ καὶκέρατα δέκακαὶ ἐπὶ τὰς κεφαλὰς αὐτοῦ ἑπτὰ διαδήματα, 12.4. καὶ ἡ οὐρὰ αὐτοῦ σύρει τὸ τρίτοντῶν ἀστέρων τοῦ οὐρανοῦ, καὶ ἔβαλεναὐτοὺςεἰς τὴν γῆν.καὶ ὁ δράκων ἔστηκεν ἐνώπιον τῆς γυναικὸς τῆς μελλούσης τεκεῖν, ἵνα ὅταν τέκῃ τὸ τέκνον αὐτῆς καταφάγῃ· 12.5. καὶἔτεκενυἱόν,ἄρσεν,ὃς μέλλειποιμαίνεινπάντατὰ ἔθνη ἐν ῥάβδῳ σιδηρᾷ·καὶ ἡρπάσθη τὸ τέκνον αὐτῆς πρὸς τὸν θεὸν καὶ πρὸς τὸν θρόνον αὐτοῦ. 12.6. καὶ ἡ γυνὴ ἔφυγεν εἰς τὴν ἔρημον, ὅπου ἔχει ἐκεῖ τόπον ἡτοιμασμένον ἀπὸ τοῦ θεοῦ, ἵνα ἐκεῖ τρέφωσιν αὐτὴν ἡμέρας χιλίας διακοσίας ἑξήκοντα. 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. | 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. 12.2. She was with child. She cried out, laboring and in pain, giving birth. 12.3. Another sign was seen in heaven. Behold, a great red dragon, having seven heads and ten horns, and on his heads seven crowns. 12.4. His tail drew one third of the stars of the sky, and threw them to the earth. The dragon stood before the woman who was about to give birth, so that when she gave birth he might devour her child. 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. 12.6. The woman fled into the wilderness, where she has a place prepared by God, that there they may nourish her one thousand two hundred sixty days. 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. |
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97. Philo of Byblos, Fragments, 1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •wisdom of solomon Found in books: Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 32 |
98. New Testament, Galatians, 4.1-4.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •wisdom of solomon Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 91; Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 21, 34, 35 4.1. Λέγω δέ, ἐφʼ ὅσον χρόνον ὁ κληρονόμος νήπιός ἐστιν, οὐδὲν διαφέρει δούλου κύριος πάντων ὤν, 4.2. ἀλλὰ ὑπὸ ἐπιτρόπους ἐστὶ καὶ οἰκονόμους ἄχρι τῆς προθεσμίας τοῦ πατρός. 4.3. οὕτως καὶ ἡμεῖς, ὅτε ἦμεν νήπιοι, ὑπὸ τὰ στοιχεῖα τοῦ κόσμου ἤμεθα δεδουλωμένοι· 4.4. ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικός, γενόμενον ὑπὸ νόμον, 4.5. ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ, ἵνα τὴν υἱοθεσίαν ἀπολάβωμεν. 4.6. Ὅτι δέ ἐστε υἱοί, ἐξαπέστειλεν ὁ θεὸς τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίας ἡμῶν, κρᾶζον Ἀββά ὁ πατήρ. 4.7. ὥστε οὐκέτι εἶ δοῦλος ἀλλὰ υἱός· εἰ δὲ υἱός, καὶ κληρονόμος διὰ θεοῦ. 4.8. Ἀλλὰ τότε μὲν οὐκ εἰδότες θεὸν ἐδουλεύσατε τοῖς φύσει μὴ οὖσι θεοῖς· 4.9. νῦν δὲ γνόντες θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ θεοῦ, πῶς ἐπιστρέφετε πάλιν ἐπὶ τὰ ἀσθενῆ καὶ πτωχὰ στοιχεῖα, οἷς πάλιν ἄνωθεν δουλεῦσαι θέλετε; 4.10. ἡμέρας παρατηρεῖσθε καὶ μῆνας καὶ καιροὺς καὶ ἐνιαυτούς. 4.11. φοβοῦμαι ὑμᾶς μή πως εἰκῇ κεκοπίακα εἰς ὑμᾶς. | 4.1. But I say that so long as the heir is a child, he is nodifferent from a bondservant, though he is lord of all; 4.2. but isunder guardians and stewards until the day appointed by the father. 4.3. So we also, when we were children, were held in bondage under theelements of the world. 4.4. But when the fullness of the time came,God sent out his Son, born to a woman, born under the law, 4.5. thathe might redeem those who were under the law, that we might receive theadoption of sons. 4.6. And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father!" 4.7. Soyou are no longer a bondservant, but a son; and if a son, then an heirof God through Christ. 4.8. However at that time, not knowing God, youwere in bondage to those who by nature are not gods. 4.9. But now thatyou have come to know God, or rather to be known by God, why do youturn back again to the weak and miserable elements, to which you desireto be in bondage all over again? 4.10. You observe days, months,seasons, and years. 4.11. I am afraid for you, that I might havewasted my labor for you. 4. But I say that so long as the heir is a child, he is nodifferent from a bondservant, though he is lord of all; ,but isunder guardians and stewards until the day appointed by the father. ,So we also, when we were children, were held in bondage under theelements of the world. ,But when the fullness of the time came,God sent out his Son, born to a woman, born under the law, ,thathe might redeem those who were under the law, that we might receive theadoption of sons. ,And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father!" ,Soyou are no longer a bondservant, but a son; and if a son, then an heirof God through Christ. ,However at that time, not knowing God, youwere in bondage to those who by nature are not gods. ,But now thatyou have come to know God, or rather to be known by God, why do youturn back again to the weak and miserable elements, to which you desireto be in bondage all over again? ,You observe days, months,seasons, and years. ,I am afraid for you, that I might havewasted my labor for you. ,I beg you, brothers, become as I am,for I also have become as you are. You did me no wrong, ,but youknow that because of weakness of the flesh I preached the gospel to youthe first time. ,That which was a temptation to you in my flesh,you didn't despise nor reject; but you received me as an angel of God,even as Christ Jesus. ,What was the blessing you enjoyed? For I testify to you that,if possible, you would have plucked out your eyes and given them to me. ,So then, have I become your enemy by telling you the truth? ,They zealously seek you in no good way. No, they desire toalienate you, that you may seek them. ,But it is always good tobe zealous in a good cause, and not only when I am present with you. ,My little children, of whom I am again in travail untilChrist is formed in you-- ,but I could wish to be present withyou now, and to change my tone, for I am perplexed about you. ,Tell me, you that desire to be under the law, don't you listen to thelaw? ,For it is written that Abraham had two sons, one by thehandmaid, and one by the free woman. ,However, the son by thehandmaid was born according to the flesh, but the son by the free womanwas born through promise. ,These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. ,For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. ,But the Jerusalem that is above isfree, which is the mother of us all. ,For it is written,"Rejoice, you barren who don't bear. Break forth and shout, you that don't travail. For more are the children of the desolate than of her who has a husband." ,Now we, brothers, as Isaac was, are children of promise. ,But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. ,However what does the Scripture say? "Throw out the handmaid and herson, for the son of the handmaid will not inherit with the son of thefree woman." ,So then, brothers, we are not children of ahandmaid, but of the free woman. |
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99. New Testament, Colossians, 3.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •wisdom of solomon Found in books: Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 246 3.1. Εἰ οὖν συνηγέρθητε τῷ χριστῷ, τὰ ἄνω ζητεῖτε, οὗ ὁ χριστός ἐστινἐν δεξιᾷ τοῦ θεοῦ καθήμενος· | 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. |
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100. New Testament, Jude, 15, 14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 151 |
101. New Testament, Acts, 12, 14, 16, 5, 17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 105 | 17. , Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. , Paul, as was his custom, went in to them, and for three Sabbath days reasoned with them from the Scriptures, , explaining and demonstrating that the Christ had to suffer, and to rise again from the dead, and saying, "This Jesus, whom I proclaim to you, is the Christ.", Some of them were persuaded, and joined Paul and Silas, of the devout Greeks a great multitude, and not a few of the chief women. , But the disobedient Jews gathered some wicked men from the marketplace, and gathering a crowd, set the city in an uproar. Assaulting the house of Jason, they sought to bring them out to the people. , When they didn't find them, they dragged Jason and certain brothers before the rulers of the city, crying, "These who have turned the world upside down have come here also, , whom Jason has received. These all act contrary to the decrees of Caesar, saying that there is another king, Jesus!", The multitude and the rulers of the city were troubled when they heard these things. , When they had taken security from Jason and the rest, they let them go. , The brothers immediately sent Paul and Silas away by night to Beroea. When they arrived, they went into the Jewish synagogue. , Now these were more noble than those in Thessalonica, in that they received the word with all readiness of the mind, examining the Scriptures daily, whether these things were so. , Many of them therefore believed; also of the Greek women of honorable estate, and not a few men. , But when the Jews of Thessalonica had knowledge that the word of God was proclaimed by Paul at Beroea also, they came there likewise, agitating the multitudes. , Then the brothers immediately sent out Paul to go as far as to the sea, and Silas and Timothy still stayed there. , But those who escorted Paul brought him as far as Athens. Receiving a commandment to Silas and Timothy that they should come to him with all speed, they departed. , Now while Paul waited for them at Athens, his spirit was provoked within him as he saw the city full of idols. , So he reasoned in the synagogue with Jews and the devout persons, and in the marketplace every day with those who met him. , Some of the Epicurean and Stoic philosophers also encountered him. Some said, "What does this babbler want to say?"Others said, "He seems to be advocating foreign demons," because he preached Jesus and the resurrection. , They took hold of him, and brought him to the Areopagus, saying, "May we know what this new teaching is, which is spoken by you? , For you bring certain strange things to our ears. We want to know therefore what these things mean.", Now all the Athenians and the strangers living there spent their time in nothing else, but either to tell or to hear some new thing. , Paul stood in the midst of the Areopagus, and said, "You men of Athens, I perceive that you are very religious in all things. , For as I passed along, and observed the objects of your worship, I found also an altar with this inscription: 'TO AN UNKNOWN GOD.' What therefore you worship in ignorance, this I announce to you. , The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands, , neither is he served by men's hands, as though he needed anything, seeing he himself gives to all life and breath, and all things. , He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons, and the bounds of their habitation, , that they should seek the Lord, if perhaps they might reach out for him and find him, though he is not far from each one of us. , 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.' , Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and device of man. , The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent, , because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead.", Now when they heard of the resurrection of the dead, some mocked; but others said, "We want to hear you yet again concerning this.", Thus Paul went out from among them. , But certain men joined with him, and believed, among whom also was Dionysius the Areopagite, and a woman named Damaris, and others with them. |
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102. Seneca The Younger, Letters, 9.16, 41.4-41.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •wisdom of solomon •wisdom of solomon, and platonism •wisdom of solomon, and stoicism •wisdom of solomon, date Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 215 | 9.16. People may say: "But what sort of existence will the wise man have, if he be left friendless when thrown into prison, or when stranded in some foreign nation, or when delayed on a long voyage, or when cast upon a lonely shore?" His life will be like that of Jupiter, who, amid the dissolution of the world, when the gods are confounded together and Nature rests for a space from her work, can retire into himself and give himself over to his own thoughts.[10] In some such way as this the sage will act; he will retreat into himself, and live with himself. 41.4. If you see a man who is unterrified in the midst of dangers, untouched by desires, happy in adversity, peaceful amid the storm, who looks down upon men from a higher plane, and views the gods on a footing of equality, will not a feeling of reverence for him steal over you? Will you not say: "This quality is too great and too lofty to be regarded as resembling this petty body in which it dwells? A divine power has descended upon that man." 41.5. When a soul rises superior to other souls, when it is under control, when it passes through every experience as if it were of small account, when it smiles at our fears and at our prayers, it is stirred by a force from heaven. A thing like this cannot stand upright unless it be propped by the divine. Therefore, a greater part of it abides in that place from whence it came down to earth. Just as the rays of the sun do indeed touch the earth, but still abide at the source from which they are sent; even so the great and hallowed soul, which has come down in order that we may have a nearer knowledge of divinity, does indeed associate with us, but still cleaves to its origin; on that source it depends, thither it turns its gaze and strives to go, and it concerns itself with our doings only as a being superior to ourselves. |
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103. New Testament, 1 Thessalonians, 4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •wisdom of solomon Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 19 | 4. , Finally then, brothers, we beg and exhort you in the Lord Jesus, that as you received from us how you ought to walk and to please God, that you abound more and more. , For you know what charge we gave you through the Lord Jesus. , For this is the will of God: your sanctification, that you abstain from sexual immorality, , that each one of you know how to possess himself of his own vessel in sanctification and honor, , not in the passion of lust, even as the Gentiles who don't know God; , that no one should take advantage of and wrong a brother or sister in this matter; because the Lord is an avenger in all these things, as also we forewarned you and testified. , For God called us not for uncleanness, but in sanctification. , Therefore he who rejects doesn't reject man, but God, who has also given his Holy Spirit to you. , But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another, , for indeed you do it toward all the brothers who are in all Macedonia. But we exhort you, brothers, that you abound more and more; , and that you make it your ambition to lead a quiet life, and to do your own business, and to work with your own hands, even as we charged you; , that you may walk properly toward those who are outside, and may have need of nothing. , 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. , For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him. , 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. , 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, , 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. , Therefore comfort one another with these words. |
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104. Aristobulus Milesius, Fragments, 2.10.1, 2.10.3, 2.10.8, 2.10.13, 3.12.1, 4.12.3, 4.12.8, 5.12.11, 5.12.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •wisdom of solomon Found in books: Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 32; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 173 |
105. Epictetus, Discourses, 1.6.3, 1.6.7, 1.19.11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •wisdom of solomon Found in books: Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 31, 32 |
106. New Testament, 2 Corinthians, 4, 4.16-5.10, 4.17, 5, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 26 |
107. Plutarch, On Exilio, 601a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •wisdom of solomon Found in books: Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 33 |
108. Heraclitus of Ephesus (Attributed Author), Letters, 4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •wisdom of solomon Found in books: Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 33 |
109. Josephus Flavius, Jewish Antiquities, 1.154-1.156, 2.293-2.299, 9.169, 20.34-20.42, 20.44 (1st cent. CE - 1st cent. CE) Tagged with subjects: •wisdom of solomon Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 130; Goodman, Judaism in the Roman World: Collected Essays (2006) 95; Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 31, 32; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 206 1.154. ̔́Αβραμος δὲ Λῶτον τὸν ̓Αράνου τοῦ ἀδελφοῦ υἱὸν τῆς δὲ γυναικὸς αὐτοῦ Σάρρας ἀδελφὸν εἰσεποιήσατο γνησίου παιδὸς ἀπορῶν καὶ καταλείπει τὴν Χαλδαίαν ἑβδομήκοντα καὶ πέντε γεγονὼς ἔτη τοῦ θεοῦ κελεύσαντος εἰς τὴν Χαναναίαν μετελθεῖν, ἐν ᾗ κατῴκησε καὶ τοῖς ἀπογόνοις κατέλιπε δεινὸς ὢν συνεῖναί τε περὶ πάντων καὶ πιθανὸς τοῖς ἀκροωμένοις περί τε ὧν εἰκάσειεν οὐ διαμαρτάνων. 1.155. διὰ τοῦτο καὶ φρονεῖν μεῖζον ἐπ' ἀρετῇ τῶν ἄλλων ἠργμένος καὶ τὴν περὶ τοῦ θεοῦ δόξαν, ἣν ἅπασι συνέβαινεν εἶναι, καινίσαι καὶ μεταβαλεῖν ἔγνω. πρῶτος οὖν τολμᾷ θεὸν ἀποφήνασθαι δημιουργὸν τῶν ὅλων ἕνα, τῶν δὲ λοιπῶν εἰ καί τι πρὸς εὐδαιμονίαν συντελεῖ κατὰ προσταγὴν τὴν τούτου παρέχειν ἕκαστον καὶ οὐ κατ' οἰκείαν ἰσχύν. 1.156. εἰκάζεται δὲ ταῦτα τοῖς γῆς καὶ θαλάσσης παθήμασι τοῖς τε περὶ τὸν ἥλιον καὶ τὴν σελήνην καὶ πᾶσι τοῖς κατ' οὐρανὸν συμβαίνουσι: δυνάμεως γὰρ αὐτοῖς παρούσης καὶ προνοῆσαι τῆς κατ' αὐτοὺς εὐταξίας, ταύτης δ' ὑστεροῦντας φανεροὺς γίνεσθαι μηδ' ὅσα πρὸς τὸ χρησιμώτερον ἡμῖν συνεργοῦσι κατὰ τὴν αὐτῶν ἐξουσίαν, ἀλλὰ κατὰ τὴν τοῦ κελεύοντος ἰσχὺν ὑπουργεῖν, ᾧ καλῶς ἔχει μόνῳ τὴν τιμὴν καὶ τὴν εὐχαριστίαν ἀπονέμειν. 2.294. ὁ γὰρ ποταμὸς αὐτοῖς αἱματώδης θεοῦ κελεύσαντος ἐρρύη πίνεσθαι μὴ δυνάμενος, καὶ πηγὴν ἑτέραν ὑδάτων οὐκ ἔχουσιν οὐ τὴν χρόαν μόνον ἦν τοιοῦτος, ἀλλὰ καὶ τοῖς πειρωμένοις ἀλγήματα καὶ πικρὰν ὀδύνην προσέφερεν. 2.295. ἦν δὲ τοιοῦτος μὲν Αἰγυπτίοις, ̔Εβραίοις δὲ γλυκὺς καὶ πότιμος καὶ μηδὲν τοῦ κατὰ φύσιν παρηλλαγμένος. πρὸς οὖν τὸ παράδοξον ἀμηχανήσας ὁ βασιλεὺς καὶ δείσας περὶ τῶν Αἰγυπτίων συνεχώρει τοῖς ̔Εβραίοις ἀπιέναι: καὶ τοῦ κακοῦ λωφήσαντος πάλιν τὴν γνώμην μετέβαλεν οὐκ ἐπιτρέπων τὴν ἄφοδον αὐτοῖς. 2.296. ̔Ο θεὸς δὲ ἀγνωμονοῦντος καὶ μετὰ τὴν ἀπαλλαγὴν τῆς συμφορᾶς οὐκέτι σωφρονεῖν θέλοντος ἄλλην τοῖς Αἰγυπτίοις ἐπιφέρει πληγήν: βατράχων πλῆθος ἄπειρον τὴν γῆν αὐτῶν ἐπεβόσκετο, μεστὸς δὲ τούτων καὶ ὁ ποταμὸς ἦν, ὡς διαμωμένους τὸ ποτὸν τῷ τῶν ζῴων ἰχῶρι κεκακωμένον λαμβάνειν ἐναποθνησκόντων καὶ συνδιαφθειρομένων τῷ ὕδατι, 2.297. ἥ τε χώρα μεστὴ κακῆς ἦν ἰλύος γεννωμένων τε καὶ ἀποθνησκόντων, τάς τε κατ' οἶκον αὐτῶν διαίτας ἠφάνιζον ἐν βρωτοῖς εὑρισκόμενοι καὶ ποτοῖς καὶ ταῖς εὐναῖς αὐτῶν ἐπιπολάζοντες, ὀσμή τε χαλεπὴ ἦν καὶ δυσώδης ἀποθνησκόντων τῶν βατράχων καὶ ζώντων καὶ διεφθαρμένων. 2.298. ὑπὸ δὲ τούτων τῶν κακῶν ἐλαυνομένων τῶν Αἰγυπτίων τὸν Μωυσῆν ἐκέλευσεν ὁ βασιλεὺς οἴχεσθαι τοὺς ̔Εβραίους λαβόντα, καὶ παραχρῆμα τοῦτ' εἰπόντος ἠφάνιστο τῶν βατράχων τὸ πλῆθος καὶ ἥ τε γῆ καὶ ὁ ποταμὸς εἰς τὴν ἰδίαν φύσιν κατέστησαν. 2.299. Φαραώθης δὲ ἅμα τοῦ τε πάθους ἀπήλλακτο ἡ γῆ καὶ τῆς αἰτίας ἐπελέληστο καὶ τοὺς ̔Εβραίους κατεῖχε, καὶ ὥσπερ πλειόνων παθημάτων φύσεις βουλόμενος μαθεῖν οὐκέτ' ἠφίει τοῖς περὶ τὸν Μωυσῆν ἐξιέναι φόβῳ μᾶλλον ἢ φρονήσει ταύτην αὐτοῖς ἐπιτρέπων. 9.169. ὅτι τοῦ θεοῦ προφητεύειν αὐτὸν ἀποδείξαντος στὰς ἐν μέσῳ τῷ πλήθει συνεβούλευεν αὐτῷ τε καὶ τῷ βασιλεῖ τὰ δίκαια πράττειν καὶ τιμωρίαν ὅτι μεγάλην ὑφέξουσι μὴ πειθόμενοι προύλεγε. τελευτῶν μέντοι Ζαχαρίας μάρτυρα καὶ δικαστὴν ὧν ἔπασχε τὸν θεὸν ἐποιεῖτο ἀντὶ χρηστῆς συμβουλίας καὶ ὧν ὁ πατὴρ αὐτοῦ παρέσχεν ̓Ιωάσῳ πικρῶς καὶ βιαίως ἀπολλύμενος. 20.34. Καθ' ὃν δὲ χρόνον ὁ ̓Ιζάτης ἐν τῷ Σπασίνου χάρακι διέτριβεν ̓Ιουδαῖός τις ἔμπορος ̓Ανανίας ὄνομα πρὸς τὰς γυναῖκας εἰσιὼν τοῦ βασιλέως ἐδίδασκεν αὐτὰς τὸν θεὸν σέβειν, ὡς ̓Ιουδαίοις πάτριον ἦν, 20.35. καὶ δὴ δι' αὐτῶν εἰς γνῶσιν ἀφικόμενος τῷ ̓Ιζάτῃ κἀκεῖνον ὁμοίως συνανέπεισεν μετακληθέντι τε ὑπὸ τοῦ πατρὸς εἰς τὴν ̓Αδιαβηνὴν συνεξῆλθεν κατὰ πολλὴν ὑπακούσας δέησιν: συνεβεβήκει δὲ καὶ τὴν ̔Ελένην ὁμοίως ὑφ' ἑτέρου τινὸς ̓Ιουδαίου διδαχθεῖσαν εἰς τοὺς ἐκείνων μετακεκομίσθαι νόμους. 20.36. ὁ δ' ̓Ιζάτης ὡς παρέλαβεν τὴν βασιλείαν, ἀφικόμενος εἰς τὴν ̓Αδιαβηνὴν καὶ θεασάμενος τούς τε ἀδελφοὺς καὶ τοὺς ἄλλους συγγενεῖς δεδεμένους ἐδυσχέρανεν τῷ γεγονότι. 20.37. καὶ τὸ μὲν ἀνελεῖν ἢ φυλάττειν δεδεμένους ἀσεβὲς ἡγούμενος, τὸ δὲ μνησικακοῦντας ἔχειν σὺν αὐτῷ μὴ δεδεμένους σφαλερὸν εἶναι νομίζων, τοὺς μὲν ὁμηρεύσοντας μετὰ τέκνων εἰς τὴν ̔Ρώμην ἐξέπεμψε Κλαυδίῳ Καίσαρι, τοὺς δὲ πρὸς ̓Αρταβάνην τὸν Πάρθον ἐφ' ὁμοίαις προφάσεσιν ἀπέστειλεν. 20.38. Πυθόμενος δὲ πάνυ τοῖς ̓Ιουδαίων ἔθεσιν χαίρειν τὴν μητέρα τὴν ἑαυτοῦ ἔσπευσε καὶ αὐτὸς εἰς ἐκεῖνα μεταθέσθαι, νομίζων τε μὴ ἂν εἶναι βεβαίως ̓Ιουδαῖος, εἰ μὴ περιτέμνοιτο, πράττειν ἦν ἕτοιμος. 20.39. μαθοῦσα δ' ἡ μήτηρ κωλύειν ἐπειρᾶτο ἐπιφέρειν αὐτῷ κίνδυνον λέγουσα: βασιλέα γὰρ εἶναι, καὶ καταστήσειν εἰς πολλὴν δυσμένειαν τοὺς ὑπηκόους μαθόντας, ὅτι ξένων ἐπιθυμήσειεν καὶ ἀλλοτρίων αὐτοῖς ἐθῶν, οὐκ ἀνέξεσθαί τε βασιλεύοντος αὐτῶν ̓Ιουδαίου. 20.41. δεδοικέναι γὰρ ἔλεγεν, μὴ τοῦ πράγματος ἐκδήλου πᾶσιν γενομένου κινδυνεύσειε τιμωρίαν ὑποσχεῖν ὡς αὐτὸς αἴτιος τούτων καὶ διδάσκαλος τῷ βασιλεῖ ἀπρεπῶν ἔργων γενόμενος, δυνάμενον δ' αὐτὸν ἔφη καὶ χωρὶς τῆς περιτομῆς τὸ θεῖον σέβειν, εἴγε πάντως κέκρικε ζηλοῦν τὰ πάτρια τῶν ̓Ιουδαίων: τοῦτ' εἶναι κυριώτερον τοῦ περιτέμνεσθαι: 20.42. συγγνώμην δ' ἕξειν αὐτῷ καὶ τὸν θεὸν φήσαντος μὴ πράξαντι τὸ ἔργον δι' ἀνάγκην καὶ τὸν ἐκ τῶν ὑπηκόων φόβον, ἐπείσθη μὲν τότε τοῖς λόγοις ὁ βασιλεύς. 20.44. ἐπεὶ γὰρ εἰσῆλθεν ἀσπασόμενος αὐτὸν καὶ κατέλαβε τὸν Μωυσέος νόμον ἀναγινώσκοντα, “λανθάνεις, εἶπεν, ὦ βασιλεῦ, τὰ μέγιστα τοὺς νόμους καὶ δι' αὐτῶν τὸν θεὸν ἀδικῶν: οὐ γὰρ ἀναγινώσκειν σε δεῖ μόνον αὐτούς, ἀλλὰ καὶ πρότερον τὰ προστασσόμενα ποιεῖν ὑπ' αὐτῶν. | 1.154. 1. Now Abram, having no son of his own, adopted Lot, his brother Haran’s son, and his wife Sarai’s brother; and he left the land of Chaldea when he was seventy-five years old, and at the command of God went into Canaan, and therein he dwelt himself, and left it to his posterity. He was a person of great sagacity, both for understanding all things and persuading his hearers, and not mistaken in his opinions; 1.155. for which reason he began to have higher notions of virtue than others had, and he determined to renew and to change the opinion all men happened then to have concerning God; for he was the first that ventured to publish this notion, That there was but one God, the Creator of the universe; and that, as to other [gods], if they contributed any thing to the happiness of men, that each of them afforded it only according to his appointment, and not by their own power. 1.156. This his opinion was derived from the irregular phenomena that were visible both at land and sea, as well as those that happen to the sun, and moon, and all the heavenly bodies, thus:—“If [said he] these bodies had power of their own, they would certainly take care of their own regular motions; but since they do not preserve such regularity, they make it plain, that in so far as they co-operate to our advantage, they do it not of their own abilities, but as they are subservient to Him that commands them, to whom alone we ought justly to offer our honor and thanksgiving.” 2.294. For the Egyptian river ran with bloody water at the command of God, insomuch that it could not be drunk, and they had no other spring of water neither; for the water was not only of the color of blood, but it brought upon those that ventured to drink of it, great pains and bitter torment. 2.295. Such was the river to the Egyptians; but it was sweet and fit for drinking to the Hebrews, and no way different from what it naturally used to be. As the king therefore knew not what to do in these surprising circumstances, and was in fear for the Egyptians, he gave the Hebrews leave to go away; but when the plague ceased, he changed his mind again, end would not suffer them to go. 2.296. 2. But when God saw that he was ungrateful, and upon the ceasing of this calamity would not grow wiser, he sent another plague upon the Egyptians:—An innumerable multitude of frogs consumed the fruit of the ground; the river was also full of them, insomuch that those who drew water had it spoiled by the blood of these animals, as they died in, and were destroyed by, the water; 2.297. and the country was full of filthy slime, as they were born, and as they died: they also spoiled their vessels in their houses which they used, and were found among what they eat and what they drank, and came in great numbers upon their beds. There was also an ungrateful smell, and a stink arose from them, as they were born, and as they died therein. 2.298. Now, when the Egyptians were under the oppression of these miseries, the king ordered Moses to take the Hebrews with him, and be gone. Upon which the whole multitude of the frogs vanished away; and both the land and the river returned to their former natures. 2.299. But as soon as Pharaoh saw the land freed from this plague, he forgot the cause of it, and retained the Hebrews; and, as though he had a mind to try the nature of more such judgments, he would not yet suffer Moses and his people to depart, having granted that liberty rather out of fear than out of any good consideration. 9.169. for when God had appointed him to prophesy, he stood in the midst of the multitude, and gave this counsel to them and to the king: That they should act righteously; and foretold to them, that if they would not hearken to his admonitions, they should suffer a heavy punishment. But as Zechariah was ready to die, he appealed to God as a witness of what he suffered for the good counsel he had given them, and how he perished after a most severe and violent manner for the good deeds his father had done to Jehoash. 20.34. 3. Now, during the time Izates abode at Charax-Spasini, a certain Jewish merchant, whose name was Aias, got among the women that belonged to the king, and taught them to worship God according to the Jewish religion. 20.35. He, moreover, by their means, became known to Izates, and persuaded him, in like manner, to embrace that religion; he also, at the earnest entreaty of Izates, accompanied him when he was sent for by his father to come to Adiabene; it also happened that Helena, about the same time, was instructed by a certain other Jew and went over to them. 20.36. But when Izates had taken the kingdom, and was come to Adiabene, and there saw his brethren and other kinsmen in bonds, he was displeased at it; 20.37. and as he thought it an instance of impiety either to slay or imprison them, but still thought it a hazardous thing for to let them have their liberty, with the remembrance of the injuries that had been offered them, he sent some of them and their children for hostages to Rome, to Claudius Caesar, and sent the others to Artabanus, the king of Parthia, with the like intentions. 20.38. 4. And when he perceived that his mother was highly pleased with the Jewish customs, he made haste to change, and to embrace them entirely; and as he supposed that he could not be thoroughly a Jew unless he were circumcised, he was ready to have it done. 20.39. But when his mother understood what he was about, she endeavored to hinder him from doing it, and said to him that this thing would bring him into danger; and that, as he was a king, he would thereby bring himself into great odium among his subjects, when they should understand that he was so fond of rites that were to them strange and foreign; and that they would never bear to be ruled over by a Jew. 20.40. This it was that she said to him, and for the present persuaded him to forbear. And when he had related what she had said to Aias, he confirmed what his mother had said; and when he had also threatened to leave him, unless he complied with him, he went away from him, 20.41. and said that he was afraid lest such an action being once become public to all, he should himself be in danger of punishment for having been the occasion of it, and having been the king’s instructor in actions that were of ill reputation; and he said that he might worship God without being circumcised, even though he did resolve to follow the Jewish law entirely, which worship of God was of a superior nature to circumcision. 20.42. He added, that God would forgive him, though he did not perform the operation, while it was omitted out of necessity, and for fear of his subjects. So the king at that time complied with these persuasions of Aias. 20.44. for as he entered into his palace to salute him, and found him reading the law of Moses, he said to him, “Thou dost not consider, O king! that thou unjustly breakest the principal of those laws, and art injurious to God himself, [by omitting to be circumcised]; for thou oughtest not only to read them, but chiefly to practice what they enjoin thee. |
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110. Plutarch, On Isis And Osiris, 364a, 364b, 364c, 364d, 364e, 365c, 365d, 365e, 367c, 367d, 367e, 363d (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 30 | 363d. that Typhon's flight from the battle was made on the back of an ass and lasted for seven days, and that after he had made his escape, he became the father of sons, Hierosolymus and Judaeus, are manifestly, as the very names show, attempting to drag Jewish traditions into the legend. Such, then, are the possible interpretations which these facts suggest. But now let us begin over again, and consider first the most perspicuous of those who have a reputation for expounding matters more philosophically. These men are like the Greeks who say that Cronus is but a figurative name for Chronus (Time), Hera for Air, and that the birth of Hephaestus symbolises the change of Air into Fire. And thus among the Egyptians such men say that Osiris is the Nile consorting with the Earth, which is Isis, and that the sea is Typhon into which the Nile discharges its waters and is lost to view and dissipated, |
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111. New Testament, 1 Corinthians, 1.19, 6.2, 8.6, 15.12, 15.20-15.28, 15.35-15.57 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 181; Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 16, 25, 26; Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 37; Legaspi, Wisdom in Classical and Biblical Tradition (2018) 223; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 239 1.19. γέγραπται γάρ 6.2. ἢ οὐκ οἴδατε ὅτι οἱ ἅγιοι τὸν κόσμον κρινοῦσιν; καὶ εἰ ἐν ὑμῖν κρίνεται ὁ κόσμος, ἀνάξιοί ἐστε κριτηρίων ἐλαχίστων; 8.6. [ἀλλʼ] ἡμῖν εἷς θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν, καὶ εἷς κύριος Ἰησοῦς Χριστός, διʼ οὗ τὰ πάντα καὶ ἡμεῖς διʼ αὐτοῦ. Ἀλλʼ οὐκ ἐν πᾶσιν ἡ γνῶσις· 15.12. Εἰ δὲ Χριστὸς κηρύσσεται ὅτι ἐκ νεκρῶν ἐγήγερται, πῶς λέγουσιν ἐν ὑμῖν τινὲς ὅτι ἀνάστασις νεκρῶν οὐκ ἔστιν; 15.20. Νυνὶ δὲ Χριστὸς ἐγήγερται ἐκ νεκρῶν, ἀπαρχὴ τῶν κεκοιμημένων. 15.21. ἐπειδὴ γὰρ διʼ ἀνθρώπου θάνατος, καὶ διʼ ἀνθρώπου ἀνάστασις νεκρῶν· 15.22. ὥσπερ γὰρ ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκουσιν, οὕτως καὶ ἐν τῷ χριστῷ πάντες ζωοποιηθήσονται. 15.23. Ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι· ἀπαρχὴ Χριστός, ἔπειτα οἱ τοῦ χριστοῦ ἐν τῇ παρουσίᾳ αὐτοῦ· 15.24. εἶτα τὸ τέλος, ὅταν παραδιδῷ τὴν βασιλείαν τῷ θεῷ καὶ πατρί, ὅταν καταργήσῃ πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν, 15.25. δεῖ γὰρ αὐτὸν βασιλεύεινἄχρι οὗθῇπάνταςτοὺς ἐχθροὺς ὑπὸ τοὺς πόδαςαὐτοῦ. 15.26. ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος, 15.27. πάνταγὰρὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ.ὅταν δὲ εἴπῃ ὅτι πάντα ὑποτέτακται, δῆλον ὅτι ἐκτὸς τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα. 15.28. ὅταν δὲ ὑποταγῇ αὐτῷ τὰ πάντα, τότε [καὶ] αὐτὸς ὁ υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα, ἵνα ᾖ ὁ θεὸς πάντα ἐν πᾶσιν. 15.35. Ἀλλὰ ἐρεῖ τις Πῶς ἐγείρονται οἱ νεκροί, ποίῳ δὲ σώματι ἔρχονται; 15.36. ἄφρων, σὺ ὃ σπείρεις οὐ ζωοποιεῖται ἐὰν μὴ ἀποθάνῃ· 15.37. καὶ ὃ σπείρεις, οὐ τὸ σῶμα τὸ γενησόμενον σπείρεις ἀλλὰ γυμνὸν κόκκον εἰ τύχοι σίτου ἤ τινος τῶν λοιπῶν· 15.38. ὁ δὲ θεὸς δίδωσιν αὐτῷ σῶμα καθὼς ἠθέλησεν, καὶ ἑκάστῳ τῶν σπερμάτων ἴδιον σῶμα. 15.39. οὐ πᾶσα σὰρξ ἡ αὐτὴ σάρξ, ἀλλὰ ἄλλη μὲν ἀνθρώπων, ἄλλη δὲ σὰρξ κτηνῶν, ἄλλη δὲ σὰρξ πτηνῶν, ἄλλη δὲ ἰχθύων. 15.40. καὶ σώματα ἐπουράνια, καὶ σώματα ἐπίγεια· ἀλλὰ ἑτέρα μὲν ἡ τῶν ἐπουρανίων δόξα, ἑτέρα δὲ ἡ τῶν ἐπιγείων. 15.41. ἄλλη δόξα ἡλίου, καὶ ἄλλη δόξα σελήνης, καὶ ἄλλη δόξα ἀστέρων, ἀστὴρ γὰρ ἀστέρος διαφέρει ἐν δόξῃ. 15.42. οὕτως καὶ ἡ ἀνάστασις τῶν νεκρῶν. 15.43. σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ· σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ· σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει· 15.44. σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν. Εἰ ἔστιν σῶμα ψυχικόν, ἔστιν καὶ πνευματικόν. 15.45. οὕτως καὶ γέγραπταιἘγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν·ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζωοποιοῦν. 15.46. ἀλλʼ οὐ πρῶτον τὸ πνευματικὸν ἀλλὰ τὸ ψυχικόν, ἔπειτα τὸ πνευματικόν. ὁ πρῶτοςἄνθρωπος ἐκ γῆς Χοϊκός, 15.47. ὁ δεύτερος ἄνθρωπος ἐξ οὐρανοῦ. 15.48. οἷος ὁ χοϊκός, τοιοῦτοι καὶ οἱ χοϊκοί, καὶ οἷος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι· 15.49. καὶ καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου. 15.50. Τοῦτο δέ φημι, ἀδελφοί, ὅτι σὰρξ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ. 15.51. ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες οὐ κοιμηθησόμεθα πάντες δὲ ἀλλαγησόμεθα, 15.52. ἐν ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ, ἐν τῇ ἐσχάτῃ σάλπιγγι· σαλπίσει γάρ, καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι, καὶ ἡμεῖς ἀλλαγησόμεθα. 15.53. δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν. 15.54. ὅταν δὲ τὸ θνητὸν τοῦτο ἐνδύσηται [τὴν] ἀθανασίαν, τότε γενήσεται ὁ λόγος ὁ γεγραμμένος Κατεπόθη ὁ θάνατος εἰς νῖκος. 15.55. ποῦ σου, θάνατε, τὸ νῖκος; ποῦ σου, θάνατε, τὸ κέντρον; 15.56. τὸ δὲ κέντρον τοῦ θανάτου ἡ ἁμαρτία, ἡ δὲ δύναμις τῆς ἁμαρτίας ὁ νόμος· 15.57. τῷ δὲ θεῷ χάρις τῷ διδόντι ἡμῖντὸ νῖκοςδιὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. | 1.19. For it is written,"I will destroy the wisdom of the wise,I will bring the discernment of the discerning to nothing." 6.2. Don't youknow that the saints will judge the world? And if the world is judgedby you, are you unworthy to judge the smallest matters? 8.6. yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him. 15.12. Now if Christ is preached, that he has been raised from thedead, how do some among you say that there is no resurrection of thedead? 15.20. But now Christ has been raised from the dead. He became thefirst fruits of those who are asleep. 15.21. For since death came byman, the resurrection of the dead also came by man. 15.22. For as inAdam all die, so also in Christ all will be made alive. 15.23. Buteach in his own order: Christ the first fruits, then those who areChrist's, at his coming. 15.24. Then the end comes, when he willdeliver up the Kingdom to God, even the Father; when he will haveabolished all rule and all authority and power. 15.25. For he mustreign until he has put all his enemies under his feet. 15.26. The lastenemy that will be abolished is death. 15.27. For, "He put all thingsin subjection under his feet." But when he says, "All things are put insubjection," it is evident that he is excepted who subjected all thingsto him. 15.28. When all things have been subjected to him, then theSon will also himself be subjected to him who subjected all things tohim, that God may be all in all. 15.35. But someone will say, "Howare the dead raised?" and, "With what kind of body do they come?" 15.36. You foolish one, that which you yourself sow is not made aliveunless it dies. 15.37. That which you sow, you don't sow the body thatwill be, but a bare grain, maybe of wheat, or of some other kind. 15.38. But God gives it a body even as it pleased him, and to eachseed a body of its own. 15.39. All flesh is not the same flesh, butthere is one flesh of men, another flesh of animals, another of fish,and another of birds. 15.40. There are also celestial bodies, andterrestrial bodies; but the glory of the celestial differs from that ofthe terrestrial. 15.41. There is one glory of the sun, another gloryof the moon, and another glory of the stars; for one star differs fromanother star in glory. 15.42. So also is the resurrection of the dead.It is sown in corruption; it is raised in incorruption. 15.43. It issown in dishonor; it is raised in glory. It is sown in weakness; it israised in power. 15.44. It is sown a natural body; it is raised aspiritual body. There is a natural body and there is also a spiritualbody. 15.45. So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit. 15.46. However thatwhich is spiritual isn't first, but that which is natural, then thatwhich is spiritual. 15.47. The first man is of the earth, made ofdust. The second man is the Lord from heaven. 15.48. As is the onemade of dust, such are those who are also made of dust; and as is theheavenly, such are they also that are heavenly. 15.49. As we haveborne the image of those made of dust, let's also bear the image of theheavenly. 15.50. Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption. 15.51. Behold, I tell you a mystery. We will not all sleep, but wewill all be changed, 15.52. in a moment, in the twinkling of an eye,at the last trumpet. For the trumpet will sound, and the dead will beraised incorruptible, and we will be changed. 15.53. For thiscorruptible must put on incorruption, and this mortal must put onimmortality. 15.54. But when this corruptible will have put onincorruption, and this mortal will have put on immortality, then whatis written will happen: "Death is swallowed up in victory." 15.55. "Death, where is your sting?Hades, where is your victory?" 15.56. The sting of death is sin, and the power of sin is the law. 15.57. But thanks be to God, who gives us the victory through our LordJesus Christ. |
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112. Josephus Flavius, Against Apion, 1.187 (1st cent. CE - 1st cent. CE) Tagged with subjects: •wisdom of solomon, book of Found in books: Legaspi, Wisdom in Classical and Biblical Tradition (2018) 189 1.187. ὧν εἷς ἦν, φησίν, ̓Εζεκίας ἀρχιερεὺς τῶν ̓Ιουδαίων, ἄνθρωπος τὴν μὲν ἡλικίαν ὡς ἑξηκονταὲξ ἐτῶν, τῷ δ' ἀξιώματι τῷ παρὰ τοῖς ὁμοέθνοις μέγας καὶ τὴν ψυχὴν οὐκ ἀνόητος, ἔτι δὲ καὶ λέγειν δυνατὸς καὶ τοῖς περὶ τῶν πραγμάτων, εἴπερ τις ἄλλος, ἔμπειρος. | 1.187. one of whom (Hecateus says) was Hezekiah, the high priest of the Jews; a man of about sixty-six years of age, and in great dignity among his own people. He was a very sensible man, and could speak very movingly, and was very skilful in the management of affairs, if any other man ever were so; |
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113. Josephus Flavius, Jewish War, 7.341-7.350 (1st cent. CE - 1st cent. CE) Tagged with subjects: •wisdom of solomon Found in books: Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 32 7.341. μέγα τε σχετλιάσας καὶ τοῖς δακρύουσιν ἀτενὲς ἐμβλέψας “ἦ πλεῖστον, εἶπεν, ἐψεύσθην νομίζων ἀνδράσιν ἀγαθοῖς τῶν ὑπὲρ τῆς ἐλευθερίας ἀγώνων συναρεῖσθαι, ζῆν καλῶς ἢ τεθνάναι διεγνωκόσιν. 7.342. ὑμεῖς δὲ ἦτε τῶν τυχόντων οὐδὲν εἰς ἀρετὴν οὐδ' εὐτολμίαν διαφέροντες, οἵ γε καὶ τὸν ἐπὶ μεγίστων ἀπαλλαγῇ κακῶν φοβεῖσθε θάνατον δέον ὑπὲρ τούτου μήτε μελλῆσαι μήτε σύμβουλον ἀναμεῖναι. 7.343. πάλαι γὰρ εὐθὺς ἀπὸ τῆς πρώτης αἰσθήσεως παιδεύοντες ἡμᾶς οἱ πάτριοι καὶ θεῖοι λόγοι διετέλουν ἔργοις τε καὶ φρονήμασι τῶν ἡμετέρων προγόνων αὐτοὺς βεβαιούντων, ὅτι συμφορὰ τὸ ζῆν ἐστιν ἀνθρώποις, οὐχὶ θάνατος. 7.344. οὗτος μὲν γὰρ ἐλευθερίαν διδοὺς ψυχαῖς εἰς τὸν οἰκεῖον καὶ καθαρὸν ἀφίησι τόπον ἀπαλλάσσεσθαι πάσης συμφορᾶς ἀπαθεῖς ἐσομένας, ἕως δέ εἰσιν ἐν σώματι θνητῷ δεδεμέναι καὶ τῶν τούτου κακῶν συναναπίμπλανται, τἀληθέστατον εἰπεῖν, τεθνήκασι: 7.345. κοινωνία γὰρ θείῳ πρὸς θνητὸν ἀπρεπής ἐστι. μέγα μὲν οὖν δύναται ψυχὴ καὶ σώματι συνδεδεμένη: ποιεῖ γὰρ αὐτῆς ὄργανον αἰσθανόμενον ἀοράτως αὐτὸ κινοῦσα καὶ θνητῆς φύσεως περαιτέρω προάγουσα ταῖς πράξεσιν: 7.346. οὐ μὴν ἀλλ' ἐπειδὰν ἀπολυθεῖσα τοῦ καθέλκοντος αὐτὴν βάρους ἐπὶ γῆν καὶ προσκρεμαμένου χῶρον ἀπολάβῃ τὸν οἰκεῖον, τότε δὴ μακαρίας ἰσχύος καὶ πανταχόθεν ἀκωλύτου μετέχει δυνάμεως, ἀόρατος μένουσα τοῖς ἀνθρωπίνοις ὄμμασιν ὥσπερ αὐτὸς ὁ θεός: 7.347. οὐδὲ γὰρ ἕως ἐστὶν ἐν σώματι θεωρεῖται: πρόσεισι γὰρ ἀφανῶς καὶ μὴ βλεπομένη πάλιν ἀπαλλάττεται, μίαν μὲν αὐτὴ φύσιν ἔχουσα τὴν ἄφθαρτον, αἰτία δὲ σώματι γινομένη μεταβολῆς. 7.348. ὅτου γὰρ ἂν ψυχὴ προσψαύσῃ, τοῦτο ζῇ καὶ τέθηλεν, ὅτου δ' ἂν ἀπαλλαγῇ, μαρανθὲν ἀποθνήσκει: τοσοῦτον αὐτῇ περίεστιν ἀθανασίας. 7.349. ὕπνος δὲ τεκμήριον ὑμῖν ἔστω τῶν λόγων ἐναργέστατον, ἐν ᾧ ψυχαὶ τοῦ σώματος αὐτὰς μὴ περισπῶντος ἡδίστην μὲν ἔχουσιν ἀνάπαυσιν ἐφ' αὑτῶν γενόμεναι, θεῷ δ' ὁμιλοῦσαι κατὰ συγγένειαν πάντη μὲν ἐπιφοιτῶσι, πολλὰ δὲ τῶν ἐσομένων προθεσπίζουσι. | 7.341. So he made a lamentable groan, and fixing his eyes intently on those that wept, he spake thus:—“Truly, I was greatly mistaken when I thought to be assisting to brave men who struggled hard for their liberty, and to such as were resolved either to live with honor, or else to die; 7.342. but I find that you are such people as are no better than others, either in virtue or in courage, and are afraid of dying, though you be delivered thereby from the greatest miseries, while you ought to make no delay in this matter, nor to await anyone to give you good advice; 7.343. for the laws of our country, and of God himself, have from ancient times, and as soon as ever we could use our reason, continually taught us, and our forefathers have corroborated the same doctrine by their actions, and by their bravery of mind, that it is life that is a calamity to men, and not death; 7.344. for this last affords our souls their liberty, and sends them by a removal into their own place of purity, where they are to be insensible of all sorts of misery; for while souls are tied down to a mortal body, they are partakers of its miseries; and really, to speak the truth, they are themselves dead; for the union of what is divine to what is mortal is disagreeable. 7.345. It is true, the power of the soul is great, even when it is imprisoned in a mortal body; for by moving it after a way that is invisible, it makes the body a sensible instrument, and causes it to advance further in its actions than mortal nature could otherwise do. 7.346. However, when it is freed from that weight which draws it down to the earth and is connected with it, it obtains its own proper place, and does then become a partaker of that blessed power, and those abilities, which are then every way incapable of being hindered in their operations. It continues invisible, indeed, to the eyes of men, as does God himself; 7.347. for certainly it is not itself seen while it is in the body; for it is there after an invisible manner, and when it is freed from it, it is still not seen. It is this soul which hath one nature, and that an incorruptible one also; but yet it is the cause of the change that is made in the body; 7.348. for whatsoever it be which the soul touches, that lives and flourishes; and from whatsoever it is removed, that withers away and dies; such a degree is there in it of immortality. 7.349. Let me produce the state of sleep as a most evident demonstration of the truth of what I say; wherein souls, when the body does not distract them, have the sweetest rest depending on themselves, and conversing with God, by their alliance to him; they then go everywhere, and foretell many futurities beforehand. 7.350. And why are we afraid of death, while we are pleased with the rest that we have in sleep? And how absurd a thing is it to pursue after liberty while we are alive, and yet to envy it to ourselves where it will be eternal! |
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114. Mishnah, Yadayim, 3.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •wisdom of solomon Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 145 3.5. סֵפֶר שֶׁנִּמְחַק וְנִשְׁתַּיֵּר בּוֹ שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת, כְּפָרָשַׁת וַיְהִי בִּנְסֹעַ הָאָרֹן, מְטַמֵּא אֶת הַיָּדַיִם. מְגִלָּה שֶׁכָּתוּב בָּהּ שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת כְּפָרָשַׁת וַיְהִי בִּנְסֹעַ הָאָרֹן, מְטַמָּא אֶת הַיָּדַיִם. כָּל כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם. שִׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמְּאִין אֶת הַיָּדַיִם. רַבִּי יְהוּדָה אוֹמֵר, שִׁיר הַשִּׁירִים מְטַמֵּא אֶת הַיָּדַיִם, וְקֹהֶלֶת מַחֲלֹקֶת. רַבִּי יוֹסֵי אוֹמֵר, קֹהֶלֶת אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם וְשִׁיר הַשִּׁירִים מַחֲלֹקֶת. רַבִּי שִׁמְעוֹן אוֹמֵר, קֹהֶלֶת מִקֻּלֵּי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. אָמַר רַבִּי שִׁמְעוֹן בֶּן עַזַּאי, מְקֻבָּל אֲנִי מִפִּי שִׁבְעִים וּשְׁנַיִם זָקֵן, בַּיּוֹם שֶׁהוֹשִׁיבוּ אֶת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בַּיְשִׁיבָה, שֶׁשִּׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמְּאִים אֶת הַיָּדַיִם. אָמַר רַבִּי עֲקִיבָא, חַס וְשָׁלוֹם, לֹא נֶחֱלַק אָדָם מִיִּשְׂרָאֵל עַל שִׁיר הַשִּׁירִים שֶׁלֹּא תְטַמֵּא אֶת הַיָּדַיִם, שֶׁאֵין כָּל הָעוֹלָם כֻּלּוֹ כְדַאי כַּיּוֹם שֶׁנִּתַּן בּוֹ שִׁיר הַשִּׁירִים לְיִשְׂרָאֵל, שֶׁכָּל הַכְּתוּבִים קֹדֶשׁ, וְשִׁיר הַשִּׁירִים קֹדֶשׁ קָדָשִׁים. וְאִם נֶחְלְקוּ, לֹא נֶחְלְקוּ אֶלָּא עַל קֹהֶלֶת. אָמַר רַבִּי יוֹחָנָן בֶּן יְהוֹשֻׁעַ בֶּן חָמִיו שֶׁל רַבִּי עֲקִיבָא, כְּדִבְרֵי בֶן עַזַּאי, כָּךְ נֶחְלְקוּ וְכָךְ גָּמְרוּ: | 3.5. A scroll on which the writing has become erased and eighty-five letters remain, as many as are in the section beginning, \"And it came to pass when the ark set forward\" (Numbers 11:35-36) defiles the hands. A single sheet on which there are written eighty-five letters, as many as are in the section beginning, \"And it came to pass when the ark set forward\", defiles the hands. All the Holy Scriptures defile the hands. The Song of Songs and Kohelet (Ecclesiastes) defile the hands. Rabbi Judah says: the Song of Songs defiles the hands, but there is a dispute about Kohelet. Rabbi Yose says: Kohelet does not defile the hands, but there is a dispute about the Song of Songs. Rabbi Shimon says: [the ruling about] Kohelet is one of the leniencies of Bet Shammai and one of the stringencies of Bet Hillel. Rabbi Shimon ben Azzai said: I have received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the academy that the Song of Songs and Kohelet defile the hands. Rabbi Akiba said: Far be it! No man in Israel disputed that the Song of Songs [saying] that it does not defile the hands. For the whole world is not as worthy as the day on which the Song of Songs was given to Israel; for all the writings are holy but the Song of Songs is the holy of holies. If they had a dispute, they had a dispute only about Kohelet. Rabbi Yoha ben Joshua the son of the father-in-law of Rabbi Akiva said in accordance with the words of Ben Azzai: so they disputed and so they reached a decision. |
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115. Alcinous, Handbook of Platonism, 14.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •wisdom of solomon Found in books: Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 35 |
116. Clemens Alexandrinus, Adumbrationes, 1 pet. 2.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •wisdom of solomon Found in books: Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 152 |
117. Clement of Alexandria, Miscellanies, 5.35.1, 5.89.4, 6.39-6.41, 6.58, 6.58.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •wisdom of solomon Found in books: Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 151, 152 |
118. Clement of Alexandria, Excerpts From Theodotus, 8.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 152, 153 | 27. The priest on entering within the second veil removed the plate at the altar of incense, and entered himself in silence with the Name engraved upon his heart, indicating the laying aside of the body which has become pure like the golden plate and bright through purification. . . the putting away as it were of the soul's body on which was stamped the lustre of piety, by which he was recognized by the Principalities and Powers as, having put on the Name. Now he discards this body, the plate which had become light, within the second veil, that is, in the rational sphere the second complete veil of the universe, at the altar of incense, that is, with the angels who are the ministers of prayers carried aloft. Now the soul, stripped by the power of him who has knowledge, as if it had become a body of the power, passes into the spiritual realm and becomes now truly rational and high priestly, so that it might now be animated, so to speak, directly by the Logos, just as the archangels became the high-priests of the angels, and the First-Created the high- priests of the archangels. But where is there a right judgment of Scripture and doctrine for that soul which has become pure, and where is it granted to see God 'face to face'? Thus, having transcended the angelic teaching and the Name taught in Scripture, it comes to the knowledge and comprehension of the facts. It is no longer a bride but has become a Logos and rests with the bridegroom together with the First-Called and First- Created, who are friends by love, sons by instruction and obedience, and brothers by community of origin. So that it belonged to the dispensation to wear the plate and to continue the pursuit of knowledge, but the work of power was that man becomes the bearer of God, being controlled directly by the Lord and becoming, as it were, his body. |
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119. Sextus, Against The Mathematicians, 9.60, long and sedley 53f (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •wisdom of solomon •wisdom of solomon, and platonism •wisdom of solomon, and stoicism •wisdom of solomon, date Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 215; Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 31 |
120. Anon., Lamentations Rabbah, 1.16 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •wisdom of solomon Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 130 1.16. חַד מִתַּלְמִידוֹי דְּרַבִּי יוֹחָנָן הֲוָה יָתֵיב קוֹמֵיהּ מִיסְבַּר לֵיהּ וְלָא סְבַר, אֲמַר לֵיהּ לָמָּה לֵית אַתְּ סָבַר, אֲמַר לֵיהּ תְּלַת מִילִין קַשְׁיָן חֲמֵית בַּהֲדֵין לֵילְיָא וְלֵית אֲנָא יָדַע מָה אִינוּן. אֲמַר לֵיהּ אֵימָא לִי מָה אִינוּן. אֲמַר לֵיהּ חֲמֵית בְּחֶלְמִי דְּאָמְרִין לִי בַּאֲדָר אַתְּ מַיְית, וְנִיסָן לֵית אַתְּ חָמֵי, וְזָרַע וְלָא חָצַד. אֲמַר לֵיהּ תְּלָתֵיהוֹן הֵן טָבִין, בַּאֲדָר אַתְּ מַיְית, בְּהִדּוּרָהּ שֶׁל תּוֹרָה אַתְּ מַיְית, [פרוש מתגבר], וְנִיסָן לֵית אַתְּ חָמֵי, נִסְיוֹנִין לֵית אַתְּ חָמֵי. וְזָרַע וְלָא חֲצָד, מַה דִּילֵידִית לֵית אַתְּ קָבֵיר. אֲמַר לוֹ חוֹרָן חֲמֵית בְּחֶלְמִי דְּלָא הֲוָה בְּרַגְלִי פְּטִישׁ, אֲמַר לֵיהּ חַיֶּיךָ לֵית הָא בִּישָׁא אֶלָּא טָבָא, דְּמָטֵי חַגָּא וְלָא הֲוָה לֵיהּ לְהַהוּא גַבְרָא כְּלוּם, מִן הָן יְלִיף רַבִּי יוֹחָנָן, רֶגֶל בְּרָגֶל. | |
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121. Methodius of Olympus, Symposium, 8.6 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •wisdom of solomon Found in books: Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 246 |
122. Athanasius, Epistula Festalis Xxxix (Fragmentum In Collectione Canonum), 39.21 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 147 |
123. Babylonian Talmud, Eruvin, 57b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •wisdom of solomon Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 130 |
124. Eusebius of Caesarea, Preparation For The Gospel, 13.12.8 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •wisdom of solomon, book of Found in books: Legaspi, Wisdom in Classical and Biblical Tradition (2018) 178 |
125. Origen, Homilies On Leviticus, 2.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •wisdom of solomon Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 128 |
126. Diogenes Laertius, Lives of The Philosophers, 7.147-7.148 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •wisdom of solomon Found in books: Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 30 | 7.147. The deity, say they, is a living being, immortal, rational, perfect or intelligent in happiness, admitting nothing evil, taking providential care of the world and all that therein is, but he is not of human shape. He is, however, the artificer of the universe and, as it were, the father of all, both in general and in that particular part of him which is all-pervading, and which is called many names according to its various powers. They give the name Dia (Δία) because all things are due to (διά) him; Zeus (Ζῆνα) in so far as he is the cause of life (ζῆν) or pervades all life; the name Athena is given, because the ruling part of the divinity extends to the aether; the name Hera marks its extension to the air; he is called Hephaestus since it spreads to the creative fire; Poseidon, since it stretches to the sea; Demeter, since it reaches to the earth. Similarly men have given the deity his other titles, fastening, as best they can, on some one or other of his peculiar attributes. 7.148. The substance of God is declared by Zeno to be the whole world and the heaven, as well as by Chrysippus in his first book of the Gods, and by Posidonius in his first book with the same title. Again, Antipater in the seventh book of his work On the Cosmos says that the substance of God is akin to air, while Boethus in his work On Nature speaks of the sphere of the fixed stars as the substance of God. Now the term Nature is used by them to mean sometimes that which holds the world together, sometimes that which causes terrestrial things to spring up. Nature is defined as a force moving of itself, producing and preserving in being its offspring in accordance with seminal principles within definite periods, and effecting results homogeneous with their sources. |
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127. Methodius of Olympus, On Foods, 13.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •wisdom of solomon Found in books: Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 246 |
128. Stoic School, Stoicor. Veter. Fragm., 2.1009-2.1010 Tagged with subjects: •wisdom of solomon Found in books: Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 32 |
129. Anon., Letter of Aristeas, 121-171, 120 Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 144 | 120. abroad a false report that the working of the mines was useless and expensive, in order to prevent their country from being destroyed by the mining in these districts and possibly taken away from them owing to the Persian rule, since by the assistance of this false report they found an excuse for entering the district.I have now, my dear brother Philocrates, given you all the essential information upon this subject |
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130. Artapanus, Apud Eusebius, 9.27.4-9.27.5 Tagged with subjects: •wisdom of solomon Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 209 |
131. Papyri, Bgu, 2.423 Tagged with subjects: •wisdom of solomon Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 206 |
132. Anon., Leges Publicae, 1.16 Tagged with subjects: •wisdom of solomon Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 130 |
133. Anon., Kagemeni, 2.64 Tagged with subjects: •wisdom of solomon Found in books: Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 154 |
135. Hippocratic Corpus, Long And Sedley, 27, 45a, 46 Tagged with subjects: •nan Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 215, 216 |
136. Galen, Svf, 2.416 Tagged with subjects: •wisdom of solomon Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 213 |
137. Sextus Empiricus, Svf, 2.849, 3.370 Tagged with subjects: •wisdom of solomon Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 213 |
138. Alexander of Aphrodisias, Svf, svf 2.441, svf 2.786, svf 2.785, svf 2.448 Tagged with subjects: •nan Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 213 |
139. Diogenes Laertius, Svf, 2.633, 2.774 Tagged with subjects: •wisdom of solomon •wisdom of solomon, and platonism •wisdom of solomon, and stoicism •wisdom of solomon, date Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 213, 215 |
140. Nemesius, Svf, 2.418 Tagged with subjects: •wisdom of solomon Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 213 |
141. Stobaeus, Svf, 2.471, 2.527, long and sedley 46d Tagged with subjects: •nan Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 213 |
142. Arius Didymus, Svf, 2.809 Tagged with subjects: •wisdom of solomon •wisdom of solomon, and platonism •wisdom of solomon, and stoicism •wisdom of solomon, date Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 215 |
143. Papyri, P.Oxy., 6.939 Tagged with subjects: •wisdom of solomon Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 206 |
144. Cornutus, Fr., 4, 19 Tagged with subjects: •nan Found in books: Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 30 |
145. Plutarch, Svf, 2.579, 2.604 Tagged with subjects: •wisdom of solomon •wisdom of solomon, and platonism •wisdom of solomon, and stoicism •wisdom of solomon, date Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 213, 215 |