diff --git a/phrases.json b/phrases.json
index 8e3ecbf7be44c8647a6914b8078c1bcaaa8c451c..6522771c6a07c7f875562063606239d44d2cbc4d 100644
--- a/phrases.json
+++ b/phrases.json
@@ -1 +1 @@
-[{"label":"ἔπεα πτερόεντα","lang":"grc","gloss":"winged words","src":"sample","note":"Homeric speech formula","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,1,200,3,4],[0,2,6,3,4],[0,3,154,3,4],[0,4,68,2,3],[0,4,91,3,4],[0,4,202,3,4],[0,4,283,3,4],[0,4,311,3,4],[0,4,336,3,4],[0,4,368,3,4],[0,5,122,3,4],[0,5,241,3,4],[0,5,712,2,3],[0,5,870,3,4],[0,7,355,3,4],[0,8,100,3,4],[0,8,350,3,4],[0,10,162,3,4],[0,10,190,3,4],[0,11,813,3,4],[0,12,364,2,3],[0,13,93,4,5],[0,13,461,3,4],[0,13,479,4,5],[0,13,749,3,4],[0,14,1,2,3],[0,14,137,3,4],[0,14,354,3,4],[0,15,34,3,4],[0,15,47,3,4],[0,15,88,3,4],[0,15,144,3,4],[0,15,156,3,4],[0,16,5,3,4],[0,16,536,3,4],[0,16,705,3,4],[0,16,828,3,4],[0,17,73,3,4],[0,17,218,4,5],[0,18,71,3,4],[0,18,168,3,4],[0,19,19,3,4],[0,19,340,3,4],[0,20,330,3,4],[0,20,447,3,4],[0,21,72,3,4],[0,21,120,3,4],[0,21,367,2,3],[0,21,408,3,4],[0,21,418,2,3],[0,21,426,4,5],[0,22,80,4,5],[0,22,214,3,4],[0,22,227,3,4],[0,22,376,3,4],[0,23,534,5,6],[0,23,556,3,4],[0,23,600,3,4],[0,23,624,3,4],[0,24,141,3,4],[0,24,516,3,4],[1,1,121,3,4],[1,2,268,3,4],[1,2,361,3,4],[1,4,24,3,4],[1,4,76,3,4],[1,4,188,4,5],[1,4,549,3,4],[1,5,116,3,4],[1,5,171,3,4],[1,7,235,3,4],[1,8,345,3,4],[1,8,406,3,4],[1,8,441,3,4],[1,8,459,3,4],[1,9,408,3,4],[1,10,264,3,4],[1,10,323,3,4],[1,10,376,2,3],[1,10,417,3,4],[1,10,429,3,4],[1,10,480,3,4],[1,11,55,3,4],[1,11,153,3,4],[1,11,208,3,4],[1,11,395,3,4],[1,11,471,3,4],[1,11,615,3,4],[1,12,295,3,4],[1,13,57,3,4],[1,13,164,4,5],[1,13,226,3,4],[1,13,252,3,4],[1,13,289,3,4],[1,14,113,3,4],[1,15,207,3,4],[1,15,258,3,4],[1,16,6,4,5],[1,16,21,3,4],[1,16,178,3,4],[1,17,39,3,4],[1,17,348,3,4],[1,17,395,4,5],[1,17,458,4,5],[1,17,542,4,5],[1,17,551,3,4],[1,17,590,3,4],[1,18,8,3,4],[1,18,103,3,4],[1,18,387,4,5],[1,19,2,3,4],[1,20,197,3,4],[1,22,99,3,4],[1,22,149,3,4],[1,22,310,3,4],[1,22,342,3,4],[1,22,365,3,4],[1,22,409,3,4],[1,22,435,3,4],[1,23,33,3,4],[1,23,110,3,4],[1,24,371,3,4],[1,24,398,3,4],[1,24,493,3,4],[4,1,116,3,4],[4,1,324,3,4],[4,1,443,4,5],[160,1,9,156,158],[199,10,85,31,32],[232,1,111,3,4],[232,1,248,3,4],[232,1,321,3,4],[233,1,49,3,4],[233,1,111,1,2],[233,1,454,3,4],[234,1,437,3,4],[235,1,183,3,4],[416,1,5,43,46],[437,1,34,139,142]]},{"label":"γλαυκῶπις Ἀθήνη","lang":"grc","gloss":"bright-eyed (grey-eyed) Athena","src":"sample","note":"epithet formula","cat":"Homeric formulae and 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Ἠώς","lang":"grc","gloss":"rosy-fingered Dawn","src":"sample","note":"epithet formula","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,1,476,4,5],[0,6,174,5,6],[0,9,702,5,6],[0,23,108,4,5],[0,24,787,4,5],[1,2,0,4,5],[1,3,403,4,5],[1,3,490,4,5],[1,4,305,4,5],[1,4,430,4,5],[1,4,575,4,5],[1,5,120,5,6],[1,5,227,4,5],[1,8,0,4,5],[1,9,151,4,5],[1,9,169,4,5],[1,9,306,4,5],[1,9,436,4,5],[1,9,559,4,5],[1,10,186,4,5],[1,12,7,4,5],[1,12,315,4,5],[1,13,17,4,5],[1,15,188,4,5],[1,17,0,4,5],[1,19,427,4,5],[1,23,239,5,6],[3,1,612,5,6],[488,3,22,148,149]]},{"label":"οἶνοπα πόντον","lang":"grc","gloss":"the wine-dark sea","src":"sample","note":"epithet formula","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,2,612,4,5],[0,5,770,6,7],[0,7,87,4,5],[0,23,142,6,7],[0,23,315,5,6],[1,1,182,2,3],[1,3,285,7,8],[1,4,473,6,7],[1,5,131,5,6],[1,5,220,7,8],[1,5,348,4,5],[1,6,169,4,5],[1,7,249,5,6],[1,12,387,5,6],[1,19,171,7,8],[1,19,273,5,6],[3,1,624,6,7],[3,1,819,4,5],[184,1,20,555,556],[199,1,47,65,66],[233,1,393,5,6],[236,1,6,4,5],[495,10,348,50,51]]},{"label":"ἄναξ ἀνδρῶν","lang":"grc","gloss":"lord of men (said of Agamemnon)","src":"sample","note":"epithet formula","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,1,6,2,3],[0,1,171,4,5],[0,1,441,6,7],[0,1,505,6,7],[0,2,401,4,5],[0,2,433,2,3],[0,2,440,5,6],[0,2,611,4,5],[0,3,80,4,5],[0,3,266,4,5],[0,3,454,4,5],[0,4,147,4,5],[0,4,254,4,5],[0,4,335,4,5],[0,5,37,4,5],[0,5,267,3,4],[0,5,310,5,6],[0,5,545,4,5],[0,6,32,4,5],[0,7,161,4,5],[0,7,313,4,5],[0,8,277,4,5],[0,9,95,2,3],[0,9,113,4,5],[0,9,162,2,3],[0,9,275,3,5],[0,9,667,3,4],[0,9,672,2,3],[0,9,692,2,3],[0,10,63,4,5],[0,10,85,4,5],[0,10,102,2,3],[0,10,118,4,5],[0,10,232,4,5],[0,11,98,5,6],[0,11,253,4,5],[0,11,699,5,6],[0,13,451,5,6],[0,14,63,4,5],[0,14,102,4,5],[0,14,133,8,9],[0,15,531,4,5],[0,18,110,4,5],[0,19,50,4,5],[0,19,75,4,5],[0,19,145,2,3],[0,19,171,5,6],[0,19,176,3,6],[0,19,183,4,5],[0,19,198,2,3],[0,23,48,3,4],[0,23,160,5,6],[0,23,287,4,5],[0,23,894,5,6],[1,8,76,3,5],[1,11,396,3,4],[1,17,353,1,6],[1,24,120,3,4],[2,1,346,0,4],[6,1,376,5,7],[9,1,517,0,4],[13,1,728,0,2],[13,1,1012,0,2],[14,1,1276,0,5],[39,7,66,41,42],[492,8,34,107,108],[492,9,67,51,53],[831,1,2,1072,1078],[1011,2,139,2,5],[1012,3,576,2,4]]},{"label":"πόδας ὠκὺς Ἀχιλλεύς","lang":"grc","gloss":"swift-footed Achilles","src":"sample","note":"epithet formula","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,1,57,4,6],[0,1,83,4,6],[0,1,147,6,8],[0,1,214,4,6],[0,1,363,5,7],[0,1,488,3,5],[0,9,195,4,6],[0,9,306,4,6],[0,9,601,4,6],[0,9,638,4,6],[0,11,111,6,8],[0,11,605,4,6],[0,16,47,5,7],[0,18,77,5,7],[0,18,96,5,7],[0,18,186,4,6],[0,19,54,4,6],[0,19,144,4,6],[0,19,197,4,6],[0,19,418,5,7],[0,21,221,4,6],[0,22,13,5,7],[0,22,259,6,8],[0,22,343,6,8],[0,23,92,4,6],[0,23,775,4,6],[0,24,137,4,6],[0,24,558,6,8],[0,24,648,4,6],[0,24,750,5,7],[155,1,1,204,206],[199,6,20,88,90]]},{"label":"νόστιμον ἦμαρ","lang":"grc","gloss":"the day of homecoming","src":"sample","note":"","cat":"Homeric formulae and epithets","kind":"curated","occ":[[1,1,8,6,7],[1,1,167,6,7],[1,1,353,5,6],[1,3,232,4,5],[1,5,219,4,5],[1,6,310,4,5],[1,8,465,4,5],[1,16,147,5,6],[1,17,252,5,6],[1,17,570,6,7],[1,19,368,6,7],[1011,4,1272,6,7],[1012,1,610,1,2]]},{"label":"πολύτλας δῖος Ὀδυσσεύς","lang":"grc","gloss":"much-enduring noble Odysseus","src":"sample","note":"epithet formula","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,8,96,5,7],[0,9,671,4,6],[0,10,247,4,6],[0,23,728,3,5],[0,23,777,3,5],[1,5,170,5,7],[1,5,353,3,5],[1,5,485,4,6],[1,6,0,5,7],[1,6,248,6,8],[1,7,0,5,7],[1,7,138,5,7],[1,7,176,5,7],[1,7,328,5,7],[1,7,343,5,7],[1,8,198,5,7],[1,8,445,5,7],[1,13,249,5,7],[1,14,147,4,6],[1,15,339,4,6],[1,16,89,4,6],[1,16,184,4,6],[1,16,223,4,6],[1,16,256,4,6],[1,16,264,4,6],[1,17,279,4,6],[1,17,559,4,6],[1,18,280,5,7],[1,19,101,3,5],[1,21,413,4,6],[1,22,190,3,5],[1,22,260,5,7],[1,23,109,5,7],[1,24,175,4,6],[1,24,231,5,7],[1,24,347,2,4],[1,24,489,5,7],[1,24,503,4,6],[1,24,536,3,5]]},{"label":"ἄλγεα θῆκε","lang":"grc","gloss":"caused griefs, brought woes on","src":"sample","note":"ἄλγεα τιθέναι τινί","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,1,1,5,6],[0,5,383,3,6],[0,22,421,7,8],[41,1,902,5,6],[1011,1,258,3,5],[1012,5,567,3,5],[1012,9,87,0,4],[1012,12,493,2,3]]},{"label":"vela dare","lang":"lat","gloss":"to set sail","src":"sample","note":"","cat":"Roman war and politics","kind":"curated","occ":[[21,1,34,0,1],[21,2,135,3,4],[21,3,8,3,5],[21,3,190,0,1],[21,4,545,6,7],[21,4,593,4,5],[21,8,707,0,1],[21,12,263,0,1],[22,3,638,6,7],[22,8,174,0,1],[22,13,223,3,5],[22,13,400,0,1],[22,14,436,5,6],[22,15,177,0,1],[38,1,763,0,1],[38,4,553,0,1],[593,4,545,9,12],[608,1,52,56,59],[656,2,40,4,5],[661,8,184,2,3],[661,8,559,3,7],[662,2,647,1,4],[663,2,24,6,7],[663,6,58,6,7],[663,13,123,3,5],[663,15,215,1,3],[663,16,121,4,5],[665,1,50,4,5],[665,2,5,4,5],[665,2,63,4,6],[666,1,57,2,3],[667,1,122,393,394],[670,10,165,7,9],[718,4,13,17,18],[743,2,1006,1,2],[979,5,707,3,4],[980,6,218,1,4]]},{"label":"poenas dare","lang":"lat","gloss":"to pay the penalty, be punished","src":"sample","note":"","cat":"Latin idiom","kind":"curated","occ":[[20,5,8,11,15],[20,8,17,19,20],[21,2,365,4,5],[21,4,385,5,9],[21,6,584,3,5],[21,8,537,1,6],[21,10,617,4,6],[21,11,591,5,7],[22,2,607,5,10],[22,3,337,2,4],[22,6,543,2,3],[22,9,578,4,7],[35,1,17,41,42],[35,1,21,87,88],[35,1,50,834,835],[35,1,51,853,854],[615,2,81,33,35],[621,2,32,35,40],[630,1,38,125,127],[631,1,27,50,53],[640,1,14,129,134],[644,12,23,131,132],[644,13,21,115,116],[644,13,43,43,44],[647,1,56,164,165],[649,6,36,53,54],[649,12,37,140,141],[649,12,48,127,128],[649,12,83,8,9],[650,9,46,138,141],[650,14,27,10,14],[656,1,404,3,4],[659,1,185,3,4],[661,2,74,0,2],[661,3,369,3,4],[661,4,142,0,1],[661,5,157,5,9],[661,7,613,2,4],[661,7,819,3,4],[661,8,484,0,1],[661,9,156,1,2],[661,10,430,1,5],[662,2,97,3,6],[663,21,33,1,2],[665,1,178,2,3],[667,1,7,92,93],[667,1,138,112,114],[668,1,163,1,2],[668,1,1875,0,1],[670,4,154,31,36],[670,7,176,67,68],[670,7,200,3,7],[673,5,23,135,138],[673,7,1,98,99],[673,10,10,26,31],[674,6,61,37,38],[674,9,154,9,12],[674,20,47,22,23],[676,34,0,43,47],[678,11,0,14,17],[680,46,2,13,14],[690,1,44,112,113],[691,12,7,41,46],[691,15,50,151,155],[691,16,28,56,57],[701,4,35,2,5],[728,1,440,1,6],[728,2,31,1,4],[729,1,386,1,4],[737,12,26,5,6],[742,1,897,1,5],[743,1,564,2,4],[751,2,16,42,43],[751,2,133,53,54],[751,3,27,55,56],[751,3,185,41,42],[757,1,15,511,512],[979,1,619,0,1],[979,4,242,1,2],[980,1,114,11,12],[980,3,87,56,58],[1004,1,21,199,200],[1009,1,14,15,16]]},{"label":"terga dare","lang":"lat","gloss":"to turn and flee","src":"sample","note":"","cat":"Roman war and politics","kind":"curated","occ":[[21,2,218,0,1],[21,9,685,5,6],[21,10,365,4,5],[21,10,646,3,6],[21,12,462,3,4],[21,12,737,4,5],[22,7,72,4,6],[22,8,428,0,1],[22,12,312,0,2],[22,13,223,2,3],[22,13,236,7,8],[22,13,878,0,2],[22,14,142,0,1],[583,1,302,2,6],[656,4,84,5,6],[661,4,467,2,3],[661,6,257,8,9],[661,9,269,6,7],[662,3,80,3,7],[663,21,159,6,7],[665,1,271,2,4],[666,1,153,5,6],[668,1,1116,4,5],[669,26,3,39,43],[670,2,175,22,24],[670,9,19,57,59],[691,3,19,89,90],[691,6,39,144,145],[692,15,32,48,50],[715,1,49,0,1],[728,2,657,1,2],[732,1,515,1,2],[738,1,503,0,1],[743,2,808,4,5],[744,41,1,1,2],[1006,1,24,53,54]]},{"label":"rumpere moras","lang":"lat","gloss":"to break off delay, act at once","src":"sample","note":"","cat":"Latin epic","kind":"curated","occ":[[21,4,568,3,4],[21,9,12,0,1],[21,12,698,1,6],[22,15,583,2,3],[656,3,42,0,1],[661,2,524,1,2],[661,4,761,1,2],[692,15,0,55,56],[692,17,134,7,8],[721,1,39,139,140],[723,1,563,1,6],[980,5,112,17,19]]},{"label":"tendere palmas","lang":"lat","gloss":"to stretch out the hands (in prayer or supplication)","src":"sample","note":"","cat":"Latin epic","kind":"curated","occ":[[21,1,92,4,7],[21,2,687,4,7],[21,5,232,1,3],[21,5,255,1,5],[21,5,685,5,6],[21,6,684,3,5],[21,10,845,2,3],[21,12,935,7,8],[22,8,835,3,6],[22,13,410,2,5],[656,4,497,2,8],[661,4,175,5,6],[661,8,582,0,4],[725,3,108,0,2],[740,4,51,2,5],[741,3,860,4,5]]},{"label":"bellum gerere","lang":"lat","gloss":"to wage war","src":"sample","note":"","cat":"Roman war and politics","kind":"curated","occ":[[20,1,3,11,12],[20,1,220,14,15],[20,1,221,20,21],[20,1,253,17,18],[20,2,46,13,14],[20,2,146,7,8],[20,2,165,14,15],[20,3,41,28,29],[20,3,44,14,15],[20,3,46,3,4],[20,3,107,45,46],[20,3,121,12,13],[20,3,141,52,53],[20,4,34,18,21],[20,4,106,5,6],[20,4,119,16,17],[20,6,121,11,12],[20,7,74,5,6],[20,7,78,5,6],[20,7,80,11,12],[20,7,175,9,10],[20,7,349,9,10],[20,7,427,16,17],[20,7,448,36,37],[20,8,99,28,31],[20,8,217,12,13],[20,8,239,28,29],[21,1,47,0,1],[21,1,262,0,2],[21,3,234,4,7],[21,7,443,0,3],[21,7,454,0,3],[21,7,663,3,5],[21,9,278,3,4],[21,11,112,1,4],[22,8,43,7,9],[22,8,57,1,5],[22,11,490,0,1],[22,12,417,5,6],[22,13,612,0,1],[22,14,528,0,2],[22,14,571,0,1],[22,14,776,0,1],[22,15,773,0,3],[34,2,0,121,123],[34,3,24,91,95],[34,3,26,17,18],[35,1,15,125,126],[35,1,28,80,81],[35,1,30,39,40],[35,1,52,85,86],[36,1,215,13,18],[36,1,323,34,35],[36,1,342,0,4],[36,1,364,14,15],[36,1,393,16,17],[595,5,1,0,5],[599,1,91,0,1],[608,1,7,126,129],[608,1,25,75,79],[608,1,35,129,130],[608,1,53,201,204],[609,1,23,50,51],[609,1,42,71,72],[609,1,65,54,55],[609,1,67,124,125],[610,2,17,206,211],[610,3,78,189,190],[610,3,102,69,70],[610,3,109,175,178],[612,1,21,26,27],[615,2,54,23,26],[615,2,316,112,113],[615,2,812,37,38],[617,1,29,42,43],[617,1,35,74,75],[617,1,40,125,126],[617,1,42,45,46],[617,1,48,102,103],[619,1,4,30,33],[619,1,5,82,83],[619,1,8,54,55],[619,1,10,31,32],[619,1,13,22,23],[619,1,27,87,88],[619,1,32,58,59],[619,1,57,43,47],[621,1,9,51,52],[621,1,15,16,17],[621,2,58,80,81],[621,2,89,107,108],[623,1,30,45,49],[623,1,31,106,107],[623,1,33,162,163],[623,1,82,60,61],[624,1,82,47,48],[626,1,29,90,92],[626,1,97,15,16],[628,1,22,88,89],[629,1,18,101,105],[629,1,19,81,82],[631,1,3,70,73],[631,1,57,68,72],[633,1,66,48,49],[634,1,13,51,53],[634,1,14,78,81],[634,1,18,45,49],[635,1,13,48,52],[635,1,39,38,39],[635,1,44,28,29],[635,1,46,58,61],[635,1,49,8,10],[636,1,68,31,34],[636,1,80,126,127],[638,1,59,13,14],[639,1,26,26,29],[642,1,21,57,61],[642,1,24,59,60],[643,1,12,105,106],[643,1,36,65,66],[644,2,115,82,83],[644,3,10,5,6],[644,5,0,26,30],[644,5,2,38,39],[644,5,44,13,14],[644,6,14,77,78],[644,6,16,99,100],[644,7,10,21,22],[644,7,18,19,20],[644,8,4,100,102],[644,8,7,1,4],[644,8,11,39,40],[644,8,31,78,81],[644,9,3,117,118],[644,9,14,35,36],[644,10,15,87,88],[644,11,15,48,49],[644,11,16,170,171],[644,11,17,2,3],[644,11,20,65,66],[644,11,23,27,28],[644,11,29,63,64],[644,11,38,84,85],[644,12,8,19,20],[644,13,8,86,87],[644,13,15,55,56],[644,13,22,94,95],[644,14,7,10,12],[644,14,22,8,11],[645,1,9,105,106],[645,1,12,38,41],[645,1,17,26,28],[646,1,76,63,64],[648,1,36,119,120],[648,1,37,76,80],[648,1,73,45,46],[648,1,74,80,81],[648,1,77,3,6],[648,1,78,70,71],[648,1,120,86,87],[648,2,25,103,107],[648,2,44,76,77],[648,3,97,16,18],[649,4,25,32,34],[649,5,1,15,16],[649,11,14,17,18],[649,11,16,76,77],[649,11,36,31,32],[649,12,15,31,32],[649,12,62,13,14],[649,12,89,55,56],[650,2,4,233,234],[650,7,86,44,45],[650,8,44,94,95],[650,9,32,130,131],[650,9,96,32,33],[650,11,52,116,118],[650,16,39,62,63],[652,1,5,37,38],[652,1,35,0,3],[652,1,41,129,133],[652,1,67,128,129],[652,1,77,35,36],[652,2,13,34,35],[653,1,19,204,205],[653,1,34,76,77],[653,1,42,51,54],[653,1,45,262,263],[653,1,53,193,194],[653,1,72,168,169],[653,1,73,25,26],[653,1,84,270,272],[661,1,11,0,1],[661,2,442,0,1],[661,2,463,1,4],[661,3,29,6,7],[661,3,454,1,2],[661,4,381,4,5],[661,4,661,0,1],[661,5,356,3,4],[661,7,78,7,8],[661,7,170,3,4],[661,7,306,3,5],[661,7,367,0,1],[661,7,532,8,9],[661,7,548,0,1],[661,7,606,6,7],[661,8,323,1,2],[661,8,372,0,1],[661,8,385,0,1],[661,8,418,1,3],[661,8,501,6,7],[661,9,26,3,5],[661,9,255,3,4],[661,10,146,4,5],[662,1,508,4,5],[662,2,723,2,5],[662,3,543,5,6],[663,13,58,7,8],[663,13,79,0,1],[663,14,110,0,3],[663,17,253,0,1],[665,3,15,3,4],[666,1,159,2,3],[666,1,164,2,7],[669,5,4,527,532],[669,6,16,131,133],[669,10,7,225,227],[669,30,0,660,663],[669,37,1,143,144],[670,9,180,45,46],[670,9,213,35,38],[670,12,84,78,80],[670,12,135,2,3],[674,5,187,63,64],[674,5,200,52,53],[674,6,19,16,17],[674,15,180,68,72],[674,18,94,49,50],[675,35,0,42,45],[676,9,0,21,24],[688,14,1,22,24],[691,15,2,28,31],[691,15,24,156,158],[691,15,71,27,28],[709,10,7,3,4],[718,2,14,6,7],[718,2,15,69,71],[718,4,12,184,185],[722,1,76,3,5],[723,1,411,6,7],[723,1,595,0,1],[728,1,492,6,7],[732,1,280,3,4],[735,125,14,57,58],[738,1,487,4,6],[742,1,470,0,1],[743,1,367,4,5],[751,1,31,27,29],[751,3,7,37,39],[980,3,37,9,10],[983,1,4,107,108],[984,1,7,236,238],[984,1,11,256,257],[984,1,16,14,18],[992,1,11,142,146],[995,1,7,52,55],[998,1,26,204,207],[999,1,11,223,225],[999,1,12,42,43],[1000,1,2,93,97],[1001,1,10,30,31],[1003,1,19,19,20],[1004,1,11,508,510],[1005,1,10,241,244],[1006,1,25,58,61],[1006,1,29,29,34],[1006,1,37,80,82],[1008,1,1,82,86],[1008,1,21,50,51],[1010,1,7,10,14]]},{"label":"castra 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(someone)","src":"sample","note":"common in Caesar","cat":"Latin idiom","kind":"curated","occ":[[20,1,32,5,6],[20,1,49,43,44],[20,1,53,4,5],[20,1,106,4,5],[20,1,148,8,12],[20,1,224,10,11],[20,2,6,20,21],[20,2,47,1,2],[20,2,162,34,35],[20,3,6,13,14],[20,3,21,5,6],[20,3,36,6,7],[20,3,38,8,9],[20,3,105,14,15],[20,4,25,6,7],[20,4,27,4,5],[20,5,141,10,11],[20,5,204,20,21],[20,5,263,8,9],[20,5,280,8,9],[20,5,305,12,13],[20,7,0,24,25],[20,7,503,28,29],[21,3,178,1,2],[22,6,267,3,4],[34,1,4,79,82],[34,2,25,44,47],[583,1,734,1,3],[584,1,284,3,4],[585,4,364,5,6],[589,5,65,2,3],[589,5,71,0,2],[591,1,281,3,5],[593,2,279,0,2],[593,2,414,0,1],[593,2,596,1,2],[593,2,670,1,2],[597,1,795,10,14],[597,1,1446,4,5],[598,1,380,5,7],[599,5,41,10,12],[600,1,1022,0,6],[604,1,16,1,2],[604,1,168,1,2],[604,2,280,4,6],[605,1,946,3,7],[607,4,150,7,11],[608,1,25,30,34],[608,1,47,7,8],[608,1,62,12,13],[608,1,64,37,38],[608,1,65,8,9],[608,1,73,47,48],[609,1,8,128,129],[610,1,11,1,2],[610,1,14,107,109],[610,2,2,70,71],[610,2,19,167,170],[610,2,39,1,2],[610,3,7,49,50],[610,3,13,32,33],[610,3,40,126,127],[610,3,50,1,2],[610,3,78,213,214],[611,1,17,77,78],[611,1,37,86,87],[612,1,57,47,48],[612,1,82,26,29],[615,2,65,8,9],[615,2,417,26,27],[615,2,471,124,125],[615,2,532,17,18],[615,2,637,25,29],[615,2,657,51,53],[615,2,789,56,58],[634,1,14,10,11],[640,1,59,23,28],[646,1,69,97,98],[647,2,46,115,116],[649,1,62,99,103],[649,2,5,20,21],[649,2,48,26,31],[649,2,52,44,47],[649,3,34,5,6],[649,3,51,67,68],[649,4,20,222,223],[649,4,36,157,158],[649,4,39,30,31],[649,4,52,110,114],[649,5,83,36,38],[649,5,90,56,57],[649,7,16,23,26],[649,7,31,54,57],[649,7,50,127,128],[649,7,62,97,100],[649,8,0,152,154],[649,8,11,26,27],[649,8,15,38,39],[649,8,59,81,82],[649,9,11,23,24],[649,9,67,54,55],[649,9,79,12,15],[649,10,62,114,115],[649,10,95,31,32],[649,10,118,20,21],[649,10,122,65,67],[649,10,123,77,79],[649,11,4,18,21],[649,11,7,5,7],[649,11,27,63,64],[649,11,32,69,71],[649,12,42,134,135],[649,12,47,102,104],[649,12,79,49,52],[649,13,158,142,144],[649,13,164,69,73],[649,14,4,10,11],[649,14,13,46,48],[649,14,28,36,38],[649,14,31,67,69],[649,14,44,22,25],[649,14,45,39,41],[649,14,46,32,34],[649,15,0,77,78],[649,15,13,88,89],[649,15,22,99,100],[649,16,33,20,21],[649,16,52,51,53],[649,16,60,27,28],[650,1,15,14,16],[650,1,56,15,18],[650,1,102,101,102],[650,2,21,7,11],[650,2,28,49,51],[650,2,41,45,48],[650,2,95,167,168],[650,3,5,96,97],[650,3,12,45,49],[650,3,13,50,52],[650,4,8,53,54],[650,4,48,5,6],[650,4,66,135,137],[650,5,65,66,68],[650,7,107,71,72],[650,8,47,64,67],[650,8,51,61,62],[650,8,64,80,81],[650,8,74,16,18],[650,9,6,30,34],[650,9,7,82,83],[650,9,33,67,68],[650,9,74,91,92],[650,10,6,79,80],[650,10,23,96,98],[650,10,47,81,82],[650,11,46,21,22],[650,11,72,50,51],[650,11,78,13,14],[650,12,42,30,31],[650,12,55,9,10],[650,12,78,57,60],[650,12,83,170,171],[650,12,114,33,34],[650,13,2,65,67],[650,13,8,18,19],[650,13,18,37,41],[650,13,53,5,10],[650,13,71,60,63],[650,13,93,156,159],[650,13,101,9,12],[650,13,113,8,10],[650,14,91,0,3],[650,15,5,135,137],[650,15,43,19,20],[650,15,71,46,50],[650,15,74,11,12],[651,1,51,65,69],[651,1,61,198,201],[652,1,5,19,21],[652,1,10,13,15],[652,1,22,53,54],[652,2,7,46,48],[652,2,12,37,38],[653,1,45,15,17],[653,1,78,99,102],[653,1,103,12,13],[657,8,3,1645,1646],[661,9,582,2,3],[669,16,44,591,596],[669,17,3,657,661],[670,1,379,26,29],[670,2,126,3,5],[670,3,108,45,47],[670,3,115,51,53],[670,3,192,15,16],[670,5,255,15,17],[672,1,10,56,59],[672,4,18,135,137],[672,8,51,9,11],[672,10,69,60,61],[674,3,87,95,96],[674,4,125,4,6],[674,10,3,29,31],[674,17,177,20,23],[677,12,2,31,34],[677,59,1,84,87],[744,11,1,0,2],[759,1,27,50,54],[761,4,19,545,548],[980,4,14,12,16],[980,9,53,9,11],[980,9,59,6,10],[989,1,7,30,34],[1006,1,13,79,83]]},{"label":"dextram 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epithets","kind":"curated","occ":[[0,1,550,4,6],[0,1,567,4,6],[0,4,49,4,6],[0,8,470,6,8],[0,14,158,3,5],[0,14,221,5,7],[0,14,262,4,6],[0,15,33,5,7],[0,15,48,6,8],[0,16,438,4,6],[0,18,238,3,5],[0,18,356,3,5],[0,18,359,4,6],[0,20,308,4,6],[233,1,334,3,5],[233,1,350,3,5],[233,1,355,3,5]]},{"label":"λευκώλενος Ἥρη","lang":"grc","gloss":"white-armed Hera","src":"curated","note":"epithet formula","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,1,54,6,7],[0,1,194,6,7],[0,1,207,7,8],[0,1,571,4,5],[0,1,594,6,7],[0,5,710,6,7],[0,5,754,4,5],[0,5,766,6,7],[0,5,774,4,5],[0,5,783,4,5],[0,8,349,5,6],[0,8,380,6,7],[0,8,483,8,9],[0,14,275,6,7],[0,15,77,6,7],[0,15,91,5,6],[0,15,129,6,7],[0,19,406,4,5],[0,20,111,4,5],[0,21,376,6,7],[0,21,417,6,7],[0,21,433,6,7],[0,21,511,5,6],[0,24,54,4,5],[2,1,313,5,6],[233,1,95,4,5],[233,1,99,0,2],[233,1,105,4,5],[234,1,7,5,6],[856,1,6,5,6],[868,1,7,5,6]]},{"label":"κορυθαίολος Ἕκτωρ","lang":"grc","gloss":"Hector of the flashing helmet","src":"curated","note":"epithet formula","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,2,815,4,5],[0,3,82,5,6],[0,3,323,7,8],[0,5,679,6,7],[0,5,688,8,9],[0,6,115,4,5],[0,6,262,5,6],[0,6,341,8,9],[0,6,358,5,6],[0,6,368,4,5],[0,6,439,5,6],[0,6,519,4,5],[0,7,157,5,6],[0,7,232,5,6],[0,7,262,5,6],[0,7,286,5,6],[0,8,159,6,7],[0,8,323,8,9],[0,8,376,4,5],[0,11,314,5,6],[0,12,229,6,7],[0,15,245,4,5],[0,15,503,5,6],[0,17,95,5,6],[0,17,121,7,8],[0,17,168,6,7],[0,17,187,4,5],[0,17,692,7,8],[0,18,20,7,8],[0,18,130,5,6],[0,18,283,6,7],[0,19,133,8,9],[0,20,429,5,6],[0,22,231,5,6],[0,22,248,4,5],[0,22,336,4,5],[0,22,354,4,5],[0,22,470,4,6],[124,1,10,176,177],[492,13,6,394,395]]},{"label":"ἐϋκνήμιδες Ἀχαιοί","lang":"grc","gloss":"the well-greaved Achaeans","src":"curated","note":"epithet formula","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,1,16,4,5],[0,2,330,4,5],[0,3,303,4,5],[0,3,342,4,5],[0,3,369,4,5],[0,3,376,5,6],[0,4,79,4,5],[0,4,413,2,3],[0,5,263,5,6],[0,5,323,3,4],[0,5,667,3,4],[0,6,528,3,4],[0,7,56,4,5],[0,7,66,4,5],[0,7,171,4,5],[0,7,310,3,4],[0,7,429,4,5],[0,11,148,7,8],[0,12,140,5,6],[0,13,50,3,4],[0,13,400,3,4],[0,14,48,6,7],[0,17,369,5,6],[0,18,150,4,5],[0,19,73,6,7],[0,23,271,4,5],[0,23,657,4,5],[0,23,720,5,6],[0,24,799,3,4],[1,3,148,5,6],[1,11,508,4,5],[1,20,145,6,7]]},{"label":"κάρη κομόωντες Ἀχαιοί","lang":"grc","gloss":"the long-haired Achaeans","src":"curated","note":"epithet formula","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,2,10,3,5],[0,2,27,3,5],[0,2,50,3,5],[0,2,64,3,5],[0,2,322,3,5],[0,2,442,3,5],[0,2,471,3,5],[0,3,42,3,5],[0,3,78,3,5],[0,4,260,6,8],[0,4,267,3,5],[0,7,84,3,5],[0,7,327,3,5],[0,7,441,4,6],[0,7,447,5,7],[0,7,458,5,7],[0,7,471,2,4],[0,7,475,3,5],[0,8,52,5,7],[0,8,340,3,5],[0,8,509,5,7],[0,9,44,3,5],[0,13,309,2,4],[0,18,5,8,10],[0,18,358,3,5],[0,19,68,3,5],[1,1,89,3,5],[1,2,6,2,4],[1,20,276,5,7]]},{"label":"πολύμητις Ὀδυσσεύς","lang":"grc","gloss":"Odysseus of many wiles","src":"curated","note":"epithet formula","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,1,310,7,8],[0,1,439,6,7],[0,3,215,3,5],[0,3,267,2,3],[0,4,328,4,5],[0,4,348,6,7],[0,10,147,8,9],[0,10,381,4,5],[0,10,399,4,5],[0,10,422,4,5],[0,10,487,5,6],[0,10,553,4,5],[0,14,81,6,7],[0,19,153,4,5],[0,19,214,4,5],[0,23,708,2,3],[0,23,754,2,3],[1,2,172,6,7],[1,4,762,3,6],[1,5,213,4,5],[1,7,206,4,5],[1,7,239,4,5],[1,7,301,4,5],[1,8,151,4,5],[1,8,164,6,7],[1,8,411,4,5],[1,8,462,4,5],[1,8,485,4,5],[1,9,0,4,5],[1,11,353,4,5],[1,11,376,4,5],[1,13,310,4,5],[1,13,381,4,5],[1,13,415,4,5],[1,14,389,4,5],[1,14,438,4,5],[1,15,379,4,5],[1,16,199,4,5],[1,17,15,4,5],[1,17,191,4,5],[1,17,352,4,5],[1,17,452,4,5],[1,18,50,4,5],[1,18,123,4,5],[1,18,311,3,4],[1,18,336,6,7],[1,18,364,4,5],[1,19,40,4,5],[1,19,69,6,7],[1,19,105,4,5],[1,19,163,4,5],[1,19,219,4,5],[1,19,260,4,5],[1,19,334,4,5],[1,19,381,4,5],[1,19,498,4,5],[1,19,553,4,5],[1,19,581,4,5],[1,19,584,3,6],[1,20,167,4,5],[1,20,182,8,9],[1,21,273,4,5],[1,21,403,6,7],[1,22,0,4,5],[1,22,33,6,7],[1,22,59,6,7],[1,22,104,4,5],[1,22,169,4,5],[1,22,319,6,7],[1,22,370,4,5],[1,22,389,4,5],[1,22,429,4,5],[1,22,489,4,5],[1,23,127,4,5],[1,23,245,6,7],[1,23,261,4,5],[1,24,301,4,5],[1,24,329,4,5],[1,24,355,4,5],[1,24,405,4,5],[126,1,6,243,244],[492,9,9,130,131],[492,13,62,128,129]]},{"label":"Τηλέμαχος πεπνυμένος","lang":"grc","gloss":"prudent Telemachus","src":"curated","note":"epithet formula","cat":"Homeric formulae and epithets","kind":"curated","occ":[[1,1,212,3,4],[1,1,229,3,4],[1,1,305,3,4],[1,1,344,3,4],[1,1,366,2,3],[1,1,387,3,4],[1,1,411,3,4],[1,2,128,3,4],[1,2,207,3,4],[1,2,308,3,4],[1,2,370,3,4],[1,3,20,3,4],[1,3,74,3,4],[1,3,200,3,4],[1,3,224,3,4],[1,3,238,3,4],[1,4,289,3,4],[1,4,314,3,4],[1,4,592,3,4],[1,15,85,3,4],[1,15,153,3,4],[1,15,178,3,4],[1,15,264,3,4],[1,15,278,3,4],[1,15,501,2,3],[1,15,511,3,4],[1,15,534,3,4],[1,16,29,3,4],[1,16,67,3,4],[1,16,110,3,4],[1,16,144,3,4],[1,16,238,3,4],[1,16,260,3,4],[1,17,44,3,4],[1,17,76,3,4],[1,17,106,3,4],[1,17,391,3,4],[1,17,597,3,4],[1,18,225,3,4],[1,19,25,3,4],[1,20,337,3,4],[1,21,342,3,4],[1,22,152,3,4],[1,22,460,2,3],[1,23,121,3,4],[1,24,509,3,4]]},{"label":"ἠριγένεια Ἠώς","lang":"grc","gloss":"early-born Dawn","src":"curated","note":"epithet formula; with ῥοδοδάκτυλος in the dawn line","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,1,476,2,5],[0,8,507,4,5],[0,24,787,2,5],[1,2,0,2,5],[1,3,403,2,5],[1,3,490,2,5],[1,4,305,2,5],[1,4,430,2,5],[1,4,575,2,5],[1,5,227,2,5],[1,8,0,2,5],[1,9,151,2,5],[1,9,169,2,5],[1,9,306,2,5],[1,9,436,2,5],[1,9,559,2,5],[1,10,186,2,5],[1,12,7,2,5],[1,12,315,2,5],[1,13,17,2,5],[1,13,93,3,4],[1,15,188,2,5],[1,17,0,2,5],[1,19,427,2,5],[199,11,38,97,98],[234,1,184,0,2],[235,1,225,0,4],[1012,6,193,2,7]]},{"label":"βοὴν ἀγαθός","lang":"grc","gloss":"good at the war cry","src":"curated","note":"epithet of Menelaus and Diomedes","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,2,407,4,5],[0,2,562,3,4],[0,2,566,3,4],[0,2,585,4,5],[0,3,95,4,5],[0,4,219,3,4],[0,5,113,4,5],[0,5,319,3,4],[0,5,346,5,6],[0,5,431,3,4],[0,5,595,4,5],[0,5,854,3,4],[0,6,11,4,5],[0,6,36,4,5],[0,6,121,3,4],[0,6,211,5,6],[0,7,398,4,5],[0,8,90,5,6],[0,8,144,4,5],[0,9,30,4,5],[0,9,691,4,5],[0,10,35,3,4],[0,10,59,4,5],[0,10,218,4,5],[0,10,240,4,5],[0,10,282,3,4],[0,11,344,4,5],[0,13,122,4,5],[0,13,580,4,5],[0,13,592,4,5],[0,14,108,4,5],[0,15,248,3,4],[0,15,567,3,4],[0,15,670,3,4],[0,17,101,5,6],[0,17,236,5,6],[0,17,245,5,6],[0,17,559,4,5],[0,17,650,5,6],[0,17,655,5,6],[0,17,664,3,4],[0,24,249,4,5],[1,3,310,4,5],[1,4,306,4,5],[1,4,608,5,6],[1,15,13,3,4],[1,15,56,4,5],[1,15,66,4,5],[1,15,91,5,6],[1,15,96,4,5],[1,17,119,4,5],[199,5,3,27,28],[199,5,4,285,286],[199,6,20,95,96],[427,1,11,74,75],[438,1,10,269,273]]},{"label":"ἔπος ἔφατο ὀνόμαζε","lang":"grc","gloss":"spoke a word and called him by name","src":"curated","note":"ἔπος τ᾽ ἔφατ᾽ ἔκ τ᾽ ὀνόμαζε: speech introduction","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,1,360,4,9],[0,3,397,4,9],[0,5,371,4,9],[0,6,252,6,11],[0,6,405,6,11],[0,6,484,4,9],[0,7,107,3,8],[0,14,217,5,10],[0,14,231,6,11],[0,14,295,4,9],[0,15,551,4,9],[0,18,383,6,11],[0,18,422,6,11],[0,19,6,6,11],[0,21,355,4,9],[0,24,126,4,9],[0,24,285,4,9],[1,2,301,7,12],[1,3,373,5,10],[1,4,310,4,9],[1,4,609,4,9],[1,5,180,4,9],[1,6,253,4,9],[1,7,329,5,10],[1,8,193,4,9],[1,8,290,7,12],[1,10,279,7,12],[1,10,318,2,7],[1,11,246,7,12],[1,14,51,5,10],[1,15,123,5,10],[1,15,529,6,11],[1,16,415,3,8],[1,17,214,4,9],[1,18,77,3,8],[1,18,162,3,8],[1,19,89,3,8],[1,19,401,3,8],[1,21,83,3,8],[1,21,166,3,8],[1,21,247,4,9],[1,21,286,3,8],[1,23,94,3,8],[24,9,123,34,40],[191,10,1,212,217],[235,1,143,4,9],[235,1,175,4,9]]},{"label":"ἀπαμειβόμενος προσέφη","lang":"grc","gloss":"said in answer","src":"curated","note":"τὸν δ᾽ ἀπαμειβόμενος προσέφη: reply formula","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,1,83,2,3],[0,1,129,2,3],[0,1,214,2,3],[0,1,284,2,3],[0,1,559,2,3],[0,2,368,2,3],[0,4,187,2,3],[0,5,763,2,3],[0,5,813,2,3],[0,6,519,2,3],[0,7,282,2,3],[0,8,468,2,3],[0,9,306,2,3],[0,9,601,2,3],[0,9,638,2,3],[0,10,41,2,3],[0,10,381,2,3],[0,10,422,2,3],[0,10,553,2,3],[0,11,315,2,3],[0,11,605,2,3],[0,13,75,2,3],[0,14,310,2,3],[0,14,339,2,3],[0,18,186,2,3],[0,19,144,2,3],[0,19,153,2,3],[0,19,197,2,3],[0,19,214,2,3],[0,20,18,2,3],[0,21,221,2,3],[0,22,181,2,3],[0,23,92,2,3],[0,24,63,2,3],[0,24,137,2,3],[0,24,298,2,3],[1,1,62,2,3],[1,4,146,2,3],[1,4,167,2,3],[1,4,202,2,3],[1,4,264,2,3],[1,4,823,2,3],[1,4,834,2,3],[1,5,20,2,3],[1,5,213,2,3],[1,7,206,2,3],[1,7,239,2,3],[1,7,301,2,3],[1,8,151,2,3],[1,8,411,2,3],[1,8,462,2,3],[1,9,0,2,3],[1,11,353,2,3],[1,11,376,2,3],[1,12,383,2,3],[1,13,138,2,3],[1,13,152,2,3],[1,13,310,2,3],[1,13,381,2,3],[1,13,415,2,3],[1,14,54,2,3],[1,14,164,2,3],[1,14,190,2,3],[1,14,359,2,3],[1,14,389,2,3],[1,14,441,2,3],[1,14,506,2,3],[1,15,379,2,3],[1,16,59,2,3],[1,16,133,2,3],[1,16,199,2,3],[1,16,462,2,3],[1,17,15,2,3],[1,17,191,2,3],[1,17,271,2,3],[1,17,310,2,3],[1,17,352,2,3],[1,17,379,2,3],[1,17,511,2,3],[1,17,578,2,3],[1,18,123,2,3],[1,18,364,2,3],[1,19,40,2,3],[1,19,105,2,3],[1,19,163,2,3],[1,19,219,2,3],[1,19,260,2,3],[1,19,334,2,3],[1,19,381,2,3],[1,19,498,2,3],[1,19,553,2,3],[1,19,581,2,3],[1,20,35,2,3],[1,20,167,2,3],[1,20,225,2,3],[1,22,104,2,3],[1,22,169,2,3],[1,22,429,2,3],[1,22,489,2,3],[1,23,127,2,3],[1,23,261,2,3],[1,24,301,2,3],[1,24,329,2,3],[1,24,355,2,3],[1,24,405,2,3],[1,24,476,2,3],[233,1,477,2,3],[820,10,45,0,3]]},{"label":"ὑπόδρα ἰδών","lang":"grc","gloss":"with an angry look, glowering","src":"curated","note":"precedes a rebuke","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,1,147,3,4],[0,2,244,2,3],[0,4,348,3,4],[0,4,410,3,4],[0,5,250,3,4],[0,5,887,3,4],[0,10,445,3,4],[0,12,229,3,4],[0,14,81,3,4],[0,15,12,2,3],[0,17,140,1,2],[0,17,168,3,4],[0,18,283,3,4],[0,20,427,3,4],[0,22,259,3,4],[0,22,343,3,4],[0,24,558,3,4],[1,8,164,3,4],[1,17,458,2,3],[1,18,13,3,4],[1,18,336,3,4],[1,18,387,2,3],[1,19,69,3,4],[1,22,33,3,4],[1,22,59,3,4],[1,22,319,3,4],[4,1,443,2,3],[236,1,47,1,2]]},{"label":"ἕρκος ὀδόντων","lang":"grc","gloss":"the barrier of the teeth","src":"curated","note":"ποῖόν σε ἔπος φύγεν ἕρκος ὀδόντων: what a word has escaped you!","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,4,349,5,6],[0,9,408,7,8],[0,14,82,5,6],[1,1,63,7,8],[1,3,229,6,7],[1,5,21,7,8],[1,10,327,6,7],[1,19,491,7,8],[1,21,167,6,7],[1,23,68,7,8],[128,1,7,54,55],[196,1,25,262,263],[199,5,11,94,95],[553,6,143,78,79],[847,5,6,2121,2126],[884,1,103,20,21]]},{"label":"θεῶν γούνασι κεῖται","lang":"grc","gloss":"lies on the knees of the gods (rests with the gods)","src":"curated","note":"of an outcome not yet decided","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,17,513,4,7],[0,20,434,4,7],[1,1,266,5,8],[1,1,399,5,8],[1,16,127,5,8],[39,6,66,57,60],[1012,7,70,5,8],[1014,3,283,7,9]]},{"label":"κλέος ἄφθιτον","lang":"grc","gloss":"imperishable fame","src":"curated","note":"Achilles' choice, Il. 9.413","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,9,412,6,7]]},{"label":"κατὰ φρένα θυμόν","lang":"grc","gloss":"in mind and in heart","src":"curated","note":"κατὰ φρένα καὶ κατὰ θυμόν: of deliberating","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,1,192,4,8],[0,4,162,5,9],[0,5,670,3,7],[0,6,446,5,9],[0,8,168,3,7],[0,11,410,4,8],[0,15,162,3,7],[0,17,105,4,8],[0,18,14,4,8],[0,20,263,4,8],[1,1,293,3,7],[1,4,116,3,7],[1,4,119,4,8],[1,4,812,5,9],[1,5,364,4,8],[1,5,423,4,8],[1,6,117,3,7],[1,10,150,3,7],[1,15,210,5,9],[1,20,9,3,7],[1,24,234,3,7],[199,10,85,295,301],[233,1,69,4,8],[430,1,0,61,65],[438,1,1,303,307]]},{"label":"θυμὸν ὄρινε","lang":"grc","gloss":"stirred his heart","src":"curated","note":"","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,2,141,5,8],[0,3,394,6,9],[0,4,207,6,9],[0,5,28,1,2],[0,9,590,2,3],[0,11,790,8,9],[0,11,802,6,9],[0,13,417,4,5],[0,13,467,6,9],[0,14,457,4,5],[0,14,485,4,5],[0,15,402,8,9],[0,16,279,1,2],[0,17,122,6,7],[0,18,222,1,2],[0,24,466,7,8],[0,24,567,7,8],[1,4,365,7,8],[1,8,177,0,2],[1,14,360,7,8],[1,15,485,8,9],[1,17,149,6,9],[1,18,74,7,8],[1,20,8,2,3],[1,21,86,0,3],[1,24,317,2,3],[191,10,2,148,149],[233,1,527,2,3],[454,1,29,37,38],[799,1,29,70,71],[1011,3,514,6,7],[1012,1,439,4,7],[1012,3,630,6,7],[1012,7,475,0,4],[1012,13,55,6,8],[1012,13,565,3,6],[1016,7,320,75,76]]},{"label":"λῦσε γυῖα","lang":"grc","gloss":"loosed his limbs (killed him)","src":"curated","note":"death formula","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,4,468,4,6],[0,7,5,6,7],[0,7,11,5,7],[0,7,15,9,11],[0,11,239,8,10],[0,11,259,4,6],[0,13,84,7,8],[0,15,434,6,8],[0,16,311,5,7],[0,16,399,5,7],[0,16,464,6,8],[0,16,804,6,10],[0,17,523,4,5],[0,18,30,3,6],[0,21,405,7,9],[1,8,232,6,7],[1,18,237,5,7],[1,18,241,8,9],[1,18,340,6,9],[6,1,901,0,3],[492,10,12,111,113],[576,1,2,158,160],[1012,7,584,3,5]]},{"label":"σκότος ὄσσε κάλυψε","lang":"grc","gloss":"darkness covered his eyes (he died)","src":"curated","note":"death formula","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,4,460,5,7],[0,4,502,5,7],[0,4,525,6,8],[0,6,10,5,7],[0,13,574,5,7],[0,14,517,5,7],[0,15,577,6,8],[0,16,315,5,7],[0,16,324,6,8],[0,20,392,6,8],[0,20,470,5,7],[0,21,180,6,8],[233,1,372,6,8]]},{"label":"ὀδὰξ ἕλον οὖδας","lang":"grc","gloss":"they bit the dust","src":"curated","note":"of men falling in battle","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,11,747,1,3],[0,19,60,5,8],[0,24,737,3,6],[1,22,268,5,8]]},{"label":"δούπησεν πεσών","lang":"grc","gloss":"he fell with a thud","src":"curated","note":"δούπησεν δὲ πεσών, ἀράβησε δὲ τεύχε᾽ ἐπ᾽ αὐτῷ","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,4,503,0,2],[0,5,41,0,2],[0,5,539,0,2],[0,5,616,0,2],[0,11,448,0,2],[0,13,186,0,2],[0,13,372,0,2],[0,13,441,0,2],[0,15,420,0,2],[0,15,523,0,2],[0,15,577,0,2],[0,16,324,0,2],[0,16,400,0,2],[0,16,598,0,2],[0,16,821,0,2],[0,17,49,0,2],[0,17,310,0,2],[0,17,579,0,2],[0,20,387,0,2],[1,22,93,0,2],[1,24,524,0,2],[465,1,21,32,34]]},{"label":"πόσιος ἐδητύος","lang":"grc","gloss":"drink and food","src":"curated","note":"αὐτὰρ ἐπεὶ πόσιος καὶ ἐδητύος ἐξ ἔρον ἕντο: when they had put away desire for drink and food","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,1,468,2,4],[0,2,431,2,4],[0,7,322,2,4],[0,9,91,2,4],[0,9,221,2,4],[0,19,230,1,3],[0,19,319,1,3],[0,23,56,2,4],[0,24,627,2,4],[1,1,149,2,4],[1,3,66,2,4],[1,3,472,2,4],[1,4,67,2,4],[1,8,71,2,4],[1,8,484,2,4],[1,12,307,2,4],[1,14,453,2,4],[1,15,142,2,4],[1,15,302,2,4],[1,15,500,2,4],[1,16,54,2,4],[1,16,478,2,4],[1,17,98,2,4],[199,1,14,198,200],[233,1,516,2,4]]},{"label":"χεῖρας ἴαλλον","lang":"grc","gloss":"they put out their hands (to the food)","src":"curated","note":"οἱ δ᾽ ἐπ᾽ ὀνείαθ᾽ ἑτοῖμα προκείμενα χεῖρας ἴαλλον","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,9,90,6,7],[0,9,220,6,7],[0,15,18,5,8],[0,24,626,6,7],[1,1,148,6,7],[1,4,66,6,7],[1,4,217,6,7],[1,5,199,6,7],[1,8,70,6,7],[1,8,483,6,7],[1,9,287,6,7],[1,10,375,0,1],[1,14,452,6,7],[1,15,141,6,7],[1,16,53,6,7],[1,17,97,6,7],[1,20,255,6,7],[199,4,11,336,337],[199,7,114,231,232],[236,1,22,4,5],[1012,1,446,7,8],[1012,4,437,4,5]]},{"label":"φρεσὶ θῆκε","lang":"grc","gloss":"put it in his mind","src":"curated","note":"of a god prompting a thought","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,1,54,3,4],[0,8,217,3,4],[0,10,45,4,5],[0,13,120,5,6],[0,16,82,8,9],[0,17,469,2,6],[0,19,120,7,8],[0,21,144,9,10],[1,4,728,6,7],[1,5,426,3,4],[1,6,139,2,3],[1,11,145,6,7],[1,14,226,9,10],[1,15,233,3,4],[1,16,280,4,5],[1,16,289,7,8],[1,18,157,4,5],[1,21,0,4,5],[7,1,443,1,3],[49,1,5,1,6],[72,32,3,16,17],[124,1,10,995,996],[231,11,0,9,10],[233,1,257,8,9],[233,1,537,6,7],[235,1,14,4,5],[1011,1,1139,5,6],[1011,4,1196,9,10],[1012,9,85,9,10],[1012,11,220,9,10],[1012,12,228,9,10],[1012,12,307,5,6]]},{"label":"εὖ ποιεῖν","lang":"grc","gloss":"to treat well, do good to","src":"curated","note":"with accusative of the person","cat":"Attic Greek idiom","kind":"curated","occ":[[0,7,338,4,5],[1,5,258,1,5],[11,1,86,2,3],[19,1,26,51,52],[19,1,38,63,64],[19,1,120,57,60],[19,1,121,59,62],[19,2,26,3,4],[24,1,302,30,31],[24,1,541,21,25],[24,1,641,14,16],[24,1,684,60,61],[24,2,384,63,64],[24,2,389,70,74],[24,3,153,44,45],[24,3,476,54,55],[24,5,60,3,5],[24,5,287,45,47],[24,6,16,6,7],[24,6,83,33,34],[24,6,302,38,39],[24,7,60,22,23],[24,8,172,25,28],[24,8,219,21,23],[24,8,332,16,20],[24,9,235,51,52],[25,3,174,6,7],[25,3,221,20,23],[25,7,54,14,15],[26,1,103,67,68],[26,1,165,31,34],[26,1,178,8,9],[26,2,65,24,25],[26,2,66,52,53],[26,2,111,13,14],[26,5,116,18,19],[26,7,21,5,9],[26,7,64,37,38],[26,7,82,14,15],[26,7,95,7,10],[26,7,200,18,19],[26,7,218,6,7],[26,7,278,17,18],[26,7,290,43,44],[27,1,66,58,61],[28,1,25,56,59],[29,1,14,89,91],[29,1,22,65,66],[30,1,39,9,10],[31,1,75,11,12],[32,1,466,4,6],[39,1,76,26,27],[39,2,138,82,83],[39,3,94,90,91],[39,3,96,97,98],[39,3,98,88,89],[39,7,4,12,14],[39,7,124,2,3],[65,1,4,32,33],[71,2,5,24,25],[71,16,5,29,34],[73,3,1,37,40],[74,15,8,6,7],[82,3,3,20,24],[84,1,1,68,69],[89,3,0,30,32],[89,38,3,27,28],[94,4,2,16,20],[98,13,3,5,6],[103,7,3,32,37],[103,39,4,4,5],[103,41,0,63,64],[103,59,1,14,15],[104,21,0,49,54],[116,47,8,24,25],[126,1,21,619,620],[128,1,1,299,303],[128,1,8,28,29],[134,1,29,85,86],[137,27,23,31,32],[137,27,31,8,9],[146,2,4,87,89],[146,2,5,206,207],[150,1,4,263,266],[150,1,15,98,100],[151,1,12,352,353],[168,1,12,179,180],[171,3,5,400,402],[174,1,2,64,68],[176,1,4,127,128],[193,1,30,7,12],[195,1,13,273,274],[196,1,14,92,93],[199,4,45,31,32],[199,6,5,168,172],[199,8,67,223,226],[199,9,25,147,149],[199,11,53,19,24],[199,12,62,100,101],[201,1,61,40,41],[201,1,67,18,19],[203,1,40,6,7],[204,1,55,28,29],[206,1,28,25,26],[208,1,55,15,17],[210,1,62,34,38],[210,1,79,41,42],[213,1,6,56,59],[213,1,34,34,35],[216,1,13,61,62],[218,1,130,24,25],[218,1,210,28,29],[218,1,252,56,59],[218,1,300,43,47],[219,1,35,31,32],[219,1,55,18,22],[220,1,111,5,9],[228,1,8,38,39],[241,1,49,89,92],[243,1,8,44,45],[244,1,20,23,24],[245,1,61,20,21],[247,1,63,20,21],[253,1,18,30,31],[255,1,109,26,27],[255,1,119,72,73],[255,1,146,52,55],[256,1,39,59,60],[256,1,40,17,18],[256,1,132,66,69],[256,1,181,19,20],[256,1,211,10,14],[256,1,214,31,32],[256,1,221,39,40],[256,1,261,63,69],[257,1,4,61,62],[257,1,7,52,57],[257,1,21,39,41],[257,1,29,51,52],[257,1,38,62,63],[257,1,40,33,35],[257,1,45,11,12],[257,1,50,11,12],[257,1,56,73,74],[257,1,57,29,31],[257,1,63,71,76],[257,1,65,25,26],[257,1,84,17,19],[257,1,86,55,59],[257,1,101,71,75],[257,1,122,47,48],[257,1,123,28,29],[257,1,137,38,40],[257,1,140,96,97],[257,1,150,56,57],[257,1,155,86,87],[257,1,158,15,17],[258,1,100,30,31],[260,1,142,84,85],[260,1,162,39,40],[260,1,184,15,16],[273,1,1,60,61],[273,1,37,50,51],[273,1,54,59,60],[282,1,68,51,52],[289,1,8,36,37],[289,1,24,20,25],[294,1,69,14,15],[301,1,29,21,22],[302,1,14,38,44],[302,1,19,9,12],[302,1,21,9,13],[302,1,32,7,8],[305,1,35,17,18],[305,1,37,34,35],[306,1,10,5,6],[307,1,1,18,20],[315,1,46,27,29],[318,1,97,10,11],[318,1,135,64,65],[318,1,148,78,79],[320,1,32,76,77],[322,1,12,40,45],[322,1,27,16,19],[329,1,16,73,74],[329,1,17,14,15],[333,1,4,40,41],[335,1,6,154,155],[338,14,6,16,17],[363,6,9,31,35],[363,7,45,10,11],[364,1,114,12,15],[364,2,18,44,45],[364,2,27,62,63],[364,2,47,32,33],[364,2,55,20,24],[364,2,56,39,40],[364,2,61,26,27],[364,2,64,72,73],[364,2,72,27,28],[364,2,83,27,28],[364,2,84,41,42],[364,2,85,13,14],[364,2,105,28,29],[364,2,113,92,93],[364,3,120,60,61],[364,3,140,97,98],[364,4,86,4,5],[365,2,4,51,52],[365,7,40,59,60],[365,11,7,24,25],[365,11,21,54,56],[365,20,13,40,43],[366,4,46,50,53],[366,8,37,18,19],[368,1,91,167,168],[368,1,92,72,73],[368,1,99,91,92],[368,1,105,31,35],[368,1,111,13,15],[368,1,126,54,55],[368,2,12,37,40],[368,2,95,26,27],[368,3,26,77,78],[368,4,36,69,70],[368,4,127,8,10],[368,4,131,62,65],[368,5,27,74,75],[368,5,28,50,51],[368,5,68,66,67],[368,5,99,38,39],[368,5,209,71,72],[368,6,47,23,24],[368,7,42,18,19],[368,8,79,44,45],[368,8,239,45,46],[369,3,1,18,19],[369,6,11,9,10],[369,6,12,7,8],[369,11,13,31,32],[369,11,14,5,6],[370,4,2,29,30],[375,12,9,24,25],[383,1,57,334,337],[384,1,43,436,437],[385,1,19,263,268],[389,1,4,41,42],[389,1,6,301,302],[389,1,37,42,43],[390,1,28,315,317],[393,1,1,398,400],[393,1,2,93,94],[398,1,11,227,228],[399,1,35,115,116],[400,1,2,370,374],[400,1,8,198,201],[400,1,17,116,119],[400,1,52,261,262],[400,1,73,371,374],[401,1,1,394,395],[401,1,25,36,39],[402,1,22,323,326],[404,1,3,122,123],[404,1,8,335,338],[406,1,4,98,99],[410,1,24,293,296],[410,8,11,386,388],[410,12,18,250,251],[412,2,5,4,5],[413,1,13,81,82],[425,1,6,50,51],[428,1,26,87,89],[430,1,22,50,53],[431,1,6,44,45],[431,1,9,175,177],[433,1,12,176,178],[434,1,29,51,52],[434,1,44,115,117],[435,1,23,139,141],[436,1,24,123,125],[442,1,9,81,83],[443,1,9,67,68],[444,1,4,156,161],[445,1,6,172,173],[445,1,33,120,121],[452,1,23,67,68],[454,1,18,33,34],[456,1,37,75,76],[456,1,62,0,5],[461,1,18,119,120],[462,1,11,120,121],[463,1,12,105,106],[464,1,14,11,12],[464,1,24,163,164],[465,1,3,129,130],[465,1,11,19,20],[465,1,14,144,145],[465,1,28,145,150],[466,1,5,25,26],[467,1,6,77,78],[467,1,26,50,51],[472,1,0,40,41],[472,1,2,332,333],[477,1,12,65,66],[477,1,15,79,80],[477,1,43,216,217],[478,20,1,39,40],[478,25,4,97,98],[479,5,0,66,67],[480,8,1,3,4],[480,10,2,44,45],[481,15,2,50,51],[483,7,2,226,227],[483,7,5,455,456],[483,7,7,16,17],[483,7,9,364,365],[483,7,10,37,38],[483,7,11,913,914],[483,8,1,23,24],[483,8,2,618,621],[484,1,9,512,516],[484,2,0,261,263],[484,4,0,259,260],[484,4,2,838,839],[484,8,10,23,25],[484,8,11,332,334],[484,8,12,125,126],[484,9,1,195,196],[484,9,6,104,107],[484,9,8,86,87],[484,9,10,29,30],[484,10,8,1342,1345],[485,9,1,307,308],[485,14,5,593,597],[487,3,4,388,389],[488,1,141,24,28],[488,1,172,25,26],[488,1,182,87,88],[488,1,235,2,3],[488,1,289,29,30],[488,1,302,47,51],[488,2,16,13,14],[488,2,27,7,10],[488,2,57,2,3],[488,2,101,50,51],[488,2,116,13,14],[488,2,187,32,33],[488,2,358,20,21],[488,3,15,49,50],[488,3,103,87,90],[488,3,110,48,52],[492,2,45,5,7],[495,1,132,79,83],[495,9,152,65,67],[496,2,146,5,7],[496,5,110,1,2],[496,6,342,7,8],[496,7,111,34,35],[496,12,23,34,35],[496,14,378,14,15],[497,1,291,28,32],[499,1,536,7,9],[503,1,4,15,16],[509,1,19,14,19],[510,1,13,4,5],[515,1,9,67,68],[518,1,22,55,56],[520,1,30,11,13],[520,1,31,33,35],[520,1,35,34,35],[521,1,8,11,12],[521,1,19,64,68],[521,1,21,55,56],[524,1,13,12,13],[525,1,3,38,39],[525,1,15,8,11],[531,1,23,76,77],[535,5,114,23,24],[535,9,265,16,17],[535,10,357,15,16],[535,15,89,22,23],[539,1,4,561,562],[551,2,145,233,234],[551,3,15,34,35],[551,3,97,22,23],[552,1,3,2428,2432],[552,1,9,3249,3250],[553,1,37,14,15],[553,1,45,122,123],[553,1,46,9,10],[553,2,27,131,132],[553,3,53,123,124],[553,6,99,44,48],[553,6,101,33,34],[553,6,102,33,34],[553,6,157,58,59],[553,7,15,85,86],[553,7,41,142,143],[553,7,64,36,40],[554,1,32,72,73],[554,1,39,77,78],[556,2,110,7,11],[556,2,326,50,51],[556,2,397,31,32],[556,4,121,25,26],[556,4,485,13,14],[791,1,3,2446,2450],[791,1,9,3293,3294],[792,3,12,2170,2171],[794,1,32,74,75],[794,1,39,80,81],[798,120,4,78,82],[809,1,112,99,100],[820,1,61,12,13],[820,1,137,56,57],[820,5,225,27,30],[820,10,70,43,46],[820,11,335,137,139],[828,4,47,43,44],[828,4,70,52,53],[837,1,21,126,127],[837,1,24,148,149],[842,1,62,400,401],[846,2,21,244,246],[854,3,5,46,48],[884,1,22,66,67],[884,1,149,27,31],[885,3,26,59,69],[885,3,242,15,16],[888,1,56,8,12],[893,1,86,10,13],[893,1,88,49,50],[894,1,38,32,34],[906,1,111,3,4],[907,2,136,14,15],[908,1,104,28,30],[910,1,58,10,11],[915,1,1,138,139],[921,1,67,24,25],[928,32,9,34,36],[928,40,13,7,12],[931,10,28,31,33],[931,10,31,19,21],[932,6,2,6,9],[932,8,15,29,31],[932,28,62,8,9],[932,30,4,21,23],[933,24,19,18,19],[945,10,15,20,22],[945,11,3,8,10],[945,11,21,6,7],[952,3,28,2,3],[952,3,29,12,13],[955,24,20,3,4],[957,12,0,1,2],[974,1,37,7,8],[974,1,63,18,19],[975,36,10,19,20],[1014,1,79,23,24],[1014,1,216,27,32],[1014,2,412,40,41],[1014,3,486,33,35],[1014,4,301,17,18],[1014,8,574,52,53],[1014,8,788,8,9],[1015,43,72,9,10],[1015,46,94,27,28],[1015,46,137,11,13],[1015,47,40,14,15],[1016,3,60,119,120],[1016,4,51,65,66],[1016,4,55,81,82],[1016,4,352,36,37],[1016,5,215,8,9],[1016,5,269,0,1],[1016,7,19,39,40],[1016,8,125,74,75],[1016,8,142,92,93],[1016,8,231,59,63],[1016,9,38,5,9],[1016,10,25,29,30],[1016,10,145,88,89],[1016,11,140,110,111],[1016,11,253,66,67],[1016,19,56,50,51]]},{"label":"κακῶς ποιεῖν","lang":"grc","gloss":"to treat badly, harm","src":"curated","note":"with accusative of the person","cat":"Attic Greek 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πράττειν","lang":"grc","gloss":"to fare well, prosper","src":"curated","note":"also a letter greeting: εὖ πράττειν","cat":"Attic Greek 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γράφεσθαι","lang":"grc","gloss":"to indict, bring a public prosecution","src":"curated","note":"law-court term","cat":"Attic Greek 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φέρειν","lang":"grc","gloss":"to cast a vote","src":"curated","note":"","cat":"Attic Greek 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ποιεῖσθαι","lang":"grc","gloss":"to make a truce, conclude a treaty","src":"curated","note":"middle voice","cat":"Attic Greek 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referre","lang":"lat","gloss":"to repay a kindness, show gratitude in deed","src":"curated","note":"","cat":"Latin 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62,63],[755,7,21,47,48],[756,1,0,134,135],[979,2,418,3,4],[980,3,97,28,29],[980,3,157,14,15],[980,4,100,12,13],[980,5,123,24,25],[980,6,46,42,43],[980,7,79,8,9],[980,10,44,28,29],[980,10,59,24,28],[981,1,2,27,28],[984,1,1,110,112],[985,1,7,223,224],[995,1,3,87,88],[995,1,7,90,91],[998,1,28,111,112],[998,1,29,9,11],[998,1,44,97,98],[1004,1,5,70,71],[1009,1,9,152,153]]},{"label":"in 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22,8,10],[1015,46,66,27,29],[1016,7,280,60,62]]},{"label":"τί 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6,19,3,7],[938,11,16,17,21],[939,4,32,14,18],[939,7,6,30,33],[939,13,14,12,13],[939,23,0,14,15],[940,13,12,6,7],[947,10,53,3,4],[947,11,8,12,13],[948,11,12,5,6],[958,14,2,2,7],[974,1,47,10,11],[975,17,11,39,40],[1013,1,137,63,64],[1013,1,162,21,22],[1013,2,65,16,18],[1013,3,153,10,13],[1013,4,53,63,64],[1013,4,104,31,34],[1013,5,98,62,63],[1013,5,116,46,48],[1013,6,87,28,33],[1013,7,41,76,77],[1014,1,760,4,6],[1014,5,415,14,17],[1015,37,158,39,41],[1015,38,53,34,37],[1015,38,79,19,21],[1015,38,222,64,65],[1015,39,82,22,23],[1015,39,225,43,44],[1015,41,230,89,91],[1015,41,259,43,44],[1015,42,17,8,9],[1015,45,172,13,15],[1015,46,98,26,28],[1015,46,160,26,30],[1015,46,182,42,43],[1015,46,200,23,28],[1015,46,222,19,22],[1015,47,36,15,18],[1015,47,64,24,28],[1015,48,75,31,35],[1015,49,24,3,5],[1015,49,87,20,21],[1015,49,92,27,30],[1015,52,245,16,17],[1015,53,132,19,22],[1015,54,182,55,56],[1016,1,77,17,21],[1016,2,123,2,3],[1016,2,186,70,72],[1016,2,259,24,25],[1016,4,47,31,32],[1016,4,119,22,24],[1016,4,280,26,28],[1016,5,37,60,64],[1016,5,54,53,55],[1016,5,60,6,8],[1016,6,176,91,95],[1016,6,182,17,22],[1016,6,210,34,38],[1016,6,222,11,12],[1016,7,225,61,62],[1016,8,6,33,34],[1016,8,15,40,42],[1016,8,172,31,33],[1016,8,175,70,72],[1016,8,300,4,7],[1016,9,0,35,39],[1016,9,363,16,18],[1016,10,26,16,17],[1016,10,324,70,71],[1016,11,258,32,37],[1016,20,34,21,22],[1016,20,42,8,9]]},{"label":"secundum naturam vivere","lang":"lat","gloss":"to live according to nature","src":"curated","note":"Seneca, Cicero's De finibus","cat":"Stoic Latin","kind":"curated","occ":[[648,3,22,91,94],[670,12,245,20,25],[752,8,14,5,7],[752,8,21,1,3],[755,7,29,4,7]]},{"label":"convenienter naturae vivere","lang":"lat","gloss":"to live in agreement with nature","src":"curated","note":"Seneca, De vita beata 3","cat":"Stoic Latin","kind":"curated","occ":[[648,3,12,8,10]]},{"label":"recta ratio","lang":"lat","gloss":"right reason","src":"curated","note":"Cicero, De re publica 3.33; Seneca","cat":"Stoic Latin","kind":"curated","occ":[[611,1,65,67,70],[670,1,9,5,6],[670,1,175,41,43],[670,2,111,2,6],[670,4,246,7,9],[670,9,2,34,37],[674,15,32,19,20],[674,17,27,41,46],[692,16,3,43,45],[692,17,51,42,43],[759,1,32,61,62]]},{"label":"summum bonum","lang":"lat","gloss":"the highest good","src":"curated","note":"Cicero's De finibus","cat":"Stoic 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sayings","kind":"curated","occ":[]},{"label":"festina lente","lang":"lat","gloss":"make haste slowly","src":"curated","note":"Augustus' motto (Suetonius, Divus Augustus 25)","cat":"Latin sayings","kind":"curated","occ":[]},{"label":"nil admirari","lang":"lat","gloss":"to wonder at nothing","src":"curated","note":"Horace, Epistles 1.6.1","cat":"Latin sayings","kind":"curated","occ":[]},{"label":"nulla dies sine linea","lang":"lat","gloss":"no day without a line","src":"curated","note":"Pliny, Natural History 35.84, on the painter Apelles","cat":"Latin sayings","kind":"curated","occ":[]},{"label":"in vino veritas","lang":"lat","gloss":"in wine, truth","src":"curated","note":"Pliny, Natural History 14.141","cat":"Latin sayings","kind":"curated","occ":[]},{"label":"ex nihilo nihil fit","lang":"lat","gloss":"nothing comes from nothing","src":"curated","note":"Lucretius, De rerum natura 1.150","cat":"Greek philosophy","kind":"curated","occ":[]},{"label":"suave mari magno","lang":"lat","gloss":"how sweet, on the great sea","src":"curated","note":"Lucretius 2.1, on watching a shipwreck from shore","cat":"Greek philosophy","kind":"curated","occ":[]},{"label":"ἐχθίστη δὲ ὀδύνη","lang":"grc","gloss":"the most hateful of sorrows","src":"curated","note":"Herodotus 9.16: the Persian guest's lament to Thersander at Thebes, that the bitterest pain is to see much and be able to do nothing","cat":"Politics and history","kind":"curated","occ":[[24,9,40,9,11]]},{"label":"πολλὰ φρονέοντα μηδενὸς κρατέειν","lang":"grc","gloss":"to know much and control nothing","src":"curated","note":"Herodotus 9.16: the Persian guest's lament, 'the most hateful sorrow among men'","cat":"Politics and history","kind":"curated","occ":[[24,9,40,18,21]]},{"label":"δῶρον τοῦ ποταμοῦ","lang":"grc","gloss":"gift of the river (Egypt as the gift of the Nile)","src":"curated","note":"Herodotus 2.5: Egypt is acquired land and the gift of the river","cat":"Politics and history","kind":"curated","occ":[[24,2,12,37,39],[492,12,7,275,277]]},{"label":"τὸ θεῖον πᾶν ἐὸν φθονερόν","lang":"grc","gloss":"the divine is wholly jealous","src":"curated","note":"Herodotus 1.32: Solon to Croesus on divine envy and human reversals","cat":"Religion and cult","kind":"curated","occ":[[24,1,98,42,46],[182,1,14,37,41]]},{"label":"σκοπέειν δὲ χρὴ παντὸς χρήματος τὴν τελευτήν","lang":"grc","gloss":"one must look to the end of every matter","src":"curated","note":"Herodotus 1.32: Solon to Croesus; call no man happy until he is dead","cat":"Politics and history","kind":"curated","occ":[[24,1,106,26,32]]},{"label":"γῆν τε καὶ ὕδωρ","lang":"grc","gloss":"earth and water (token of submission to the Persian king)","src":"curated","note":"Herodotus 6.48, 7.32: the Great King's demand for submission","cat":"Politics and history","kind":"curated","occ":[[24,4,341,73,76],[24,4,355,19,22],[24,5,36,41,44],[24,5,38,20,23],[24,5,39,53,56],[24,5,189,45,48],[24,6,108,13,16],[24,6,109,37,40],[24,6,223,49,52],[24,7,112,12,15],[24,7,112,46,49],[24,7,317,49,52],[24,7,320,36,39],[24,7,408,47,50],[24,7,561,67,70],[24,8,94,39,42],[182,1,32,103,106],[495,3,113,38,41],[847,4,42,485,488]]},{"label":"ξύλινον τεῖχος","lang":"grc","gloss":"wooden wall","src":"curated","note":"Herodotus 7.141: the Delphic oracle to the Athenians before Salamis","cat":"Religion and cult","kind":"curated","occ":[[24,7,349,9,10],[24,7,349,39,40],[24,7,350,12,13],[24,8,102,61,62],[24,9,185,20,21],[25,2,310,8,9],[66,10,1,10,11],[488,1,317,23,24],[820,5,174,37,38],[820,5,183,43,44]]},{"label":"ὁ μέγας βασιλεύς","lang":"grc","gloss":"the Great King (of Persia)","src":"curated","note":"Standard Greek title for the Persian king, in Herodotus, Xenophon and others","cat":"Politics and history","kind":"curated","occ":[[39,6,59,76,78],[397,1,6,398,400],[502,1,55,34,36],[556,3,584,13,15],[830,1,0,23,25],[830,6,7,11,13],[830,6,7,14,16],[830,10,6,30,32],[908,1,84,4,6],[910,1,135,67,69],[939,18,18,16,18],[970,36,3,12,15],[1013,5,94,51,53]]},{"label":"ἱστορίης ἀπόδεξις","lang":"grc","gloss":"exposition of an inquiry","src":"curated","note":"Herodotus 1, opening sentence: 'this is the exposition of the inquiry of Herodotus of Halicarnassus'","cat":"Rhetoric and literature","kind":"curated","occ":[[24,1,0,2,3],[169,1,12,155,156]]},{"label":"ὅμαιμόν τε καὶ ὁμόγλωσσον","lang":"grc","gloss":"of the same blood and the same tongue","src":"curated","note":"Herodotus 8.144: the Athenians on Greek unity","cat":"Politics and history","kind":"curated","occ":[[24,8,337,52,55]]},{"label":"πλῆθος δὲ ἄρχον","lang":"grc","gloss":"the rule of the many","src":"curated","note":"Herodotus 3.80: the constitutional debate","cat":"Politics and history","kind":"curated","occ":[[24,3,299,0,2]]},{"label":"μεγάλην ἀρχὴν καταλύσει","lang":"grc","gloss":"will destroy a great empire","src":"curated","note":"Herodotus 1.53, 1.91: the Delphic oracle to Croesus","cat":"Religion and cult","kind":"curated","occ":[[430,1,19,26,28],[488,3,36,63,65],[820,5,155,87,89],[820,5,157,31,33]]},{"label":"κτῆμά τε ἐς αἰεὶ","lang":"grc","gloss":"a possession for all time","src":"curated","note":"Thucydides 1.22: his history as a permanent possession, not a prize piece for the moment","cat":"Politics and history","kind":"curated","occ":[[25,1,70,40,43]]},{"label":"ἀνδρῶν γὰρ ἐπιφανῶν πᾶσα γῆ τάφος","lang":"grc","gloss":"for famous men have the whole earth as their tomb","src":"curated","note":"Thucydides 2.43: Pericles' funeral oration","cat":"Politics and history","kind":"curated","occ":[[25,2,172,0,5]]},{"label":"δυνατὰ δὲ οἱ προύχοντες πράσσουσι","lang":"grc","gloss":"the strong do what they can","src":"curated","note":"Thucydides 5.89: the Athenians in the Melian dialogue (the strong do what they can, the weak suffer what they must)","cat":"Politics and history","kind":"curated","occ":[[25,5,344,70,74]]},{"label":"ἀληθεστάτην πρόφασιν","lang":"grc","gloss":"the truest cause","src":"curated","note":"Thucydides 1.23: the real cause of the Peloponnesian War, Athenian growth and Spartan fear","cat":"Politics and history","kind":"curated","occ":[[25,1,76,3,4]]},{"label":"φιλοκαλοῦμέν τε γὰρ μετ᾽ εὐτελείας","lang":"grc","gloss":"for we love beauty with economy","src":"curated","note":"Thucydides 2.40: Pericles' funeral oration on Athenian character","cat":"Politics and history","kind":"curated","occ":[[25,2,156,1,5]]},{"label":"τὴν εἰωθυῖαν ἀξίωσιν τῶν ὀνομάτων","lang":"grc","gloss":"the accustomed value of words","src":"curated","note":"Thucydides 3.82: the corruption of language in civil strife at Corcyra","cat":"Politics and history","kind":"curated","occ":[[25,3,328,1,5],[126,1,11,294,298]]},{"label":"δημοκρατία κέκληται","lang":"grc","gloss":"is called a democracy","src":"curated","note":"Thucydides 2.37: Pericles on the Athenian constitution","cat":"Politics and history","kind":"curated","occ":[[25,2,147,33,34]]},{"label":"ἀεὶ παῖδές ἐστε","lang":"grc","gloss":"you are always children","src":"curated","note":"Plato, Timaeus 22b: the Egyptian priest to Solon, 'you Greeks are always children'","cat":"Greek philosophy","kind":"curated","occ":[[407,1,5,121,123],[820,10,69,52,54]]},{"label":"φιλόσοφοι βασιλεύσωσιν","lang":"grc","gloss":"philosophers become kings","src":"curated","note":"Plato, Republic 473c-d: cities will not rest from evils until philosophers rule","cat":"Greek philosophy","kind":"curated","occ":[[19,5,121,88,89],[535,12,368,13,14],[905,2,1,24,25]]},{"label":"ἐπέκεινα τῆς οὐσίας","lang":"grc","gloss":"beyond being","src":"curated","note":"Plato, Republic 509b: the Good lies beyond being in dignity and power","cat":"Greek philosophy","kind":"curated","occ":[[19,6,125,68,70],[820,11,213,41,43]]},{"label":"ἐν καταγείῳ οἰκήσει σπηλαιώδει","lang":"grc","gloss":"in an underground cave-like dwelling","src":"curated","note":"Plato, Republic 514a: the opening of the allegory of the cave","cat":"Greek philosophy","kind":"curated","occ":[[19,7,0,22,25]]},{"label":"τὰ αὑτοῦ πράττειν","lang":"grc","gloss":"to do one's own","src":"curated","note":"Plato, Republic 433a-b: justice as each doing his own work","cat":"Greek philosophy","kind":"curated","occ":[[19,2,64,39,41],[19,4,66,79,81],[19,4,67,28,30],[19,4,69,75,77],[193,1,19,21,23],[193,1,19,40,42],[395,1,8,280,282],[395,1,9,98,100],[395,1,9,122,124],[395,1,9,175,177],[395,1,9,193,195],[412,9,1,9,11]]},{"label":"τὸ δαιμόνιον σημεῖον","lang":"grc","gloss":"the divine sign","src":"curated","note":"Plato, Republic 496c; cf. Apology 31d: Socrates' inner divine sign","cat":"Greek philosophy","kind":"curated","occ":[[19,6,61,29,31]]},{"label":"μελέτη θανάτου","lang":"grc","gloss":"practice of death","src":"curated","note":"Plato, Phaedo 81a: philosophy as the practice of dying and being dead","cat":"Greek philosophy","kind":"curated","occ":[[29,1,117,9,10],[553,2,108,4,5],[553,5,66,26,27],[820,11,278,73,74]]},{"label":"ποιητὴν καὶ πατέρα","lang":"grc","gloss":"maker and father","src":"curated","note":"Plato, Timaeus 28c: the demiurge is the maker and father of this universe","cat":"Greek philosophy","kind":"curated","occ":[[407,1,12,5,7],[553,2,77,85,87],[553,5,91,58,60],[799,1,6,187,189],[820,13,125,52,54],[889,1,174,74,76],[896,1,143,113,115],[898,1,97,51,53],[898,1,235,7,9],[906,1,104,21,23],[907,2,5,25,27]]},{"label":"δεύτερον πλοῦν","lang":"grc","gloss":"second voyage","src":"curated","note":"Plato, Phaedo 99d: a second-best course; the proverbial second sailing when the wind fails","cat":"Greek philosophy","kind":"curated","occ":[]},{"label":"τὸ ὂν καὶ τὸ μὴ ὄν","lang":"grc","gloss":"being and not-being","src":"curated","note":"Aristotle, Metaphysics; the Parmenidean and Platonic problem of being and not-being","cat":"Greek philosophy","kind":"curated","occ":[[485,4,1,1115,1120],[485,4,6,235,240]]},{"label":"χαλεπὰ τὰ καλά","lang":"grc","gloss":"fine things are hard","src":"curated","note":"Plato, Republic 435c and Hippias Major 304e, proverbial","cat":"Greek philosophy","kind":"curated","occ":[[19,4,78,74,76],[123,1,8,159,161],[383,1,1,91,93],[402,1,23,458,460]]},{"label":"μὰ τὸν κύνα","lang":"grc","gloss":"by the dog","src":"curated","note":"Socrates' characteristic oath in Plato (Gorgias, Apology); the dog is the Egyptian god, perhaps Anubis","cat":"Religion and cult","kind":"curated","occ":[[400,1,14,105,107],[400,1,35,172,174],[402,1,17,211,213]]},{"label":"σῶμά ἐστιν ἡμῖν σῆμα","lang":"grc","gloss":"the body is a tomb for us","src":"curated","note":"Plato, Gorgias 493a; Cratylus 400c: the Orphic-Pythagorean word play soma/sema","cat":"Greek philosophy","kind":"curated","occ":[[400,1,46,66,69]]},{"label":"ἥττω λόγον κρείττω","lang":"grc","gloss":"weaker argument the stronger","src":"curated","note":"Plato, Apology 18b: the charge against Socrates of making the weaker argument the stronger","cat":"Rhetoric and literature","kind":"curated","occ":[[27,1,5,76,78],[27,1,10,47,49],[27,1,32,58,60],[39,2,19,6,8]]},{"label":"ἓν ἐπὶ πολλῶν","lang":"grc","gloss":"one over many","src":"curated","note":"Aristotle, Posterior Analytics 77a, 100a","cat":"Greek philosophy","kind":"curated","occ":[[485,1,8,93,95],[485,1,8,161,163],[485,1,8,413,415],[485,7,15,287,289],[485,13,3,403,405],[485,13,3,655,657]]},{"label":"τὸ ἓν καὶ τὰ πολλά","lang":"grc","gloss":"the one and the many","src":"curated","note":"Plato (e.g. Republic 525a, Parmenides) and Aristotle on unity and plurality","cat":"Greek philosophy","kind":"curated","occ":[[192,1,15,161,165],[485,10,2,2,6],[485,10,3,725,729],[485,10,4,11,15],[485,10,5,364,368]]},{"label":"ἐνέργεια κατ᾽ ἀρετήν","lang":"grc","gloss":"activity in accordance with virtue","src":"curated","note":"Aristotle, Nicomachean Ethics 1098a: the human good as activity of soul according to virtue","cat":"Greek philosophy","kind":"curated","occ":[[483,2,0,527,529],[484,1,8,189,191]]},{"label":"μεσότης τις","lang":"grc","gloss":"a kind of mean","src":"curated","note":"Aristotle, Nicomachean Ethics 1106b-1107a: virtue is a mean between excess and deficiency","cat":"Greek philosophy","kind":"curated","occ":[[39,5,88,4,5],[483,2,9,1623,1624],[483,3,2,217,218],[484,2,5,546,547],[484,5,4,898,899],[847,6,31,512,513]]},{"label":"ἐν βίῳ τελείῳ","lang":"grc","gloss":"in a complete life","src":"curated","note":"Aristotle, Nicomachean Ethics 1098a: happiness requires a complete life","cat":"Greek philosophy","kind":"curated","occ":[[39,5,29,6,8],[484,1,6,774,776],[888,1,59,44,46]]},{"label":"μία γὰρ χελιδὼν ἔαρ οὐ ποιεῖ","lang":"grc","gloss":"one swallow does not make a spring","src":"curated","note":"Aristotle, Nicomachean Ethics 1098a","cat":"Greek philosophy","kind":"curated","occ":[[484,1,6,778,783]]},{"label":"πάντες ἄνθρωποι τοῦ εἰδέναι ὀρέγονται","lang":"grc","gloss":"all men by nature desire to know","src":"curated","note":"Aristotle, Metaphysics 980a, the opening sentence","cat":"Greek philosophy","kind":"curated","occ":[[485,1,0,0,4]]},{"label":"δυνάμει καὶ ἐνεργείᾳ","lang":"grc","gloss":"in potentiality and in actuality","src":"curated","note":"Aristotle's central pair of terms (Metaphysics Theta)","cat":"Greek philosophy","kind":"curated","occ":[[485,6,1,77,79],[485,9,5,247,249],[485,11,8,11,13],[823,9,27,31,33],[847,6,8,315,317]]},{"label":"κινοῦν ἀκίνητον","lang":"grc","gloss":"unmoved mover","src":"curated","note":"Aristotle, Physics 8 and Metaphysics Lambda","cat":"Greek philosophy","kind":"curated","occ":[[485,4,7,402,403],[485,12,7,139,140],[485,12,7,1051,1052]]},{"label":"νοήσεως νόησις","lang":"grc","gloss":"thought of thought","src":"curated","note":"Aristotle, Metaphysics 1074b: the divine mind thinks itself","cat":"Greek philosophy","kind":"curated","occ":[[485,12,8,251,252]]},{"label":"ἐλέου καὶ φόβου","lang":"grc","gloss":"pity and fear","src":"curated","note":"Aristotle, Poetics 1449b: tragedy accomplishes the catharsis of such emotions through pity and fear","cat":"Epic and tragedy","kind":"curated","occ":[[31,1,61,28,30],[31,1,160,4,6]]},{"label":"μίμησις πράξεως","lang":"grc","gloss":"imitation of action","src":"curated","note":"Aristotle, Poetics 1449b: tragedy is the imitation of a serious action","cat":"Epic and tragedy","kind":"curated","occ":[[31,1,61,3,4],[31,1,80,2,3]]},{"label":"περιπέτεια καὶ ἀναγνώρισις","lang":"grc","gloss":"reversal and recognition","src":"curated","note":"Aristotle, Poetics 1452a: the elements of complex plot","cat":"Epic and tragedy","kind":"curated","occ":[[31,1,131,9,11],[31,1,219,8,10]]},{"label":"φύσει δοῦλος","lang":"grc","gloss":"slave by nature","src":"curated","note":"Aristotle, Politics 1254a-b: the theory of natural slavery","cat":"Greek philosophy","kind":"curated","occ":[[445,1,23,81,82],[487,1,4,166,167],[487,1,5,218,219],[889,1,108,11,12],[904,1,247,65,66]]},{"label":"ἄρχειν καὶ ἄρχεσθαι","lang":"grc","gloss":"to rule and be ruled","src":"curated","note":"Aristotle, Politics 1277b: the citizen's alternation of ruling and being ruled","cat":"Greek philosophy","kind":"curated","occ":[[399,1,17,292,294],[410,3,8,61,63],[410,3,14,9,11],[483,7,6,365,367],[484,5,5,401,403],[487,1,4,233,235],[487,3,5,272,274],[487,3,5,286,288],[487,3,18,441,443],[487,7,19,249,251],[487,7,19,396,398]]},{"label":"φιλοσοφώτερον καὶ σπουδαιότερον","lang":"grc","gloss":"more philosophical and more serious","src":"curated","note":"Aristotle, Poetics 1451b: poetry is more philosophical than history","cat":"Epic and tragedy","kind":"curated","occ":[[31,1,106,2,4]]},{"label":"ὕβρις φυτεύει τύραννον","lang":"grc","gloss":"hubris breeds the tyrant","src":"curated","note":"Sophocles, Oedipus Tyrannus 873","cat":"Epic and tragedy","kind":"curated","occ":[[15,1,839,0,2]]},{"label":"τελευταίαν ἰδεῖν ἡμέραν","lang":"grc","gloss":"to look to the last day","src":"curated","note":"Sophocles, Oedipus Tyrannus 1528-30: call no man happy until he has passed life's end","cat":"Epic and tragedy","kind":"curated","occ":[]},{"label":"πάθει μάθος","lang":"grc","gloss":"learning through suffering","src":"curated","note":"Aeschylus, Agamemnon 177: Zeus has set wisdom to come by suffering","cat":"Epic and tragedy","kind":"curated","occ":[[9,1,171,3,4]]},{"label":"ἄγραπτα κἀσφαλῆ θεῶν νόμιμα","lang":"grc","gloss":"the unwritten and unfailing laws of the gods","src":"curated","note":"Sophocles, Antigone 454-5","cat":"Epic and tragedy","kind":"curated","occ":[]},{"label":"συνέχθειν ἀλλὰ συμφιλεῖν","lang":"grc","gloss":"to join in hating but in loving","src":"curated","note":"Sophocles, Antigone 523: Antigone's creed","cat":"Epic and tragedy","kind":"curated","occ":[[13,1,500,1,4],[126,1,8,28,30]]},{"label":"πολλὰ τὰ δεινὰ","lang":"grc","gloss":"many are the wonders (terrors)","src":"curated","note":"Sophocles, Antigone 332: the ode on man","cat":"Epic and tragedy","kind":"curated","occ":[[13,1,325,0,2]]},{"label":"μὴ φῦναι τὸν ἅπαντα νικᾷ λόγον","lang":"grc","gloss":"not to be born conquers every word","src":"curated","note":"Sophocles, Oedipus at Colonus 1225","cat":"Epic and tragedy","kind":"curated","occ":[[18,1,1262,0,5]]},{"label":"ἡ δὲ φρὴν ἀνώμοτος","lang":"grc","gloss":"but the mind is unsworn","src":"curated","note":"Euripides, Hippolytus 612","cat":"Epic and tragedy","kind":"curated","occ":[[43,1,605,4,7],[488,3,128,27,30],[796,1,38,151,154]]},{"label":"τέχνη δ᾽ ἀνάγκης ἀσθενεστέρα μακρῷ","lang":"grc","gloss":"craft is far weaker than necessity","src":"curated","note":"Aeschylus, Prometheus Bound 514","cat":"Epic and tragedy","kind":"curated","occ":[[7,1,513,0,4]]},{"label":"πρὸς κέντρα λακτίζειν","lang":"grc","gloss":"to kick against the goads","src":"curated","note":"Aeschylus, Agamemnon 1624 and Acts 26:14","cat":"Biblical Greek","kind":"curated","occ":[[340,26,13,24,26],[814,6,37,20,22]]},{"label":"ἱκετάων τε ξείνων τε","lang":"grc","gloss":"of suppliants and guests","src":"curated","note":"Odyssey 9.270: Zeus Xenios the avenger of suppliants and guests","cat":"Religion and cult","kind":"curated","occ":[[1,9,269,3,6]]},{"label":"πρὸς γὰρ Διός εἰσιν ἅπαντες ξεῖνοί τε πτωχοί τε","lang":"grc","gloss":"for from Zeus come all strangers and beggars","src":"curated","note":"Odyssey 6.207-8: the law of hospitality","cat":"Religion and cult","kind":"curated","occ":[[556,3,214,27,35]]},{"label":"εἷς οἰωνὸς ἄριστος","lang":"grc","gloss":"one bird-omen is best","src":"curated","note":"Iliad 12.243: Hector rejects Polydamas' omen: to fight for one's country","cat":"Epic and tragedy","kind":"curated","occ":[[0,12,242,0,2],[86,29,1,65,67],[146,1,11,159,161],[199,6,99,153,155],[488,2,290,35,37],[916,1,4,132,134]]},{"label":"φύλλων γενεή","lang":"grc","gloss":"the generation of leaves","src":"curated","note":"Iliad 6.146: Glaucus on the generations of men like leaves","cat":"Epic and tragedy","kind":"curated","occ":[[0,6,145,2,3],[39,9,66,65,66],[132,1,5,468,469],[492,14,50,70,71],[553,3,15,49,50]]},{"label":"πρέσβα Διὸς θυγάτηρ Ἄτη","lang":"grc","gloss":"Ate, eldest daughter of Zeus","src":"curated","note":"Iliad 19.91: Agamemnon's apology","cat":"Epic and tragedy","kind":"curated","occ":[[0,19,90,0,3]]},{"label":"δοιοὶ γάρ τε πίθοι κατακείαται ἐν Διὸς οὔδει","lang":"grc","gloss":"two jars lie on the floor of Zeus","src":"curated","note":"Iliad 24.527: the two jars of good and evil","cat":"Epic and 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\ No newline at end of file
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dare","lang":"lat","gloss":"to turn and flee","src":"sample","note":"","cat":"Roman war and politics","kind":"curated","occ":[[21,2,218,0,1],[21,9,685,5,6],[21,10,365,4,5],[21,10,646,3,6],[21,12,462,3,4],[21,12,737,4,5],[22,7,72,4,6],[22,8,428,0,1],[22,12,312,0,2],[22,13,223,2,3],[22,13,236,7,8],[22,13,878,0,2],[22,14,142,0,1],[583,1,302,2,6],[656,4,84,5,6],[661,4,467,2,3],[661,6,257,8,9],[661,9,269,6,7],[662,3,80,3,7],[663,21,159,6,7],[665,1,271,2,4],[666,1,153,5,6],[668,1,1116,4,5],[669,26,3,39,43],[670,2,175,22,24],[670,9,19,57,59],[691,3,19,89,90],[691,6,39,144,145],[692,15,32,48,50],[715,1,49,0,1],[728,2,657,1,2],[732,1,515,1,2],[738,1,503,0,1],[743,2,808,4,5],[744,41,1,1,2],[1006,1,24,53,54]]},{"label":"rumpere moras","lang":"lat","gloss":"to break off delay, act at once","src":"sample","note":"","cat":"Latin epic","kind":"curated","occ":[[21,4,568,3,4],[21,9,12,0,1],[21,12,698,1,6],[22,15,583,2,3],[656,3,42,0,1],[661,2,524,1,2],[661,4,761,1,2],[692,15,0,55,56],[692,17,134,7,8],[721,1,39,139,140],[723,1,563,1,6],[980,5,112,17,19]]},{"label":"tendere palmas","lang":"lat","gloss":"to stretch out the hands (in prayer or supplication)","src":"sample","note":"","cat":"Latin epic","kind":"curated","occ":[[21,1,92,4,7],[21,2,687,4,7],[21,5,232,1,3],[21,5,255,1,5],[21,5,685,5,6],[21,6,684,3,5],[21,10,845,2,3],[21,12,935,7,8],[22,8,835,3,6],[22,13,410,2,5],[656,4,497,2,8],[661,4,175,5,6],[661,8,582,0,4],[725,3,108,0,2],[740,4,51,2,5],[741,3,860,4,5]]},{"label":"bellum gerere","lang":"lat","gloss":"to wage war","src":"sample","note":"","cat":"Roman war and politics","kind":"curated","occ":[[20,1,3,11,12],[20,1,220,14,15],[20,1,221,20,21],[20,1,253,17,18],[20,2,46,13,14],[20,2,146,7,8],[20,2,165,14,15],[20,3,41,28,29],[20,3,44,14,15],[20,3,46,3,4],[20,3,107,45,46],[20,3,121,12,13],[20,3,141,52,53],[20,4,34,18,21],[20,4,106,5,6],[20,4,119,16,17],[20,6,121,11,12],[20,7,74,5,6],[20,7,78,5,6],[20,7,80,11,12],[20,7,175,9,10],[20,7,349,9,10],[20,7,427,16,17],[20,7,448,36,37],[20,8,99,28,31],[20,8,217,12,13],[20,8,239,28,29],[21,1,47,0,1],[21,1,262,0,2],[21,3,234,4,7],[21,7,443,0,3],[21,7,454,0,3],[21,7,663,3,5],[21,9,278,3,4],[21,11,112,1,4],[22,8,43,7,9],[22,8,57,1,5],[22,11,490,0,1],[22,12,417,5,6],[22,13,612,0,1],[22,14,528,0,2],[22,14,571,0,1],[22,14,776,0,1],[22,15,773,0,3],[34,2,0,121,123],[34,3,24,91,95],[34,3,26,17,18],[35,1,15,125,126],[35,1,28,80,81],[35,1,30,39,40],[35,1,52,85,86],[36,1,215,13,18],[36,1,323,34,35],[36,1,342,0,4],[36,1,364,14,15],[36,1,393,16,17],[595,5,1,0,5],[599,1,91,0,1],[608,1,7,126,129],[608,1,25,75,79],[608,1,35,129,130],[608,1,53,201,204],[609,1,23,50,51],[609,1,42,71,72],[609,1,65,54,55],[609,1,67,124,125],[610,2,17,206,211],[610,3,78,189,190],[610,3,102,69,70],[610,3,109,175,178],[612,1,21,26,27],[615,2,54,23,26],[615,2,316,112,113],[615,2,812,37,38],[617,1,29,42,43],[617,1,35,74,75],[617,1,40,125,126],[617,1,42,45,46],[617,1,48,102,103],[619,1,4,30,33],[619,1,5,82,83],[619,1,8,54,55],[619,1,10,31,32],[619,1,13,22,23],[619,1,27,87,88],[619,1,32,58,59],[619,1,57,43,47],[621,1,9,51,52],[621,1,15,16,17],[621,2,58,80,81],[621,2,89,107,108],[623,1,30,45,49],[623,1,31,106,107],[623,1,33,162,163],[623,1,82,60,61],[624,1,82,47,48],[626,1,29,90,92],[626,1,97,15,16],[628,1,22,88,89],[629,1,18,101,105],[629,1,19,81,82],[631,1,3,70,73],[631,1,57,68,72],[633,1,66,48,49],[634,1,13,51,53],[634,1,14,78,81],[634,1,18,45,49],[635,1,13,48,52],[635,1,39,38,39],[635,1,44,28,29],[635,1,46,58,61],[635,1,49,8,10],[636,1,68,31,34],[636,1,80,126,127],[638,1,59,13,14],[639,1,26,26,29],[642,1,21,57,61],[642,1,24,59,60],[643,1,12,105,106],[643,1,36,65,66],[644,2,115,82,83],[644,3,10,5,6],[644,5,0,26,30],[644,5,2,38,39],[644,5,44,13,14],[644,6,14,77,78],[644,6,16,99,100],[644,7,10,21,22],[644,7,18,19,20],[644,8,4,100,102],[644,8,7,1,4],[644,8,11,39,40],[644,8,31,78,81],[644,9,3,117,118],[644,9,14,35,36],[644,10,15,87,88],[644,11,15,48,49],[644,11,16,170,171],[644,11,17,2,3],[644,11,20,65,66],[644,11,23,27,28],[644,11,29,63,64],[644,11,38,84,85],[644,12,8,19,20],[644,13,8,86,87],[644,13,15,55,56],[644,13,22,94,95],[644,14,7,10,12],[644,14,22,8,11],[645,1,9,105,106],[645,1,12,38,41],[645,1,17,26,28],[646,1,76,63,64],[648,1,36,119,120],[648,1,37,76,80],[648,1,73,45,46],[648,1,74,80,81],[648,1,77,3,6],[648,1,78,70,71],[648,1,120,86,87],[648,2,25,103,107],[648,2,44,76,77],[648,3,97,16,18],[649,4,25,32,34],[649,5,1,15,16],[649,11,14,17,18],[649,11,16,76,77],[649,11,36,31,32],[649,12,15,31,32],[649,12,62,13,14],[649,12,89,55,56],[650,2,4,233,234],[650,7,86,44,45],[650,8,44,94,95],[650,9,32,130,131],[650,9,96,32,33],[650,11,52,116,118],[650,16,39,62,63],[652,1,5,37,38],[652,1,35,0,3],[652,1,41,129,133],[652,1,67,128,129],[652,1,77,35,36],[652,2,13,34,35],[653,1,19,204,205],[653,1,34,76,77],[653,1,42,51,54],[653,1,45,262,263],[653,1,53,193,194],[653,1,72,168,169],[653,1,73,25,26],[653,1,84,270,272],[661,1,11,0,1],[661,2,442,0,1],[661,2,463,1,4],[661,3,29,6,7],[661,3,454,1,2],[661,4,381,4,5],[661,4,661,0,1],[661,5,356,3,4],[661,7,78,7,8],[661,7,170,3,4],[661,7,306,3,5],[661,7,367,0,1],[661,7,532,8,9],[661,7,548,0,1],[661,7,606,6,7],[661,8,323,1,2],[661,8,372,0,1],[661,8,385,0,1],[661,8,418,1,3],[661,8,501,6,7],[661,9,26,3,5],[661,9,255,3,4],[661,10,146,4,5],[662,1,508,4,5],[662,2,723,2,5],[662,3,543,5,6],[663,13,58,7,8],[663,13,79,0,1],[663,14,110,0,3],[663,17,253,0,1],[665,3,15,3,4],[666,1,159,2,3],[666,1,164,2,7],[669,5,4,527,532],[669,6,16,131,133],[669,10,7,225,227],[669,30,0,660,663],[669,37,1,143,144],[670,9,180,45,46],[670,9,213,35,38],[670,12,84,78,80],[670,12,135,2,3],[674,5,187,63,64],[674,5,200,52,53],[674,6,19,16,17],[674,15,180,68,72],[674,18,94,49,50],[675,35,0,42,45],[676,9,0,21,24],[688,14,1,22,24],[691,15,2,28,31],[691,15,24,156,158],[691,15,71,27,28],[709,10,7,3,4],[718,2,14,6,7],[718,2,15,69,71],[718,4,12,184,185],[722,1,76,3,5],[723,1,411,6,7],[723,1,595,0,1],[728,1,492,6,7],[732,1,280,3,4],[735,125,14,57,58],[738,1,487,4,6],[742,1,470,0,1],[743,1,367,4,5],[751,1,31,27,29],[751,3,7,37,39],[980,3,37,9,10],[983,1,4,107,108],[984,1,7,236,238],[984,1,11,256,257],[984,1,16,14,18],[992,1,11,142,146],[995,1,7,52,55],[998,1,26,204,207],[999,1,11,223,225],[999,1,12,42,43],[1000,1,2,93,97],[1001,1,10,30,31],[1003,1,19,19,20],[1004,1,11,508,510],[1005,1,10,241,244],[1006,1,25,58,61],[1006,1,29,29,34],[1006,1,37,80,82],[1008,1,1,82,86],[1008,1,21,50,51],[1010,1,7,10,14]]},{"label":"castra movere","lang":"lat","gloss":"to break camp, move on","src":"sample","note":"","cat":"Roman war and politics","kind":"curated","occ":[[20,1,71,2,6],[20,1,113,14,16],[20,1,204,7,8],[20,1,218,16,17],[20,2,7,26,27],[20,4,43,21,22],[20,5,281,4,5],[20,6,34,28,29],[20,6,36,32,33],[20,7,44,4,7],[20,7,100,13,14],[20,7,110,11,14],[20,7,112,8,9],[20,7,226,25,28],[20,7,291,19,20],[21,3,518,7,8],[21,11,445,2,5],[35,1,54,107,108],[35,1,55,94,96],[36,1,141,11,13],[608,1,5,1,3],[608,1,8,10,11],[608,1,60,53,56],[608,1,74,56,57],[609,1,56,199,200],[610,1,22,157,158],[610,1,62,80,81],[610,3,37,18,19],[610,3,40,130,131],[610,3,79,214,215],[610,3,84,45,49],[647,1,76,27,28],[649,3,19,68,69],[649,10,58,12,13],[649,10,74,85,86],[649,10,121,38,39],[649,15,13,6,7],[653,1,44,73,74],[690,1,66,94,96],[690,4,33,46,49],[692,14,125,71,75],[692,28,134,51,54],[692,30,78,12,18],[692,31,81,32,33],[725,2,177,0,1],[729,2,123,1,2],[979,2,454,6,7],[979,3,254,6,7]]},{"label":"certiorem facere","lang":"lat","gloss":"to inform (someone)","src":"sample","note":"common in Caesar","cat":"Latin 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epithets","kind":"curated","occ":[[0,2,407,4,5],[0,2,562,3,4],[0,2,566,3,4],[0,2,585,4,5],[0,3,95,4,5],[0,4,219,3,4],[0,5,113,4,5],[0,5,319,3,4],[0,5,346,5,6],[0,5,431,3,4],[0,5,595,4,5],[0,5,854,3,4],[0,6,11,4,5],[0,6,36,4,5],[0,6,121,3,4],[0,6,211,5,6],[0,7,398,4,5],[0,8,90,5,6],[0,8,144,4,5],[0,9,30,4,5],[0,9,691,4,5],[0,10,35,3,4],[0,10,59,4,5],[0,10,218,4,5],[0,10,240,4,5],[0,10,282,3,4],[0,11,344,4,5],[0,13,122,4,5],[0,13,580,4,5],[0,13,592,4,5],[0,14,108,4,5],[0,15,248,3,4],[0,15,567,3,4],[0,15,670,3,4],[0,17,101,5,6],[0,17,236,5,6],[0,17,245,5,6],[0,17,559,4,5],[0,17,650,5,6],[0,17,655,5,6],[0,17,664,3,4],[0,24,249,4,5],[1,3,310,4,5],[1,4,306,4,5],[1,4,608,5,6],[1,15,13,3,4],[1,15,56,4,5],[1,15,66,4,5],[1,15,91,5,6],[1,15,96,4,5],[1,17,119,4,5],[199,5,3,27,28],[199,5,4,285,286],[199,6,20,95,96],[427,1,11,74,75],[438,1,10,269,273]]},{"label":"ἔπος ἔφατο ὀνόμαζε","lang":"grc","gloss":"spoke a word and called him by name","src":"curated","note":"ἔπος τ᾽ ἔφατ᾽ ἔκ τ᾽ ὀνόμαζε: speech introduction","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,1,360,4,9],[0,3,397,4,9],[0,5,371,4,9],[0,6,252,6,11],[0,6,405,6,11],[0,6,484,4,9],[0,7,107,3,8],[0,14,217,5,10],[0,14,231,6,11],[0,14,295,4,9],[0,15,551,4,9],[0,18,383,6,11],[0,18,422,6,11],[0,19,6,6,11],[0,21,355,4,9],[0,24,126,4,9],[0,24,285,4,9],[1,2,301,7,12],[1,3,373,5,10],[1,4,310,4,9],[1,4,609,4,9],[1,5,180,4,9],[1,6,253,4,9],[1,7,329,5,10],[1,8,193,4,9],[1,8,290,7,12],[1,10,279,7,12],[1,10,318,2,7],[1,11,246,7,12],[1,14,51,5,10],[1,15,123,5,10],[1,15,529,6,11],[1,16,415,3,8],[1,17,214,4,9],[1,18,77,3,8],[1,18,162,3,8],[1,19,89,3,8],[1,19,401,3,8],[1,21,83,3,8],[1,21,166,3,8],[1,21,247,4,9],[1,21,286,3,8],[1,23,94,3,8],[24,9,123,34,40],[191,10,1,212,217],[235,1,143,4,9],[235,1,175,4,9]]},{"label":"ἀπαμειβόμενος προσέφη","lang":"grc","gloss":"said in answer","src":"curated","note":"τὸν δ᾽ ἀπαμειβόμενος προσέφη: reply formula","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,1,83,2,3],[0,1,129,2,3],[0,1,214,2,3],[0,1,284,2,3],[0,1,559,2,3],[0,2,368,2,3],[0,4,187,2,3],[0,5,763,2,3],[0,5,813,2,3],[0,6,519,2,3],[0,7,282,2,3],[0,8,468,2,3],[0,9,306,2,3],[0,9,601,2,3],[0,9,638,2,3],[0,10,41,2,3],[0,10,381,2,3],[0,10,422,2,3],[0,10,553,2,3],[0,11,315,2,3],[0,11,605,2,3],[0,13,75,2,3],[0,14,310,2,3],[0,14,339,2,3],[0,18,186,2,3],[0,19,144,2,3],[0,19,153,2,3],[0,19,197,2,3],[0,19,214,2,3],[0,20,18,2,3],[0,21,221,2,3],[0,22,181,2,3],[0,23,92,2,3],[0,24,63,2,3],[0,24,137,2,3],[0,24,298,2,3],[1,1,62,2,3],[1,4,146,2,3],[1,4,167,2,3],[1,4,202,2,3],[1,4,264,2,3],[1,4,823,2,3],[1,4,834,2,3],[1,5,20,2,3],[1,5,213,2,3],[1,7,206,2,3],[1,7,239,2,3],[1,7,301,2,3],[1,8,151,2,3],[1,8,411,2,3],[1,8,462,2,3],[1,9,0,2,3],[1,11,353,2,3],[1,11,376,2,3],[1,12,383,2,3],[1,13,138,2,3],[1,13,152,2,3],[1,13,310,2,3],[1,13,381,2,3],[1,13,415,2,3],[1,14,54,2,3],[1,14,164,2,3],[1,14,190,2,3],[1,14,359,2,3],[1,14,389,2,3],[1,14,441,2,3],[1,14,506,2,3],[1,15,379,2,3],[1,16,59,2,3],[1,16,133,2,3],[1,16,199,2,3],[1,16,462,2,3],[1,17,15,2,3],[1,17,191,2,3],[1,17,271,2,3],[1,17,310,2,3],[1,17,352,2,3],[1,17,379,2,3],[1,17,511,2,3],[1,17,578,2,3],[1,18,123,2,3],[1,18,364,2,3],[1,19,40,2,3],[1,19,105,2,3],[1,19,163,2,3],[1,19,219,2,3],[1,19,260,2,3],[1,19,334,2,3],[1,19,381,2,3],[1,19,498,2,3],[1,19,553,2,3],[1,19,581,2,3],[1,20,35,2,3],[1,20,167,2,3],[1,20,225,2,3],[1,22,104,2,3],[1,22,169,2,3],[1,22,429,2,3],[1,22,489,2,3],[1,23,127,2,3],[1,23,261,2,3],[1,24,301,2,3],[1,24,329,2,3],[1,24,355,2,3],[1,24,405,2,3],[1,24,476,2,3],[233,1,477,2,3],[820,10,45,0,3]]},{"label":"ὑπόδρα ἰδών","lang":"grc","gloss":"with an angry look, glowering","src":"curated","note":"precedes a rebuke","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,1,147,3,4],[0,2,244,2,3],[0,4,348,3,4],[0,4,410,3,4],[0,5,250,3,4],[0,5,887,3,4],[0,10,445,3,4],[0,12,229,3,4],[0,14,81,3,4],[0,15,12,2,3],[0,17,140,1,2],[0,17,168,3,4],[0,18,283,3,4],[0,20,427,3,4],[0,22,259,3,4],[0,22,343,3,4],[0,24,558,3,4],[1,8,164,3,4],[1,17,458,2,3],[1,18,13,3,4],[1,18,336,3,4],[1,18,387,2,3],[1,19,69,3,4],[1,22,33,3,4],[1,22,59,3,4],[1,22,319,3,4],[4,1,443,2,3],[236,1,47,1,2]]},{"label":"ἕρκος ὀδόντων","lang":"grc","gloss":"the barrier of the teeth","src":"curated","note":"ποῖόν σε ἔπος φύγεν ἕρκος ὀδόντων: what a word has escaped you!","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,4,349,5,6],[0,9,408,7,8],[0,14,82,5,6],[1,1,63,7,8],[1,3,229,6,7],[1,5,21,7,8],[1,10,327,6,7],[1,19,491,7,8],[1,21,167,6,7],[1,23,68,7,8],[128,1,7,54,55],[196,1,25,262,263],[199,5,11,94,95],[553,6,143,78,79],[847,5,6,2121,2126],[884,1,103,20,21]]},{"label":"θεῶν γούνασι κεῖται","lang":"grc","gloss":"lies on the knees of the gods (rests with the gods)","src":"curated","note":"of an outcome not yet decided","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,17,513,4,7],[0,20,434,4,7],[1,1,266,5,8],[1,1,399,5,8],[1,16,127,5,8],[39,6,66,57,60],[1012,7,70,5,8],[1014,3,283,7,9]]},{"label":"κλέος ἄφθιτον","lang":"grc","gloss":"imperishable fame","src":"curated","note":"Achilles' choice, Il. 9.413","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,9,412,6,7]]},{"label":"κατὰ φρένα θυμόν","lang":"grc","gloss":"in mind and in heart","src":"curated","note":"κατὰ φρένα καὶ κατὰ θυμόν: of deliberating","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,1,192,4,8],[0,4,162,5,9],[0,5,670,3,7],[0,6,446,5,9],[0,8,168,3,7],[0,11,410,4,8],[0,15,162,3,7],[0,17,105,4,8],[0,18,14,4,8],[0,20,263,4,8],[1,1,293,3,7],[1,4,116,3,7],[1,4,119,4,8],[1,4,812,5,9],[1,5,364,4,8],[1,5,423,4,8],[1,6,117,3,7],[1,10,150,3,7],[1,15,210,5,9],[1,20,9,3,7],[1,24,234,3,7],[199,10,85,295,301],[233,1,69,4,8],[430,1,0,61,65],[438,1,1,303,307]]},{"label":"θυμὸν ὄρινε","lang":"grc","gloss":"stirred his heart","src":"curated","note":"","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,2,141,5,8],[0,3,394,6,9],[0,4,207,6,9],[0,5,28,1,2],[0,9,590,2,3],[0,11,790,8,9],[0,11,802,6,9],[0,13,417,4,5],[0,13,467,6,9],[0,14,457,4,5],[0,14,485,4,5],[0,15,402,8,9],[0,16,279,1,2],[0,17,122,6,7],[0,18,222,1,2],[0,24,466,7,8],[0,24,567,7,8],[1,4,365,7,8],[1,8,177,0,2],[1,14,360,7,8],[1,15,485,8,9],[1,17,149,6,9],[1,18,74,7,8],[1,20,8,2,3],[1,21,86,0,3],[1,24,317,2,3],[191,10,2,148,149],[233,1,527,2,3],[454,1,29,37,38],[799,1,29,70,71],[1011,3,514,6,7],[1012,1,439,4,7],[1012,3,630,6,7],[1012,7,475,0,4],[1012,13,55,6,8],[1012,13,565,3,6],[1016,7,320,75,76]]},{"label":"λῦσε γυῖα","lang":"grc","gloss":"loosed his limbs (killed him)","src":"curated","note":"death formula","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,4,468,4,6],[0,7,5,6,7],[0,7,11,5,7],[0,7,15,9,11],[0,11,239,8,10],[0,11,259,4,6],[0,13,84,7,8],[0,15,434,6,8],[0,16,311,5,7],[0,16,399,5,7],[0,16,464,6,8],[0,16,804,6,10],[0,17,523,4,5],[0,18,30,3,6],[0,21,405,7,9],[1,8,232,6,7],[1,18,237,5,7],[1,18,241,8,9],[1,18,340,6,9],[6,1,901,0,3],[492,10,12,111,113],[576,1,2,158,160],[1012,7,584,3,5]]},{"label":"σκότος ὄσσε κάλυψε","lang":"grc","gloss":"darkness covered his eyes (he died)","src":"curated","note":"death formula","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,4,460,5,7],[0,4,502,5,7],[0,4,525,6,8],[0,6,10,5,7],[0,13,574,5,7],[0,14,517,5,7],[0,15,577,6,8],[0,16,315,5,7],[0,16,324,6,8],[0,20,392,6,8],[0,20,470,5,7],[0,21,180,6,8],[233,1,372,6,8]]},{"label":"ὀδὰξ ἕλον οὖδας","lang":"grc","gloss":"they bit the dust","src":"curated","note":"of men falling in battle","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,11,747,1,3],[0,19,60,5,8],[0,24,737,3,6],[1,22,268,5,8]]},{"label":"δούπησεν πεσών","lang":"grc","gloss":"he fell with a thud","src":"curated","note":"δούπησεν δὲ πεσών, ἀράβησε δὲ τεύχε᾽ ἐπ᾽ αὐτῷ","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,4,503,0,2],[0,5,41,0,2],[0,5,539,0,2],[0,5,616,0,2],[0,11,448,0,2],[0,13,186,0,2],[0,13,372,0,2],[0,13,441,0,2],[0,15,420,0,2],[0,15,523,0,2],[0,15,577,0,2],[0,16,324,0,2],[0,16,400,0,2],[0,16,598,0,2],[0,16,821,0,2],[0,17,49,0,2],[0,17,310,0,2],[0,17,579,0,2],[0,20,387,0,2],[1,22,93,0,2],[1,24,524,0,2],[465,1,21,32,34]]},{"label":"πόσιος ἐδητύος","lang":"grc","gloss":"drink and food","src":"curated","note":"αὐτὰρ ἐπεὶ πόσιος καὶ ἐδητύος ἐξ ἔρον ἕντο: when they had put away desire for drink and food","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,1,468,2,4],[0,2,431,2,4],[0,7,322,2,4],[0,9,91,2,4],[0,9,221,2,4],[0,19,230,1,3],[0,19,319,1,3],[0,23,56,2,4],[0,24,627,2,4],[1,1,149,2,4],[1,3,66,2,4],[1,3,472,2,4],[1,4,67,2,4],[1,8,71,2,4],[1,8,484,2,4],[1,12,307,2,4],[1,14,453,2,4],[1,15,142,2,4],[1,15,302,2,4],[1,15,500,2,4],[1,16,54,2,4],[1,16,478,2,4],[1,17,98,2,4],[199,1,14,198,200],[233,1,516,2,4]]},{"label":"χεῖρας ἴαλλον","lang":"grc","gloss":"they put out their hands (to the food)","src":"curated","note":"οἱ δ᾽ ἐπ᾽ ὀνείαθ᾽ ἑτοῖμα προκείμενα χεῖρας ἴαλλον","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,9,90,6,7],[0,9,220,6,7],[0,15,18,5,8],[0,24,626,6,7],[1,1,148,6,7],[1,4,66,6,7],[1,4,217,6,7],[1,5,199,6,7],[1,8,70,6,7],[1,8,483,6,7],[1,9,287,6,7],[1,10,375,0,1],[1,14,452,6,7],[1,15,141,6,7],[1,16,53,6,7],[1,17,97,6,7],[1,20,255,6,7],[199,4,11,336,337],[199,7,114,231,232],[236,1,22,4,5],[1012,1,446,7,8],[1012,4,437,4,5],[1017,6,41,415,418]]},{"label":"φρεσὶ θῆκε","lang":"grc","gloss":"put it in his mind","src":"curated","note":"of a god prompting a thought","cat":"Homeric formulae and epithets","kind":"curated","occ":[[0,1,54,3,4],[0,8,217,3,4],[0,10,45,4,5],[0,13,120,5,6],[0,16,82,8,9],[0,17,469,2,6],[0,19,120,7,8],[0,21,144,9,10],[1,4,728,6,7],[1,5,426,3,4],[1,6,139,2,3],[1,11,145,6,7],[1,14,226,9,10],[1,15,233,3,4],[1,16,280,4,5],[1,16,289,7,8],[1,18,157,4,5],[1,21,0,4,5],[7,1,443,1,3],[49,1,5,1,6],[72,32,3,16,17],[124,1,10,995,996],[231,11,0,9,10],[233,1,257,8,9],[233,1,537,6,7],[235,1,14,4,5],[1011,1,1139,5,6],[1011,4,1196,9,10],[1012,9,85,9,10],[1012,11,220,9,10],[1012,12,228,9,10],[1012,12,307,5,6],[1027,1,5,246,247]]},{"label":"εὖ ποιεῖν","lang":"grc","gloss":"to treat well, do good to","src":"curated","note":"with accusative of the person","cat":"Attic Greek idiom","kind":"curated","occ":[[0,7,338,4,5],[1,5,258,1,5],[11,1,86,2,3],[19,1,26,51,52],[19,1,38,63,64],[19,1,120,57,60],[19,1,121,59,62],[19,2,26,3,4],[24,1,302,30,31],[24,1,541,21,25],[24,1,641,14,16],[24,1,684,60,61],[24,2,384,63,64],[24,2,389,70,74],[24,3,153,44,45],[24,3,476,54,55],[24,5,60,3,5],[24,5,287,45,47],[24,6,16,6,7],[24,6,83,33,34],[24,6,302,38,39],[24,7,60,22,23],[24,8,172,25,28],[24,8,219,21,23],[24,8,332,16,20],[24,9,235,51,52],[25,3,174,6,7],[25,3,221,20,23],[25,7,54,14,15],[26,1,103,67,68],[26,1,165,31,34],[26,1,178,8,9],[26,2,65,24,25],[26,2,66,52,53],[26,2,111,13,14],[26,5,116,18,19],[26,7,21,5,9],[26,7,64,37,38],[26,7,82,14,15],[26,7,95,7,10],[26,7,200,18,19],[26,7,218,6,7],[26,7,278,17,18],[26,7,290,43,44],[27,1,66,58,61],[28,1,25,56,59],[29,1,14,89,91],[29,1,22,65,66],[30,1,39,9,10],[31,1,75,11,12],[32,1,466,4,6],[39,1,76,26,27],[39,2,138,82,83],[39,3,94,90,91],[39,3,96,97,98],[39,3,98,88,89],[39,7,4,12,14],[39,7,124,2,3],[65,1,4,32,33],[71,2,5,24,25],[71,16,5,29,34],[73,3,1,37,40],[74,15,8,6,7],[82,3,3,20,24],[84,1,1,68,69],[89,3,0,30,32],[89,38,3,27,28],[94,4,2,16,20],[98,13,3,5,6],[103,7,3,32,37],[103,39,4,4,5],[103,41,0,63,64],[103,59,1,14,15],[104,21,0,49,54],[116,47,8,24,25],[126,1,21,619,620],[128,1,1,299,303],[128,1,8,28,29],[134,1,29,85,86],[137,27,23,31,32],[137,27,31,8,9],[146,2,4,87,89],[146,2,5,206,207],[150,1,4,263,266],[150,1,15,98,100],[151,1,12,352,353],[168,1,12,179,180],[171,3,5,400,402],[174,1,2,64,68],[176,1,4,127,128],[193,1,30,7,12],[195,1,13,273,274],[196,1,14,92,93],[199,4,45,31,32],[199,6,5,168,172],[199,8,67,223,226],[199,9,25,147,149],[199,11,53,19,24],[199,12,62,100,101],[201,1,61,40,41],[201,1,67,18,19],[203,1,40,6,7],[204,1,55,28,29],[206,1,28,25,26],[208,1,55,15,17],[210,1,62,34,38],[210,1,79,41,42],[213,1,6,56,59],[213,1,34,34,35],[216,1,13,61,62],[218,1,130,24,25],[218,1,210,28,29],[218,1,252,56,59],[218,1,300,43,47],[219,1,35,31,32],[219,1,55,18,22],[220,1,111,5,9],[228,1,8,38,39],[241,1,49,89,92],[243,1,8,44,45],[244,1,20,23,24],[245,1,61,20,21],[247,1,63,20,21],[253,1,18,30,31],[255,1,109,26,27],[255,1,119,72,73],[255,1,146,52,55],[256,1,39,59,60],[256,1,40,17,18],[256,1,132,66,69],[256,1,181,19,20],[256,1,211,10,14],[256,1,214,31,32],[256,1,221,39,40],[256,1,261,63,69],[257,1,4,61,62],[257,1,7,52,57],[257,1,21,39,41],[257,1,29,51,52],[257,1,38,62,63],[257,1,40,33,35],[257,1,45,11,12],[257,1,50,11,12],[257,1,56,73,74],[257,1,57,29,31],[257,1,63,71,76],[257,1,65,25,26],[257,1,84,17,19],[257,1,86,55,59],[257,1,101,71,75],[257,1,122,47,48],[257,1,123,28,29],[257,1,137,38,40],[257,1,140,96,97],[257,1,150,56,57],[257,1,155,86,87],[257,1,158,15,17],[258,1,100,30,31],[260,1,142,84,85],[260,1,162,39,40],[260,1,184,15,16],[273,1,1,60,61],[273,1,37,50,51],[273,1,54,59,60],[282,1,68,51,52],[289,1,8,36,37],[289,1,24,20,25],[294,1,69,14,15],[301,1,29,21,22],[302,1,14,38,44],[302,1,19,9,12],[302,1,21,9,13],[302,1,32,7,8],[305,1,35,17,18],[305,1,37,34,35],[306,1,10,5,6],[307,1,1,18,20],[315,1,46,27,29],[318,1,97,10,11],[318,1,135,64,65],[318,1,148,78,79],[320,1,32,76,77],[322,1,12,40,45],[322,1,27,16,19],[329,1,16,73,74],[329,1,17,14,15],[333,1,4,40,41],[335,1,6,154,155],[338,14,6,16,17],[363,6,9,31,35],[363,7,45,10,11],[364,1,114,12,15],[364,2,18,44,45],[364,2,27,62,63],[364,2,47,32,33],[364,2,55,20,24],[364,2,56,39,40],[364,2,61,26,27],[364,2,64,72,73],[364,2,72,27,28],[364,2,83,27,28],[364,2,84,41,42],[364,2,85,13,14],[364,2,105,28,29],[364,2,113,92,93],[364,3,120,60,61],[364,3,140,97,98],[364,4,86,4,5],[365,2,4,51,52],[365,7,40,59,60],[365,11,7,24,25],[365,11,21,54,56],[365,20,13,40,43],[366,4,46,50,53],[366,8,37,18,19],[368,1,91,167,168],[368,1,92,72,73],[368,1,99,91,92],[368,1,105,31,35],[368,1,111,13,15],[368,1,126,54,55],[368,2,12,37,40],[368,2,95,26,27],[368,3,26,77,78],[368,4,36,69,70],[368,4,127,8,10],[368,4,131,62,65],[368,5,27,74,75],[368,5,28,50,51],[368,5,68,66,67],[368,5,99,38,39],[368,5,209,71,72],[368,6,47,23,24],[368,7,42,18,19],[368,8,79,44,45],[368,8,239,45,46],[369,3,1,18,19],[369,6,11,9,10],[369,6,12,7,8],[369,11,13,31,32],[369,11,14,5,6],[370,4,2,29,30],[375,12,9,24,25],[383,1,57,334,337],[384,1,43,436,437],[385,1,19,263,268],[389,1,4,41,42],[389,1,6,301,302],[389,1,37,42,43],[390,1,28,315,317],[393,1,1,398,400],[393,1,2,93,94],[398,1,11,227,228],[399,1,35,115,116],[400,1,2,370,374],[400,1,8,198,201],[400,1,17,116,119],[400,1,52,261,262],[400,1,73,371,374],[401,1,1,394,395],[401,1,25,36,39],[402,1,22,323,326],[404,1,3,122,123],[404,1,8,335,338],[406,1,4,98,99],[410,1,24,293,296],[410,8,11,386,388],[410,12,18,250,251],[412,2,5,4,5],[413,1,13,81,82],[425,1,6,50,51],[428,1,26,87,89],[430,1,22,50,53],[431,1,6,44,45],[431,1,9,175,177],[433,1,12,176,178],[434,1,29,51,52],[434,1,44,115,117],[435,1,23,139,141],[436,1,24,123,125],[442,1,9,81,83],[443,1,9,67,68],[444,1,4,156,161],[445,1,6,172,173],[445,1,33,120,121],[452,1,23,67,68],[454,1,18,33,34],[456,1,37,75,76],[456,1,62,0,5],[461,1,18,119,120],[462,1,11,120,121],[463,1,12,105,106],[464,1,14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ποιεῖν","lang":"grc","gloss":"to treat badly, harm","src":"curated","note":"with accusative of the person","cat":"Attic Greek 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πάσχειν","lang":"grc","gloss":"to be well treated, receive kindness","src":"curated","note":"passive counterpart of εὖ ποιεῖν","cat":"Attic Greek 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πάσχειν","lang":"grc","gloss":"to be badly treated, suffer harm","src":"curated","note":"","cat":"Attic Greek 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πράττειν","lang":"grc","gloss":"to fare well, prosper","src":"curated","note":"also a letter greeting: εὖ πράττειν","cat":"Attic Greek 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πράττειν","lang":"grc","gloss":"to fare badly","src":"curated","note":"","cat":"Attic Greek 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εἰδέναι","lang":"grc","gloss":"to be grateful, feel thanks","src":"curated","note":"with dative of the person","cat":"Attic Greek 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οὐρανῶν","lang":"grc","gloss":"the kingdom of heaven","src":"curated","note":"Matthew's phrase; Mark and Luke say kingdom of God","cat":"Biblical 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agere","lang":"lat","gloss":"to give thanks","src":"curated","note":"with dative of the person","cat":"Latin 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referre","lang":"lat","gloss":"to repay a kindness, show gratitude in deed","src":"curated","note":"","cat":"Latin 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62,63],[755,7,21,47,48],[756,1,0,134,135],[979,2,418,3,4],[980,3,97,28,29],[980,3,157,14,15],[980,4,100,12,13],[980,5,123,24,25],[980,6,46,42,43],[980,7,79,8,9],[980,10,44,28,29],[980,10,59,24,28],[981,1,2,27,28],[984,1,1,110,112],[985,1,7,223,224],[995,1,3,87,88],[995,1,7,90,91],[998,1,28,111,112],[998,1,29,9,11],[998,1,44,97,98],[1004,1,5,70,71],[1009,1,9,152,153]]},{"label":"in 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Δία","lang":"grc","gloss":"no, by Zeus!","src":"curated","note":"Attic oath in denials","cat":"Attic Greek 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γὰρ οὔ","lang":"grc","gloss":"of course (literally: for how not?)","src":"curated","note":"Plato's dialogues","cat":"Attic Greek 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22,8,10],[1015,46,66,27,29],[1016,7,280,60,62],[1017,2,51,277,279],[1032,1,14,16,18]]},{"label":"τί 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ἔννοια","lang":"grc","gloss":"common notion; shared conception","src":"curated","note":"Stoic epistemology","cat":"Stoic Greek","kind":"curated","occ":[[195,1,0,18,20],[195,1,1,271,272],[195,1,3,12,14],[195,1,4,130,131],[195,1,5,8,9],[195,1,6,12,13],[195,1,7,6,7],[195,1,9,121,123],[195,1,10,163,164],[195,1,19,237,238],[195,1,24,131,133],[195,1,27,12,13],[195,1,29,312,313],[195,1,30,475,476],[195,1,37,339,340],[195,1,38,568,569],[195,1,44,35,39],[195,1,47,7,8],[492,1,19,100,102],[535,2,628,15,16],[535,10,270,33,34],[535,15,374,26,27],[553,7,94,297,298],[553,8,1,150,152],[800,14,0,38,41],[800,24,1,37,39],[820,14,198,36,38],[835,1,15,194,196],[846,2,18,1155,1156],[912,1,102,85,86],[1017,1,3,47,48],[1017,3,39,9,10],[1017,4,83,80,82],[1017,8,51,115,116],[1021,6,96,9,12]]},{"label":"καταληπτικὴ φαντασία","lang":"grc","gloss":"the cognitive impression (one that grasps its object)","src":"curated","note":"Zeno's criterion of truth","cat":"Stoic Greek","kind":"curated","occ":[[39,7,45,2,5],[39,7,53,7,8],[39,7,178,93,94],[39,9,94,26,27],[199,8,49,298,299],[427,1,22,17,18],[436,1,20,82,83],[491,4,8,30,32],[556,3,165,12,13],[556,4,211,7,10],[557,45,0,45,46],[820,14,62,41,43],[898,1,131,28,29],[921,1,68,73,74],[921,1,235,13,14],[921,2,4,59,60],[921,3,243,52,53],[921,3,244,18,19],[1017,1,41,20,24],[1017,8,52,412,413]]},{"label":"χρῆσις φαντασιῶν","lang":"grc","gloss":"the use of impressions","src":"curated","note":"Epictetus on what is in our control","cat":"Stoic Greek","kind":"curated","occ":[[556,1,6,18,22],[556,1,72,31,33],[556,1,331,12,15],[556,1,469,1,2],[556,1,479,15,18],[556,1,622,5,7],[556,1,713,17,18],[556,2,3,29,30],[556,2,155,20,21],[556,2,157,13,14],[556,2,159,14,16],[556,2,323,23,28],[556,2,508,36,37],[556,2,598,19,21],[556,3,366,45,46],[556,3,387,23,25],[556,3,470,4,6],[556,3,583,4,5],[556,4,308,40,42],[556,4,317,9,12],[557,6,0,43,44]]},{"label":"τὸ καθῆκον","lang":"grc","gloss":"the appropriate act; duty","src":"curated","note":"Stoic ethics","cat":"Stoic 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καὶ ἀπέχου","lang":"grc","gloss":"bear and forbear","src":"curated","note":"Epictetus' motto (Aulus Gellius 17.19)","cat":"Stoic Greek","kind":"curated","occ":[]},{"label":"πρὸς ἑαυτόν","lang":"grc","gloss":"to himself","src":"curated","note":"title of Marcus Aurelius' Meditations (Τὰ εἰς ἑαυτόν)","cat":"Stoic 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naturam vivere","lang":"lat","gloss":"to live according to nature","src":"curated","note":"Seneca, Cicero's De finibus","cat":"Stoic Latin","kind":"curated","occ":[[648,3,22,91,94],[670,12,245,20,25],[752,8,14,5,7],[752,8,21,1,3],[755,7,29,4,7]]},{"label":"convenienter naturae vivere","lang":"lat","gloss":"to live in agreement with nature","src":"curated","note":"Seneca, De vita beata 3","cat":"Stoic Latin","kind":"curated","occ":[[648,3,12,8,10]]},{"label":"recta ratio","lang":"lat","gloss":"right reason","src":"curated","note":"Cicero, De re publica 3.33; Seneca","cat":"Stoic Latin","kind":"curated","occ":[[611,1,65,67,70],[670,1,9,5,6],[670,1,175,41,43],[670,2,111,2,6],[670,4,246,7,9],[670,9,2,34,37],[674,15,32,19,20],[674,17,27,41,46],[692,16,3,43,45],[692,17,51,42,43],[759,1,32,61,62]]},{"label":"summum bonum","lang":"lat","gloss":"the highest good","src":"curated","note":"Cicero's De finibus","cat":"Stoic 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alone","src":"curated","note":"Stoic claim that virtue alone suffices for happiness","cat":"Stoic Latin","kind":"curated","occ":[[619,1,28,31,33],[649,3,61,15,16],[649,9,53,27,30],[661,2,242,0,2],[661,4,580,1,3],[670,1,300,14,15],[670,2,139,32,37],[670,5,359,3,5],[670,9,264,45,47],[670,10,79,11,12],[670,10,145,45,48],[674,18,4,8,10],[674,18,5,21,22],[674,18,7,22,24],[674,18,8,18,19],[674,18,11,52,53],[690,2,4,74,75],[724,3,62,0,4],[730,1,205,4,5],[733,1,20,2,6],[736,37,9,33,34],[751,1,114,0,4],[755,7,62,34,35],[761,3,2,25,30],[762,1,18,15,20],[767,1,8,228,229],[979,3,262,3,7]]},{"label":"animi tranquillitas","lang":"lat","gloss":"peace of mind","src":"curated","note":"Seneca's De tranquillitate animi","cat":"Stoic Latin","kind":"curated","occ":[[629,1,16,53,54],[646,1,83,19,20],[648,1,68,22,23],[648,1,71,62,63],[649,5,90,99,100],[751,2,56,11,13],[754,9,116,4,7]]},{"label":"vacare sibi","lang":"lat","gloss":"to have leisure for oneself","src":"curated","note":"Seneca's Letters","cat":"Stoic Latin","kind":"curated","occ":[[610,3,24,123,126],[645,1,72,32,38],[646,1,89,73,77],[661,7,136,5,8],[670,3,153,32,34],[746,10,8,26,29],[747,12,119,69,72],[755,7,6,84,85],[1004,1,8,9,11],[1006,1,3,30,34]]},{"label":"in nostra potestate","lang":"lat","gloss":"in our power","src":"curated","note":"what is up to us","cat":"Stoic Latin","kind":"curated","occ":[[648,1,47,78,80],[650,1,30,69,71],[650,1,35,155,157],[669,28,1,443,445],[670,6,98,11,13],[687,2,3,9,11],[746,10,76,4,6],[747,12,99,4,6],[748,6,92,68,70],[751,1,34,3,5],[751,2,5,72,74],[779,1,1,98,100]]},{"label":"non est in nostra potestate","lang":"lat","gloss":"it is not in our power","src":"curated","note":"what is not up to us","cat":"Stoic Latin","kind":"curated","occ":[]},{"label":"sustine et abstine","lang":"lat","gloss":"bear and forbear","src":"curated","note":"Latin form of Epictetus' motto","cat":"Stoic Latin","kind":"curated","occ":[]},{"label":"γνῶθι σεαυτόν","lang":"grc","gloss":"know yourself","src":"curated","note":"inscription at Delphi; Socrates in Plato's Alcibiades I and Phaedrus","cat":"Greek philosophy","kind":"curated","occ":[[457,1,80,119,120],[847,10,33,232,233]]},{"label":"μηδὲν ἄγαν","lang":"grc","gloss":"nothing in excess","src":"curated","note":"inscription at Delphi; the Greek ideal of moderation","cat":"Greek philosophy","kind":"curated","occ":[[18,1,1719,0,1],[39,1,40,23,24],[39,1,62,68,69],[39,2,31,97,98],[39,9,70,40,41],[43,1,263,1,2],[67,6,3,46,47],[132,1,27,339,340],[132,1,27,376,377],[132,1,27,421,422],[135,1,19,275,276],[135,1,20,312,313],[135,1,20,399,400],[149,1,1,182,183],[149,1,6,138,139],[150,1,28,83,84],[160,1,16,255,256],[388,1,34,347,348],[392,1,3,313,314],[395,1,12,49,50],[399,1,34,128,129],[405,1,13,335,336],[488,2,292,19,20],[488,2,293,60,61],[495,10,214,112,113],[553,1,60,7,8],[553,5,44,160,161],[577,2,1,1935,1936],[907,2,82,91,92]]},{"label":"ὁ ἀνεξέταστος βίος","lang":"grc","gloss":"the unexamined 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came, I saw, I conquered","src":"curated","note":"Caesar after Zela, 47 BC (Suetonius, Divus Iulius 37)","cat":"Politics and history","kind":"curated","occ":[[675,37,1,31,35]]},{"label":"delenda est Carthago","lang":"lat","gloss":"Carthage must be destroyed","src":"curated","note":"Cato the Elder's refrain, according to Plutarch and Pliny","cat":"Politics and history","kind":"curated","occ":[]},{"label":"o tempora o mores","lang":"lat","gloss":"oh the times, oh the manners","src":"curated","note":"Cicero, In Catilinam 1.2","cat":"Rhetoric and literature","kind":"curated","occ":[[34,1,1,0,4],[615,2,633,0,4],[629,1,136,25,29],[643,1,30,0,4],[670,9,69,56,60]]},{"label":"quo usque tandem","lang":"lat","gloss":"how long, I ask","src":"curated","note":"the first words of Cicero's First Catilinarian","cat":"Rhetoric and literature","kind":"curated","occ":[[34,1,0,0,2],[35,1,19,239,241],[670,4,75,0,2]]},{"label":"in medias res","lang":"lat","gloss":"into the middle of things","src":"curated","note":"Horace, Ars poetica 148, on epic openings","cat":"Rhetoric and literature","kind":"curated","occ":[[660,1,147,5,7]]},{"label":"ab ovo","lang":"lat","gloss":"from the egg (from the very beginning)","src":"curated","note":"Horace, Ars poetica 147","cat":"Rhetoric and literature","kind":"curated","occ":[[659,1,260,6,7],[660,1,146,5,6],[702,66,0,5,6]]},{"label":"ars longa vita brevis","lang":"lat","gloss":"art is long, life short","src":"curated","note":"Seneca's Latin of Hippocrates' aphorism","cat":"Latin sayings","kind":"curated","occ":[]},{"label":"fortes fortuna iuvat","lang":"lat","gloss":"fortune favours the brave","src":"curated","note":"Terence, Phormio 203","cat":"Latin sayings","kind":"curated","occ":[]},{"label":"audentis fortuna iuvat","lang":"lat","gloss":"fortune favours the bold","src":"curated","note":"Vergil, Aeneid 10.284","cat":"Latin sayings","kind":"curated","occ":[[21,10,284,0,2]]},{"label":"timeo Danaos et dona ferentes","lang":"lat","gloss":"I fear the Greeks even bearing gifts","src":"curated","note":"Laocoon at Troy, Vergil, Aeneid 2.49","cat":"Epic and tragedy","kind":"curated","occ":[]},{"label":"sunt lacrimae rerum","lang":"lat","gloss":"there are tears for things","src":"curated","note":"Aeneas at Carthage, Vergil, Aeneid 1.462","cat":"Epic and tragedy","kind":"curated","occ":[[21,1,461,0,2]]},{"label":"forsan et haec olim meminisse iuvabit","lang":"lat","gloss":"perhaps one day it will help to remember even this","src":"curated","note":"Aeneas to his men, Vergil, Aeneid 1.203","cat":"Epic and tragedy","kind":"curated","occ":[[21,1,202,2,7]]},{"label":"homo sum humani nihil a me alienum puto","lang":"lat","gloss":"I am a man; nothing human is foreign to me","src":"curated","note":"Terence, Heauton Timorumenos 77","cat":"Latin sayings","kind":"curated","occ":[[603,1,81,0,8]]},{"label":"mens sana in corpore sano","lang":"lat","gloss":"a healthy mind in a healthy body","src":"curated","note":"Juvenal, Satires 10.356","cat":"Latin sayings","kind":"curated","occ":[[979,4,355,4,8]]},{"label":"panem et circenses","lang":"lat","gloss":"bread and circuses","src":"curated","note":"Juvenal, Satires 10.81, on the Roman crowd","cat":"Politics and history","kind":"curated","occ":[[979,4,80,0,2]]},{"label":"quis custodiet ipsos custodes","lang":"lat","gloss":"who will guard the guards themselves","src":"curated","note":"Juvenal, Satires 6.347","cat":"Politics and history","kind":"curated","occ":[]},{"label":"dulce et decorum est pro patria mori","lang":"lat","gloss":"it is sweet and fitting to die for one's country","src":"curated","note":"Horace, Odes 3.2.13","cat":"Politics and history","kind":"curated","occ":[[38,3,60,0,6]]},{"label":"mos maiorum","lang":"lat","gloss":"the custom of the ancestors","src":"curated","note":"the unwritten code of Roman conduct","cat":"Politics and history","kind":"curated","occ":[[34,2,2,64,65],[615,2,39,29,30],[631,1,97,107,108],[636,1,68,112,113]]},{"label":"cursus honorum","lang":"lat","gloss":"the course of offices","src":"curated","note":"the Roman political career","cat":"Politics and history","kind":"curated","occ":[[645,1,59,74,75]]},{"label":"pontifex maximus","lang":"lat","gloss":"the chief priest","src":"curated","note":"the head of Roman state religion","cat":"Religion and cult","kind":"curated","occ":[[34,1,2,9,10],[629,1,135,119,120],[634,1,19,45,46],[644,11,17,25,26],[644,13,6,63,64],[644,13,14,9,10],[645,1,29,42,43],[645,1,49,75,76],[648,3,69,50,51],[650,12,11,17,18],[670,8,161,31,32],[674,1,149,32,33],[674,1,168,35,36],[705,1,8,136,137],[748,6,68,99,100],[774,1,15,484,485]]},{"label":"pax deorum","lang":"lat","gloss":"the peace of the gods","src":"curated","note":"the Romans' right relation with the gods","cat":"Religion and cult","kind":"curated","occ":[]},{"label":"pax Romana","lang":"lat","gloss":"the Roman peace","src":"curated","note":"the rule of Rome under Augustus and after","cat":"Politics and history","kind":"curated","occ":[]},{"label":"ius gentium","lang":"lat","gloss":"the law of nations","src":"curated","note":"Roman law common to all peoples","cat":"Politics and history","kind":"curated","occ":[[648,3,68,67,68]]},{"label":"salus populi suprema lex esto","lang":"lat","gloss":"let the safety of the people be the highest law","src":"curated","note":"Cicero, De legibus 3.8","cat":"Politics and history","kind":"curated","occ":[]},{"label":"cum dignitate otium","lang":"lat","gloss":"leisure with dignity","src":"curated","note":"Cicero's ideal of retirement","cat":"Politics and history","kind":"curated","occ":[[631,1,97,30,32],[649,1,59,160,162]]},{"label":"docendo discimus","lang":"lat","gloss":"we learn by teaching","src":"curated","note":"Seneca, Epistulae 7.8","cat":"Latin sayings","kind":"curated","occ":[]},{"label":"non scholae sed vitae discimus","lang":"lat","gloss":"we learn not for school but for life","src":"curated","note":"Seneca, Epistulae 106.12","cat":"Latin sayings","kind":"curated","occ":[]},{"label":"festina lente","lang":"lat","gloss":"make haste slowly","src":"curated","note":"Augustus' motto (Suetonius, Divus Augustus 25)","cat":"Latin sayings","kind":"curated","occ":[]},{"label":"nil admirari","lang":"lat","gloss":"to wonder at nothing","src":"curated","note":"Horace, Epistles 1.6.1","cat":"Latin sayings","kind":"curated","occ":[]},{"label":"nulla dies sine linea","lang":"lat","gloss":"no day without a line","src":"curated","note":"Pliny, Natural History 35.84, on the painter Apelles","cat":"Latin sayings","kind":"curated","occ":[]},{"label":"in vino veritas","lang":"lat","gloss":"in wine, truth","src":"curated","note":"Pliny, Natural History 14.141","cat":"Latin sayings","kind":"curated","occ":[]},{"label":"ex nihilo nihil fit","lang":"lat","gloss":"nothing comes from nothing","src":"curated","note":"Lucretius, De rerum natura 1.150","cat":"Greek philosophy","kind":"curated","occ":[]},{"label":"suave mari magno","lang":"lat","gloss":"how sweet, on the great sea","src":"curated","note":"Lucretius 2.1, on watching a shipwreck from shore","cat":"Greek philosophy","kind":"curated","occ":[]},{"label":"ἐχθίστη δὲ ὀδύνη","lang":"grc","gloss":"the most hateful of sorrows","src":"curated","note":"Herodotus 9.16: the Persian guest's lament to Thersander at Thebes, that the bitterest pain is to see much and be able to do nothing","cat":"Politics and history","kind":"curated","occ":[[24,9,40,9,11]]},{"label":"πολλὰ φρονέοντα μηδενὸς κρατέειν","lang":"grc","gloss":"to know much and control nothing","src":"curated","note":"Herodotus 9.16: the Persian guest's lament, 'the most hateful sorrow among men'","cat":"Politics and history","kind":"curated","occ":[[24,9,40,18,21]]},{"label":"δῶρον τοῦ ποταμοῦ","lang":"grc","gloss":"gift of the river (Egypt as the gift of the Nile)","src":"curated","note":"Herodotus 2.5: Egypt is acquired land and the gift of the river","cat":"Politics and history","kind":"curated","occ":[[24,2,12,37,39],[492,12,7,275,277]]},{"label":"τὸ θεῖον πᾶν ἐὸν φθονερόν","lang":"grc","gloss":"the divine is wholly jealous","src":"curated","note":"Herodotus 1.32: Solon to Croesus on divine envy and human reversals","cat":"Religion and cult","kind":"curated","occ":[[24,1,98,42,46],[182,1,14,37,41]]},{"label":"σκοπέειν δὲ χρὴ παντὸς χρήματος τὴν τελευτήν","lang":"grc","gloss":"one must look to the end of every matter","src":"curated","note":"Herodotus 1.32: Solon to Croesus; call no man happy until he is dead","cat":"Politics and history","kind":"curated","occ":[[24,1,106,26,32]]},{"label":"γῆν τε καὶ ὕδωρ","lang":"grc","gloss":"earth and water (token of submission to the Persian king)","src":"curated","note":"Herodotus 6.48, 7.32: the Great King's demand for submission","cat":"Politics and history","kind":"curated","occ":[[24,4,341,73,76],[24,4,355,19,22],[24,5,36,41,44],[24,5,38,20,23],[24,5,39,53,56],[24,5,189,45,48],[24,6,108,13,16],[24,6,109,37,40],[24,6,223,49,52],[24,7,112,12,15],[24,7,112,46,49],[24,7,317,49,52],[24,7,320,36,39],[24,7,408,47,50],[24,7,561,67,70],[24,8,94,39,42],[182,1,32,103,106],[495,3,113,38,41],[847,4,42,485,488]]},{"label":"ξύλινον τεῖχος","lang":"grc","gloss":"wooden wall","src":"curated","note":"Herodotus 7.141: the Delphic oracle to the Athenians before Salamis","cat":"Religion and cult","kind":"curated","occ":[[24,7,349,9,10],[24,7,349,39,40],[24,7,350,12,13],[24,8,102,61,62],[24,9,185,20,21],[25,2,310,8,9],[66,10,1,10,11],[488,1,317,23,24],[820,5,174,37,38],[820,5,183,43,44]]},{"label":"ὁ μέγας βασιλεύς","lang":"grc","gloss":"the Great King (of Persia)","src":"curated","note":"Standard Greek title for the Persian king, in Herodotus, Xenophon and others","cat":"Politics and history","kind":"curated","occ":[[39,6,59,76,78],[397,1,6,398,400],[502,1,55,34,36],[556,3,584,13,15],[830,1,0,23,25],[830,6,7,11,13],[830,6,7,14,16],[830,10,6,30,32],[908,1,84,4,6],[910,1,135,67,69],[939,18,18,16,18],[970,36,3,12,15],[1013,5,94,51,53]]},{"label":"ἱστορίης ἀπόδεξις","lang":"grc","gloss":"exposition of an inquiry","src":"curated","note":"Herodotus 1, opening sentence: 'this is the exposition of the inquiry of Herodotus of Halicarnassus'","cat":"Rhetoric and literature","kind":"curated","occ":[[24,1,0,2,3],[169,1,12,155,156]]},{"label":"ὅμαιμόν τε καὶ ὁμόγλωσσον","lang":"grc","gloss":"of the same blood and the same tongue","src":"curated","note":"Herodotus 8.144: the Athenians on Greek unity","cat":"Politics and history","kind":"curated","occ":[[24,8,337,52,55]]},{"label":"πλῆθος δὲ ἄρχον","lang":"grc","gloss":"the rule of the many","src":"curated","note":"Herodotus 3.80: the constitutional debate","cat":"Politics and history","kind":"curated","occ":[[24,3,299,0,2]]},{"label":"μεγάλην ἀρχὴν καταλύσει","lang":"grc","gloss":"will destroy a great empire","src":"curated","note":"Herodotus 1.53, 1.91: the Delphic oracle to Croesus","cat":"Religion and cult","kind":"curated","occ":[[430,1,19,26,28],[488,3,36,63,65],[820,5,155,87,89],[820,5,157,31,33]]},{"label":"κτῆμά τε ἐς αἰεὶ","lang":"grc","gloss":"a possession for all time","src":"curated","note":"Thucydides 1.22: his history as a permanent possession, not a prize piece for the moment","cat":"Politics and history","kind":"curated","occ":[[25,1,70,40,43]]},{"label":"ἀνδρῶν γὰρ ἐπιφανῶν πᾶσα γῆ τάφος","lang":"grc","gloss":"for famous men have the whole earth as their tomb","src":"curated","note":"Thucydides 2.43: Pericles' funeral oration","cat":"Politics and history","kind":"curated","occ":[[25,2,172,0,5]]},{"label":"δυνατὰ δὲ οἱ προύχοντες πράσσουσι","lang":"grc","gloss":"the strong do what they can","src":"curated","note":"Thucydides 5.89: the Athenians in the Melian dialogue (the strong do what they can, the weak suffer what they must)","cat":"Politics and history","kind":"curated","occ":[[25,5,344,70,74]]},{"label":"ἀληθεστάτην πρόφασιν","lang":"grc","gloss":"the truest cause","src":"curated","note":"Thucydides 1.23: the real cause of the Peloponnesian War, Athenian growth and Spartan fear","cat":"Politics and history","kind":"curated","occ":[[25,1,76,3,4]]},{"label":"φιλοκαλοῦμέν τε γὰρ μετ᾽ εὐτελείας","lang":"grc","gloss":"for we love beauty with economy","src":"curated","note":"Thucydides 2.40: Pericles' funeral oration on Athenian character","cat":"Politics and history","kind":"curated","occ":[[25,2,156,1,5]]},{"label":"τὴν εἰωθυῖαν ἀξίωσιν τῶν ὀνομάτων","lang":"grc","gloss":"the accustomed value of words","src":"curated","note":"Thucydides 3.82: the corruption of language in civil strife at Corcyra","cat":"Politics and history","kind":"curated","occ":[[25,3,328,1,5],[126,1,11,294,298]]},{"label":"δημοκρατία κέκληται","lang":"grc","gloss":"is called a democracy","src":"curated","note":"Thucydides 2.37: Pericles on the Athenian constitution","cat":"Politics and history","kind":"curated","occ":[[25,2,147,33,34]]},{"label":"ἀεὶ παῖδές ἐστε","lang":"grc","gloss":"you are always children","src":"curated","note":"Plato, Timaeus 22b: the Egyptian priest to Solon, 'you Greeks are always children'","cat":"Greek philosophy","kind":"curated","occ":[[407,1,5,121,123],[820,10,69,52,54]]},{"label":"φιλόσοφοι βασιλεύσωσιν","lang":"grc","gloss":"philosophers become kings","src":"curated","note":"Plato, Republic 473c-d: cities will not rest from evils until philosophers rule","cat":"Greek philosophy","kind":"curated","occ":[[19,5,121,88,89],[535,12,368,13,14],[905,2,1,24,25]]},{"label":"ἐπέκεινα τῆς οὐσίας","lang":"grc","gloss":"beyond being","src":"curated","note":"Plato, Republic 509b: the Good lies beyond being in dignity and power","cat":"Greek philosophy","kind":"curated","occ":[[19,6,125,68,70],[820,11,213,41,43]]},{"label":"ἐν καταγείῳ οἰκήσει σπηλαιώδει","lang":"grc","gloss":"in an underground cave-like dwelling","src":"curated","note":"Plato, Republic 514a: the opening of the allegory of the cave","cat":"Greek philosophy","kind":"curated","occ":[[19,7,0,22,25]]},{"label":"τὰ αὑτοῦ πράττειν","lang":"grc","gloss":"to do one's own","src":"curated","note":"Plato, Republic 433a-b: justice as each doing his own work","cat":"Greek philosophy","kind":"curated","occ":[[19,2,64,39,41],[19,4,66,79,81],[19,4,67,28,30],[19,4,69,75,77],[193,1,19,21,23],[193,1,19,40,42],[395,1,8,280,282],[395,1,9,98,100],[395,1,9,122,124],[395,1,9,175,177],[395,1,9,193,195],[412,9,1,9,11]]},{"label":"τὸ δαιμόνιον σημεῖον","lang":"grc","gloss":"the divine sign","src":"curated","note":"Plato, Republic 496c; cf. Apology 31d: Socrates' inner divine sign","cat":"Greek philosophy","kind":"curated","occ":[[19,6,61,29,31]]},{"label":"μελέτη θανάτου","lang":"grc","gloss":"practice of death","src":"curated","note":"Plato, Phaedo 81a: philosophy as the practice of dying and being dead","cat":"Greek philosophy","kind":"curated","occ":[[29,1,117,9,10],[553,2,108,4,5],[553,5,66,26,27],[820,11,278,73,74]]},{"label":"ποιητὴν καὶ πατέρα","lang":"grc","gloss":"maker and father","src":"curated","note":"Plato, Timaeus 28c: the demiurge is the maker and father of this universe","cat":"Greek philosophy","kind":"curated","occ":[[407,1,12,5,7],[553,2,77,85,87],[553,5,91,58,60],[799,1,6,187,189],[820,13,125,52,54],[889,1,174,74,76],[896,1,143,113,115],[898,1,97,51,53],[898,1,235,7,9],[906,1,104,21,23],[907,2,5,25,27],[1017,7,41,29,31],[1017,7,41,186,188],[1017,7,42,16,18]]},{"label":"δεύτερον πλοῦν","lang":"grc","gloss":"second voyage","src":"curated","note":"Plato, Phaedo 99d: a second-best course; the proverbial second sailing when the wind fails","cat":"Greek philosophy","kind":"curated","occ":[]},{"label":"τὸ ὂν καὶ τὸ μὴ ὄν","lang":"grc","gloss":"being and not-being","src":"curated","note":"Aristotle, Metaphysics; the Parmenidean and Platonic problem of being and not-being","cat":"Greek philosophy","kind":"curated","occ":[[485,4,1,1115,1120],[485,4,6,235,240]]},{"label":"χαλεπὰ τὰ καλά","lang":"grc","gloss":"fine things are hard","src":"curated","note":"Plato, Republic 435c and Hippias Major 304e, proverbial","cat":"Greek philosophy","kind":"curated","occ":[[19,4,78,74,76],[123,1,8,159,161],[383,1,1,91,93],[402,1,23,458,460]]},{"label":"μὰ τὸν κύνα","lang":"grc","gloss":"by the dog","src":"curated","note":"Socrates' characteristic oath in Plato (Gorgias, Apology); the dog is the Egyptian god, perhaps Anubis","cat":"Religion and cult","kind":"curated","occ":[[400,1,14,105,107],[400,1,35,172,174],[402,1,17,211,213]]},{"label":"σῶμά ἐστιν ἡμῖν σῆμα","lang":"grc","gloss":"the body is a tomb for us","src":"curated","note":"Plato, Gorgias 493a; Cratylus 400c: the Orphic-Pythagorean word play soma/sema","cat":"Greek philosophy","kind":"curated","occ":[[400,1,46,66,69]]},{"label":"ἥττω λόγον κρείττω","lang":"grc","gloss":"weaker argument the stronger","src":"curated","note":"Plato, Apology 18b: the charge against Socrates of making the weaker argument the stronger","cat":"Rhetoric and literature","kind":"curated","occ":[[27,1,5,76,78],[27,1,10,47,49],[27,1,32,58,60],[39,2,19,6,8]]},{"label":"ἓν ἐπὶ πολλῶν","lang":"grc","gloss":"one over many","src":"curated","note":"Aristotle, Posterior Analytics 77a, 100a","cat":"Greek philosophy","kind":"curated","occ":[[485,1,8,93,95],[485,1,8,161,163],[485,1,8,413,415],[485,7,15,287,289],[485,13,3,403,405],[485,13,3,655,657]]},{"label":"τὸ ἓν καὶ τὰ πολλά","lang":"grc","gloss":"the one and the many","src":"curated","note":"Plato (e.g. Republic 525a, Parmenides) and Aristotle on unity and plurality","cat":"Greek philosophy","kind":"curated","occ":[[192,1,15,161,165],[485,10,2,2,6],[485,10,3,725,729],[485,10,4,11,15],[485,10,5,364,368]]},{"label":"ἐνέργεια κατ᾽ ἀρετήν","lang":"grc","gloss":"activity in accordance with virtue","src":"curated","note":"Aristotle, Nicomachean Ethics 1098a: the human good as activity of soul according to virtue","cat":"Greek philosophy","kind":"curated","occ":[[483,2,0,527,529],[484,1,8,189,191]]},{"label":"μεσότης τις","lang":"grc","gloss":"a kind of mean","src":"curated","note":"Aristotle, Nicomachean Ethics 1106b-1107a: virtue is a mean between excess and deficiency","cat":"Greek philosophy","kind":"curated","occ":[[39,5,88,4,5],[483,2,9,1623,1624],[483,3,2,217,218],[484,2,5,546,547],[484,5,4,898,899],[847,6,31,512,513]]},{"label":"ἐν βίῳ τελείῳ","lang":"grc","gloss":"in a complete life","src":"curated","note":"Aristotle, Nicomachean Ethics 1098a: happiness requires a complete life","cat":"Greek 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Metaphysics Lambda","cat":"Greek philosophy","kind":"curated","occ":[[485,4,7,402,403],[485,12,7,139,140],[485,12,7,1051,1052]]},{"label":"νοήσεως νόησις","lang":"grc","gloss":"thought of thought","src":"curated","note":"Aristotle, Metaphysics 1074b: the divine mind thinks itself","cat":"Greek philosophy","kind":"curated","occ":[[485,12,8,251,252]]},{"label":"ἐλέου καὶ φόβου","lang":"grc","gloss":"pity and fear","src":"curated","note":"Aristotle, Poetics 1449b: tragedy accomplishes the catharsis of such emotions through pity and fear","cat":"Epic and tragedy","kind":"curated","occ":[[31,1,61,28,30],[31,1,160,4,6]]},{"label":"μίμησις πράξεως","lang":"grc","gloss":"imitation of action","src":"curated","note":"Aristotle, Poetics 1449b: tragedy is the imitation of a serious action","cat":"Epic and tragedy","kind":"curated","occ":[[31,1,61,3,4],[31,1,80,2,3]]},{"label":"περιπέτεια καὶ ἀναγνώρισις","lang":"grc","gloss":"reversal and recognition","src":"curated","note":"Aristotle, Poetics 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Greek","kind":"curated","occ":[[347,1,14,8,10],[795,1,7,86,88],[795,1,18,158,160],[798,138,1,4,6],[814,4,9,16,18],[820,11,203,21,23],[823,5,33,30,32],[823,5,42,16,18],[824,2,65,24,26],[825,3,6,414,416],[843,1,44,326,328],[1017,5,36,370,372],[1017,6,62,28,30],[1017,7,15,135,137],[1017,7,26,145,147],[1020,1,103,18,20],[1020,2,16,43,45],[1020,6,34,14,16]]},{"label":"ἡ ἀλήθεια ἐλευθερώσει ὑμᾶς","lang":"grc","gloss":"the truth will make you free","src":"curated","note":"John 8:32","cat":"Biblical Greek","kind":"curated","occ":[[23,8,31,6,9],[553,2,21,282,285],[1019,12,14,353,356]]},{"label":"καινὴ διαθήκη","lang":"grc","gloss":"new covenant","src":"curated","note":"Jeremiah 38(31):31; Luke 22:20","cat":"Biblical Greek","kind":"curated","occ":[[339,22,19,13,14],[342,11,24,4,5],[554,1,2,243,244],[794,1,2,238,239],[798,11,3,67,68],[798,43,0,83,84],[798,51,2,22,23],[823,1,172,5,6],[823,6,44,23,24],[831,3,54,368,369],[855,1,1,932,933],[1019,12,2,371,372],[1020,2,196,32,33],[1020,10,174,8,9]]},{"label":"ὁμοούσιον τῷ πατρί","lang":"grc","gloss":"consubstantial with the Father","src":"curated","note":"Nicene Creed","cat":"Church Greek","kind":"curated","occ":[[846,1,7,1467,1469],[846,1,7,2486,2488],[846,4,11,648,650],[847,5,16,308,310],[854,1,8,754,756],[854,1,8,877,879],[854,1,12,952,954],[854,4,3,640,642]]},{"label":"φῶς ἐκ φωτός","lang":"grc","gloss":"light from light","src":"curated","note":"Nicene Creed","cat":"Church Greek","kind":"curated","occ":[[842,1,8,118,120],[846,1,7,1452,1454],[846,1,7,2061,2063],[846,1,7,2471,2473],[846,2,17,169,171],[846,2,18,119,121],[846,2,29,179,181],[846,2,29,1552,1554],[846,4,11,633,635],[854,1,12,195,197],[854,1,12,567,569],[854,2,27,870,872],[854,4,3,625,627],[1021,4,19,125,127],[1021,6,88,281,283]]},{"label":"θεὸν ἐκ θεοῦ","lang":"grc","gloss":"God from God","src":"curated","note":"Nicene Creed","cat":"Church Greek","kind":"curated","occ":[[820,11,142,28,30],[823,4,10,21,23],[823,4,22,74,76],[823,4,125,51,53],[823,6,0,46,48],[835,1,10,109,112],[846,1,7,1448,1450],[846,1,7,2057,2059],[846,1,7,2467,2469],[846,2,9,392,394],[846,2,17,165,167],[846,2,18,115,117],[846,2,18,944,946],[846,2,29,175,177],[846,2,29,1548,1550],[846,2,36,566,568],[846,2,40,247,249],[846,2,44,420,422],[846,4,11,629,631],[854,1,12,191,193],[854,1,12,563,565],[854,2,21,163,165],[854,4,3,621,623]]},{"label":"γεννηθέντα οὐ ποιηθέντα","lang":"grc","gloss":"begotten, not made","src":"curated","note":"Nicene Creed","cat":"Church Greek","kind":"curated","occ":[[846,1,7,1462,1465],[846,1,7,2481,2484],[846,4,11,643,646],[854,1,12,577,579],[854,4,3,635,638]]},{"label":"ἦν ποτε ὅτε οὐκ ἦν","lang":"grc","gloss":"there was when he was not","src":"curated","note":"The Arian slogan condemned at Nicaea, quoted by Athanasius","cat":"Church Greek","kind":"curated","occ":[[841,1,3,91,95],[841,1,7,86,90],[841,1,24,18,22],[842,1,4,158,162],[842,1,10,16,20],[842,1,10,189,193],[842,1,11,430,434],[842,1,11,522,526],[842,1,12,537,541],[842,1,13,13,17],[842,1,13,323,327],[842,1,13,389,393],[842,1,16,132,136],[842,1,17,52,56],[842,1,18,140,144],[842,1,18,525,529],[843,1,33,259,263],[844,1,58,220,224],[844,1,60,352,356],[844,1,60,362,366],[846,1,5,528,532],[846,1,5,864,868],[846,1,5,991,995],[846,1,7,1534,1538],[846,1,7,2556,2560],[846,1,7,3049,3053],[846,2,18,457,461],[846,4,11,719,723],[854,1,2,505,509],[854,1,4,841,845],[854,1,8,309,313],[854,1,8,798,802],[854,1,12,642,646],[854,1,12,1105,1109],[854,4,3,703,707],[854,4,3,789,793]]},{"label":"οὐκ ἦν πρὶν γεννηθῆναι","lang":"grc","gloss":"he was not before he was begotten","src":"curated","note":"Arian slogan condemned at Nicaea, in the Creed's anathemas","cat":"Church Greek","kind":"curated","occ":[[846,1,7,2563,2566]]},{"label":"τρεῖς ὑποστάσεις","lang":"grc","gloss":"three hypostases","src":"curated","note":"Cappadocian Trinitarian formula","cat":"Church Greek","kind":"curated","occ":[[825,3,4,45,46],[854,5,3,455,456],[855,1,3,2894,2895],[1020,2,74,15,16]]},{"label":"ἵνα ἡμεῖς θεοποιηθῶμεν","lang":"grc","gloss":"that we might be made god","src":"curated","note":"Athanasius, De Incarnatione 54: He became man that we might be deified","cat":"Church Greek","kind":"curated","occ":[[839,54,2,4,6]]},{"label":"ἐκ τοῦ πατρὸς ἐκπορευόμενον","lang":"grc","gloss":"proceeding from the Father","src":"curated","note":"John 15:26; Constantinopolitan Creed","cat":"Church Greek","kind":"curated","occ":[[825,3,4,319,322],[835,1,1,278,281]]},{"label":"δύο φύσεις","lang":"grc","gloss":"two natures","src":"curated","note":"Christological formula, Chalcedon (451)","cat":"Church Greek","kind":"curated","occ":[[196,1,13,186,187],[814,3,19,3,4],[829,1,7,116,117],[835,1,13,105,106],[846,1,21,145,146],[854,1,4,2476,2477],[885,3,90,8,9],[885,3,103,2,3],[887,1,3,23,24],[898,1,232,46,47],[898,1,233,59,60],[1021,6,36,225,226],[1034,1,7,116,117]]},{"label":"καθολικὴ ἐκκλησία","lang":"grc","gloss":"the catholic church","src":"curated","note":"Ignatius, Smyrnaeans 8, and the Fathers","cat":"Church Greek","kind":"curated","occ":[[581,6,43,703,704],[581,7,31,105,106],[581,7,31,1104,1105],[581,10,5,1182,1183],[581,10,7,107,108],[809,1,146,276,277],[813,6,16,20,21],[821,6,226,12,13],[821,7,150,26,27],[821,10,100,11,12],[821,10,105,69,70],[821,10,116,11,12],[825,3,6,309,310],[840,1,0,8,9],[846,1,8,491,492],[846,1,25,241,242],[846,2,17,374,375],[846,2,18,333,334],[846,2,18,395,396],[846,2,29,392,393],[846,2,36,1018,1019],[846,2,36,2896,2897],[854,4,3,120,121]]},{"label":"concordia ordinum","lang":"lat","gloss":"harmony of the orders","src":"curated","note":"Cicero, the political ideal of senators and equites united against disorder","cat":"Politics and history","kind":"curated","occ":[]},{"label":"nervos belli","lang":"lat","gloss":"sinews of war","src":"curated","note":"Cicero, Philippics 5.5","cat":"Politics and history","kind":"curated","occ":[[644,5,4,78,79]]},{"label":"silent enim leges inter arma","lang":"lat","gloss":"for laws are silent amid arms","src":"curated","note":"Cicero, Pro Milone 11","cat":"Roman law","kind":"curated","occ":[[640,1,10,0,4],[670,5,351,19,23]]},{"label":"summum ius summa iniuria","lang":"lat","gloss":"the strictest law is the greatest injustice","src":"curated","note":"Cicero, De Officiis 1.33","cat":"Roman law","kind":"curated","occ":[[648,1,32,18,21]]},{"label":"cedant arma togae","lang":"lat","gloss":"let arms yield to the toga","src":"curated","note":"Cicero, De Consulatu Suo, quoted in De Officiis 1.77","cat":"Politics and 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for religion and home","cat":"Roman law","kind":"curated","occ":[[674,19,98,7,10]]},{"label":"manus iniectio","lang":"lat","gloss":"laying on of hands","src":"curated","note":"Roman procedure","cat":"Roman law","kind":"curated","occ":[[670,7,229,25,26],[670,7,229,41,42],[674,20,45,21,22],[750,2,19,28,29]]},{"label":"dolus malus","lang":"lat","gloss":"fraud","src":"curated","note":"Roman law","cat":"Roman law","kind":"curated","occ":[[616,1,28,92,93],[616,1,29,46,47],[616,1,33,100,101],[648,3,59,35,36],[648,3,60,33,34],[648,3,63,7,8],[648,3,63,18,19]]},{"label":"civis Romanus sum","lang":"lat","gloss":"I am a Roman citizen","src":"curated","note":"Cicero, In Verrem 2.5.162: the claim of citizens to protection","cat":"Roman law","kind":"curated","occ":[[615,2,875,46,48],[615,2,890,29,31],[615,2,896,18,20],[670,9,353,58,60],[670,11,39,13,15],[674,10,27,45,47]]},{"label":"ex iure Quiritium","lang":"lat","gloss":"by the law of the Quirites","src":"curated","note":"Gaius, Institutes: the formula of ownership","cat":"Roman law","kind":"curated","occ":[[615,2,188,54,56],[623,1,25,38,40]]},{"label":"lex curiata","lang":"lat","gloss":"curiate law","src":"curated","note":"Cicero, De Lege Agraria 2.26","cat":"Politics and history","kind":"curated","occ":[[629,1,38,56,57],[650,4,68,43,44],[691,11,21,100,101]]},{"label":"fides publica","lang":"lat","gloss":"public faith","src":"curated","note":"Roman politics","cat":"Politics and history","kind":"curated","occ":[[35,1,47,97,98]]},{"label":"maius imperium","lang":"lat","gloss":"greater imperium","src":"curated","note":"Roman politics","cat":"Politics and history","kind":"curated","occ":[[644,11,29,108,109],[650,4,6,58,59],[650,9,43,203,204],[650,9,43,223,224]]},{"label":"tribunicia potestas","lang":"lat","gloss":"tribunician power","src":"curated","note":"Roman politics","cat":"Politics and history","kind":"curated","occ":[[614,1,7,50,51],[615,2,891,23,24],[621,2,29,70,71],[669,1,0,229,230],[674,10,28,49,50],[690,1,46,24,25],[691,1,8,56,57]]},{"label":"secessionem plebis","lang":"lat","gloss":"secession of the plebs","src":"curated","note":"Livy","cat":"Politics and history","kind":"curated","occ":[]},{"label":"rebus novis","lang":"lat","gloss":"for revolution","src":"curated","note":"Sallust and Livy","cat":"Politics and history","kind":"curated","occ":[[647,2,49,124,125],[650,4,44,72,73],[650,13,93,148,149],[668,1,951,5,6],[690,2,79,67,68],[691,2,77,24,25],[691,6,2,26,27],[691,15,34,42,43],[737,10,860,3,4],[740,9,90,7,8],[1001,1,1,57,58]]},{"label":"concordia parvae res crescunt","lang":"lat","gloss":"small things grow through concord","src":"curated","note":"Sallust, Jugurtha 10","cat":"Politics and history","kind":"curated","occ":[[653,1,9,193,196]]},{"label":"spolia opima","lang":"lat","gloss":"rich spoils","src":"curated","note":"Livy 1.10","cat":"Religion and cult","kind":"curated","occ":[]},{"label":"vae victis","lang":"lat","gloss":"woe to the conquered","src":"curated","note":"Livy 5.48","cat":"Politics and history","kind":"curated","occ":[[597,1,1739,0,1]]},{"label":"Hannibal ad portas","lang":"lat","gloss":"Hannibal at the gates","src":"curated","note":"Cicero, Philippics 1.11 and Livy 23.16","cat":"Politics and history","kind":"curated","occ":[]},{"label":"perfidia plus quam Punica","lang":"lat","gloss":"treachery worse than Punic","src":"curated","note":"Livy 21.4: Livy's judgment of Hannibal","cat":"Politics and history","kind":"curated","occ":[]},{"label":"unus homo nobis cunctando restituit rem","lang":"lat","gloss":"one man restored the state to us by delaying","src":"curated","note":"Ennius, quoted in Cicero, De Officiis 1.84","cat":"Politics and history","kind":"curated","occ":[[645,1,9,130,135],[648,1,83,125,130],[650,2,68,58,63]]},{"label":"sine ira et studio","lang":"lat","gloss":"without anger or partiality","src":"curated","note":"Tacitus, Annals 1.1","cat":"Rhetoric and literature","kind":"curated","occ":[[691,1,0,130,133]]},{"label":"solitudinem faciunt pacem appellant","lang":"lat","gloss":"they make a desert and call it peace","src":"curated","note":"Tacitus, Agricola 30: Calgacus on Rome","cat":"Politics and history","kind":"curated","occ":[[687,30,6,9,13]]},{"label":"capax imperii","lang":"lat","gloss":"capable of rule","src":"curated","note":"Tacitus, Histories 1.49","cat":"Politics and history","kind":"curated","occ":[[690,1,48,180,181]]},{"label":"rara temporum felicitate","lang":"lat","gloss":"in the rare good fortune of the times","src":"curated","note":"Tacitus, Histories 1.1","cat":"Politics and history","kind":"curated","occ":[[690,1,0,168,170]]},{"label":"corruptissima re publica","lang":"lat","gloss":"in a most corrupt state","src":"curated","note":"Tacitus, Annals 3.27","cat":"Politics and history","kind":"curated","occ":[[691,3,26,145,147]]},{"label":"cupido gloriae novissima exuitur","lang":"lat","gloss":"desire for glory is the last to go","src":"curated","note":"Tacitus, Histories 4.6","cat":"Politics and history","kind":"curated","occ":[[690,4,5,9,12]]},{"label":"lex maiestatis","lang":"lat","gloss":"law of treason","src":"curated","note":"Tacitus, Annals: the treason law used under the emperors","cat":"Roman law","kind":"curated","occ":[[691,2,49,2,3],[691,4,33,83,84]]},{"label":"morituri te salutant","lang":"lat","gloss":"those about to die salute you","src":"curated","note":"Suetonius, Claudius 21","cat":"Politics and history","kind":"curated","occ":[[679,21,5,35,37]]},{"label":"iacta alea est","lang":"lat","gloss":"the die is cast","src":"curated","note":"Suetonius, Divus Iulius 32 (Greek anerriphtho kubos in Plutarch)","cat":"Politics and history","kind":"curated","occ":[[675,32,0,68,70]]},{"label":"pater patriae","lang":"lat","gloss":"father of the fatherland","src":"curated","note":"Roman honorific; Suetonius, Augustus 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\ No newline at end of file
diff --git a/quotes_map.json b/quotes_map.json
index edd5f41278cab0eca0e4c940856f979abcd34470..1f211e1a99babdaf73b63f3b30c06f8f9473f294 100644
--- a/quotes_map.json
+++ b/quotes_map.json
@@ -1 +1 @@
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-corinthios","job",27,[[16,6,35,14],[17,2,1,7],[17,2,2,2]]],["praeperatio-evangelica","wisdom-of-solomon",27,[[7,6,14,11],[7,74,7,17],[7,108,6,21]]],["praeperatio-evangelica","proverbs",27,[[7,106,8,11],[7,106,8,14],[7,107,8,22]]],["demonstratio-evangelica","1-corinthians",27,[[1,223,7,28],[1,223,7,29],[1,223,7,30]]],["demonstratio-evangelica","ambacum",27,[[4,208,3,12],[4,209,3,12],[6,86,2,1]]],["generalis-elementaria-introductio","proverbs",27,[[1,0,6,8],[1,0,6,9],[1,0,6,10]]],["generalis-elementaria-introductio","luke",27,[[1,3,1,30],[1,3,1,12],[1,7,20,42]]],["christus-patiens-dub","the-trojan-women",27,[[1,70,1,640],[1,71,1,641],[1,364,1,788]]],["oratio-ii-contra-arianos","proverbs",27,[[1,0,8,22],[1,17,8,22],[1,31,8,25]]],["republic","iliad",26,[[2,38,9,495],[2,38,9,496],[2,112,24,526]]],["hymn-2-to-demeter","odyssey",26,[[1,42,20,97],[1,44,7,246],[1,121,18,4]]],["paedagogus","romans",26,[[1,5,16,18],[1,8,3,4],[1,8,3,20]]],["ad-autolycum","theogony",26,[[2,4,1,72],[2,4,1,73],[2,4,1,103]]],["praeperatio-evangelica","odyssey",26,[[1,98,4,391],[3,27,17,484],[3,27,17,486]]],["praeperatio-evangelica","to-prove-that-every-man-who-is-virtuous-",26,[[6,25,1,24],[6,25,1,98],[8,198,1,74]]],["lives-of-eminent-philosophers","odyssey",25,[[2,20,4,391],[2,117,11,519],[4,8,10,382]]],["clement-of-alexandria","jeremias",25,[[1,49,9,21],[1,49,9,22],[1,49,23,4]]],["praeperatio-evangelica","apology",25,[[12,208,1,13],[13,85,1,57],[13,87,1,55]]],["generalis-elementaria-introductio","zacharias",25,[[3,10,6,11],[3,30,3,1],[3,38,2,11]]],["generalis-elementaria-introductio","daniel",25,[[3,59,2,43],[3,59,2,36],[3,60,3,5]]],["on-the-question-why-certain-names-in-the","genesis",25,[[1,13,32,29],[1,22,35,10],[1,30,1,25]]],["the-deipnosophists","symposiacs",24,[[1,39,7,1],[1,39,7,3],[2,14,8,19]]],["against-timarchus","iliad",24,[[1,143,18,323],[1,143,18,325],[1,143,18,326]]],["dialogus-cum-tryphone","mark",24,[[17,2,11,16],[31,2,14,61],[32,5,12,35]]],["epistula-i-ad-corinthios","esaias",24,[[8,2,1,17],[8,3,1,15],[8,3,1,16]]],["epistula-i-ad-corinthios","romans",24,[[10,5,4,2],[10,5,4,21],[16,2,10,15]]],["epistulae-interpolatae-et-epistulae-supp","ephesians",24,[[2,1,6,22],[3,0,3,10],[4,0,6,22]]],["praeperatio-evangelica","deuteronomy",24,[[1,91,4,18],[1,92,4,18],[3,61,4,18]]],["praeperatio-evangelica","the-obsolesence-of-oracles",24,[[3,74,1,47],[5,31,1,9],[5,32,1,11]]],["demonstratio-evangelica","on-the-allegories-of-the-sacred-laws",24,[[1,28,3,23],[1,29,3,22],[1,34,2,58]]],["symposium-sive-convivium-decem-virginum","1-corinthians",24,[[1,1,7,31],[1,2,7,37],[1,3,6,15]]],["on-the-migration-of-abraham","exodus",24,[[1,0,32,8],[1,14,2,22],[1,35,15,24]]],["acts-of-thomas","matthew",24,[[1,0,10,1],[1,0,10,2],[1,0,10,3]]],["institutio-oratoria","against-verres",24,[[4,87,2,62],[5,159,2,108],[8,122,2,814]]],["how-to-tell-a-flatterer-from-a-friend","iliad",23,[[1,10,11,641],[1,10,8,280],[1,10,10,242]]],["antiquities-of-the-jews","maccabees-i",23,[[12,246,1,19],[12,248,1,19],[12,297,1,19]]],["clement-of-alexandria","philippians",23,[[1,52,1,8],[1,52,1,9],[1,158,2,9]]],["clement-of-alexandria","1-peter",23,[[3,74,2,10],[3,74,2,14],[3,74,2,15]]],["dialogus-cum-tryphone","daniel",23,[[11,0,9,14],[25,1,3,41],[31,1,7,8]]],["praeperatio-evangelica","1-corinthians",23,[[1,25,2,12],[1,25,2,3],[1,25,2,5]]],["eusebius-of-caesarea-2","proverbs",23,[[1,63,1,5],[1,81,1,4],[1,81,1,5]]],["refutatio-omnium-haeresium","john",23,[[5,6,3,5],[5,7,1,2],[5,7,2,10]]],["historia-religiosa","psalms",23,[[1,1,61,4],[1,1,54,21],[1,1,105,29]]],["on-the-sacrifice-of-abel-and-cain","exodus",23,[[1,49,3,0],[1,61,12,38],[1,66,17,5]]],["attic-nights","georgics",23,[[1,248,2,245],[1,248,2,246],[1,267,3,9]]],["republic","odyssey",22,[[2,30,19,108],[2,30,19,110],[2,31,19,111]]],["antiquities-of-the-jews","esdras-i",22,[[11,21,6,6],[11,22,2,16],[11,22,2,17]]],["clement-of-alexandria","laws",22,[[1,169,1,1],[2,17,5,4],[2,21,5,16]]],["clement-of-alexandria","mark",22,[[2,60,7,5],[2,70,12,29],[2,70,12,30]]],["clementina-epitome-altera-nunc-primum-ed","matthew",22,[[1,18,18,2],[1,18,28,18],[1,18,5,19]]],["praeperatio-evangelica","jeremias",22,[[1,35,16,18],[1,35,16,19],[1,92,8,1]]],["praeperatio-evangelica","exodus",22,[[6,313,4,10],[7,100,3,13],[7,100,3,14]]],["demonstratio-evangelica","kings-iii",22,[[1,121,3,12],[1,121,9,5],[1,121,11,9]]],["refutatio-omnium-haeresium","theogony",22,[[1,26,1,107],[1,26,1,108],[1,26,1,109]]],["refutatio-omnium-haeresium","odyssey",22,[[5,6,24,0],[5,6,24,2],[5,6,5,46]]],["on-the-question-who-is-the-heir-of-divin","exodus",22,[[1,13,14,14],[1,18,20,18],[1,19,32,30]]],["on-the-doctrine-that-dreams-are-sent-fro","deuteronomy",22,[[1,61,12,4],[1,61,12,25],[1,61,14,23]]],["the-deipnosophists","herodotus",21,[[2,22,1,620],[2,22,1,621],[3,14,1,223]]],["the-deipnosophists","republic",21,[[3,95,4,89],[3,95,4,90],[4,12,2,76]]],["romans","psalms",21,[[2,5,61,12],[3,3,50,5],[3,11,13,0]]],["hippias-minor","iliad",21,[[1,2,9,308],[1,2,9,311],[1,2,9,312]]],["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,16,2,292],[1,21,1,241]]],["on-being-a-busybody","oedipus",2,[[1,13,1,1118],[1,13,1,1119]]],["of-the-love-of-wealth","works",2,[[1,7,1,44],[1,7,1,45]]],["of-bashfulness","works",2,[[1,3,1,344],[1,9,1,373]]],["how-a-man-may-inoffensively-praise-himse","on-the-crown",2,[[1,7,1,239],[1,11,1,298]]],["of-fate","phaedrus",2,[[1,1,1,21],[1,4,1,21]]],["a-discourse-concerning-socrates-s-daemon","iliad",2,[[1,23,7,43],[1,23,7,44]]],["of-banishment-or-flying-one-s-country","the-phoenician-maidens",2,[[1,15,1,433],[1,15,1,434]]],["symposiacs","symposium",2,[[1,4,1,240],[1,16,1,122]]],["symposiacs","alcibiades-2",2,[[1,15,1,8],[2,2,1,8]]],["symposiacs","oedipus",2,[[1,17,1,4],[2,6,1,371]]],["symposiacs","antiquities-of-the-jews",2,[[5,15,19,36],[6,20,12,75]]],["symposiacs","antigone",2,[[8,34,1,433],[8,34,1,434]]],["symposiacs","theogony",2,[[9,28,1,15],[9,28,1,16]]],["of-love","odyssey",2,[[1,17,19,39],[1,23,6,182]]],["to-an-uneducated-ruler","iliad",2,[[1,3,10,182],[1,5,19,241]]],["whether-an-old-man-should-engage-in-publ","on-the-creation-of-magistrates",2,[[1,7,2,41],[1,9,4,46]]],["whether-an-old-man-should-engage-in-publ","heracles",2,[[1,17,1,267],[1,17,1,268]]],["precepts-of-statecraft","odyssey",2,[[1,4,2,68],[1,12,1,64]]],["precepts-of-statecraft","thucydides",2,[[1,4,2,269],[1,17,8,227]]],["against-running-in-debt-or-taking-up-mon","iliad",2,[[1,5,1,153],[1,7,16,764]]],["the-lives-of-the-ten-orators","on-the-crown",2,[[6,0,1,133],[6,0,1,134]]],["concerning-the-face-which-appears-in-the","prometheus",2,[[1,5,1,356],[1,5,1,357]]],["concerning-the-face-which-appears-in-the","iliad",2,[[1,24,20,64],[1,24,8,15]]],["on-the-principle-of-cold","odyssey",2,[[1,8,9,143],[1,15,5,468]]],["on-the-principle-of-cold","iliad",2,[[1,8,17,648],[1,8,17,649]]],["on-the-eating-of-flesh-i","odyssey",2,[[1,0,12,394],[1,0,12,395]]],["plutarch-s-platonic-questions","timaeus",2,[[7,0,1,63],[8,1,1,21]]],["plutarch-s-platonic-questions","against-meidias",2,[[10,3,1,71],[10,3,1,199]]],["concerning-the-procreation-of-the-soul-a","statesman",2,[[1,5,1,16],[1,6,1,16]]],["concerning-the-procreation-of-the-soul-a","laws",2,[[1,8,10,5],[1,8,10,7]]],["the-contradictions-of-the-stoics","iliad",2,[[1,9,6,406],[1,46,15,108]]],["of-common-conceptions-against-the-stoics","works",2,[[1,12,1,77],[1,12,1,791]]],["of-common-conceptions-against-the-stoics","antigone",2,[[1,30,1,433],[1,30,1,434]]],["of-common-conceptions-against-the-stoics","the-art-of-rhetoric",2,[[1,30,1,279],[1,30,1,309]]],["of-common-conceptions-against-the-stoics","nicomachean-ethics",2,[[1,44,2,4],[1,10,5,8]]],["that-it-is-not-possible-to-live-pleasura","phaedrus",2,[[1,1,1,20],[1,21,1,20]]],["against-colotes-the-disciple-and-favorit","laws",2,[[1,29,4,12],[1,31,1,17]]],["the-deipnosophists","economics",2,[[1,40,8,7],[13,84,20,16]]],["the-deipnosophists","statesman",2,[[2,29,1,23],[3,54,1,5]]],["the-deipnosophists","the-dinner-of-the-seven-wise-men",2,[[2,51,1,13],[10,74,1,9]]],["the-deipnosophists","trachiniae",2,[[2,71,1,758],[2,71,1,759]]],["the-deipnosophists","medea",2,[[4,43,1,333],[7,31,1,56]]],["the-deipnosophists","to-philip",2,[[4,60,1,120],[13,31,1,146]]],["the-deipnosophists","nicomachean-ethics",2,[[5,20,8,13],[9,29,9,7]]],["the-deipnosophists","demosthenes",2,[[6,2,9,4],[13,91,15,2]]],["the-deipnosophists","the-art-of-rhetoric",2,[[6,99,2,290],[10,74,3,21]]],["the-deipnosophists","agis-and-cleomenes",2,[[7,36,1,125],[9,71,1,125]]],["the-deipnosophists","the-roman-questions",2,[[7,36,1,106],[9,71,1,106]]],["the-deipnosophists","plutarch-s-natural-questions",2,[[7,101,1,18],[12,6,1,18]]],["the-deipnosophists","on-the-fortune-or-the-virtue-of-alexande",2,[[8,13,1,8],[14,32,1,9]]],["the-deipnosophists","oedipus",2,[[10,16,1,4],[10,77,1,318]]],["the-deipnosophists","on-having-many-friends",2,[[10,16,1,5],[12,6,1,4]]],["the-deipnosophists","argonautica",2,[[13,0,3,0],[2,12,3,221]]],["the-deipnosophists","pericles",2,[[13,24,30,3],[15,36,28,4]]],["the-deipnosophists","the-lives-of-the-ten-orators",2,[[13,30,3,0],[13,61,3,0]]],["the-deipnosophists","apollodorus-against-neaera",2,[[13,30,1,121],[13,64,1,115]]],["the-deipnosophists","of-love",2,[[13,72,1,12],[13,78,1,4]]],["the-deipnosophists","on-the-embassy",2,[[14,48,1,66],[5,50,1,308]]],["the-deipnosophists","the-cyclops",2,[[14,75,1,134],[1,40,1,416]]],["hymn-3-to-delian-apollo","works",2,[[1,501,1,138],[1,515,1,138]]],["on-halonnesus","on-the-peace",2,[[1,21,1,120],[1,30,1,45]]],["for-the-liberty-of-the-rhodians","plataicus",2,[[1,25,1,16],[1,25,1,43]]],["against-aristocrates","plataicus",2,[[1,9,1,16],[1,9,1,43]]],["against-timocrates","economics",2,[[1,117,11,24],[1,145,11,24]]],["against-aphobus-i","against-euthynus",2,[[1,2,1,1],[1,11,1,1]]],["against-aphobus-iii","antidosis",2,[[1,1,1,27],[1,3,1,28]]],["against-olympiodorus","plataicus",2,[[1,18,1,16],[1,18,1,43]]],["apollodorus-against-neaera","hellenica",2,[[1,2,4,160],[1,2,5,30]]],["exordia","against-euthynus",2,[[4,0,1,1],[6,1,1,1]]],["on-the-estate-of-dicaeogenes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ymn-5-to-aphrodite","the-obsolesence-of-oracles",1,[[1,98,1,10]]],["hymn-5-to-aphrodite","how-a-man-may-become-aware-of-his-progre",1,[[1,108,1,9]]],["hymn-5-to-aphrodite","how-a-man-may-inoffensively-praise-himse",1,[[1,108,1,11]]],["hymn-7-dionysus","odyssey",1,[[1,32,2,426]]],["third-olynthiac","thucydides",1,[[1,5,5,98]]],["third-olynthiac","laws",1,[[1,5,1,22]]],["demosthenes-on-the-peace","letter-2-to-philip-i",1,[[1,2,1,13]]],["demosthenes-on-the-peace","to-philip",1,[[1,17,1,73]]],["second-philippic","archidamus",1,[[1,29,1,26]]],["on-the-chersonese","evagoras",1,[[1,69,1,68]]],["third-philippic","euthydemus",1,[[1,53,1,32]]],["answer-to-philip-s-letter","isocrates-helen",1,[[1,21,1,40]]],["for-the-liberty-of-the-rhodians","archidamus",1,[[1,25,1,26]]],["on-the-treaty-with-alexander","against-callimachus",1,[[1,0,1,66]]],["on-the-treaty-with-alexander","archidamus",1,[[1,7,1,20]]],["on-the-crown","antidosis",1,[[1,6,1,25]]],["on-the-crown","hellenica",1,[[1,168,6,132]]],["on-the-crown","cyropaedia",1,[[1,168,3,86]]],["on-the-crown","hecuba",1,[[1,266,1,0]]],["on-the-crown","on-the-peace",1,[[1,281,1,79]]],["on-the-embassy","cyropaedia",1,[[1,15,2,40]]],["on-the-embassy","herodotus",1,[[1,22,2,598]]],["on-the-embassy","against-euthynus",1,[[1,170,1,13]]],["on-the-embassy","works",1,[[1,237,1,766]]],["on-the-embassy","antidosis",1,[[1,337,1,168]]],["against-leptines","banquet",1,[[1,140,8,33]]],["against-leptines","cyropaedia",1,[[1,141,8,48]]],["against-meidias","archidamus",1,[[1,5,1,0]]],["against-meidias","antidosis",1,[[1,5,1,141]]],["against-meidias","panathenaicus",1,[[1,5,1,9]]],["against-meidias","economics",1,[[1,24,11,24]]],["against-meidias","laws",1,[[1,46,12,7]]],["against-meidias","cyropaedia",1,[[1,206,5,157]]],["against-aristocrates","archidamus",1,[[1,9,1,26]]],["against-aristocrates","laws",1,[[1,79,12,7]]],["against-timocrates","aegineticus",1,[[1,64,1,14]]],["against-timocrates","evagoras",1,[[1,88,1,10]]],["against-timocrates","on-the-peace",1,[[1,88,1,87]]],["against-timocrates","panathenaicus",1,[[1,88,1,223]]],["against-aristogeiton-i","eumenides",1,[[1,46,1,649]]],["against-aristogeiton-i","bacchae",1,[[1,46,1,754]]],["against-aristogeiton-ii","laws",1,[[1,8,12,7]]],["against-aphobus-i","on-the-peace",1,[[1,35,1,86]]],["against-aphobus-i","panegyricus",1,[[1,47,1,64]]],["against-aphobus-iii","alcibiades-2",1,[[1,56,1,10]]],["against-onetor-i","antidosis",1,[[1,8,1,28]]],["for-phormio","against-euthynus",1,[[1,2,1,1]]],["for-phormio","protagoras",1,[[1,50,1,1]]],["against-pantaenetus","antidosis",1,[[1,16,1,28]]],["against-pantaenetus","economics",1,[[1,45,11,24]]],["against-boeotus-ii","against-callimachus",1,[[1,9,1,9]]],["against-leochares","against-euthynus",1,[[1,17,1,2]]],["apollodorus-against-stephanus-i","protagoras",1,[[1,46,1,26]]],["apollodorus-against-stephanus-ii","against-euthynus",1,[[1,7,1,13]]],["apollodorus-against-stephanus-ii","laws",1,[[1,17,9,3]]],["against-olympiodorus","against-euthynus",1,[[1,15,1,2]]],["against-olympiodorus","archidamus",1,[[1,18,1,26]]],["against-olympiodorus","laws",1,[[1,53,7,31]]],["apollodorus-against-timotheus","thucydides",1,[[1,14,5,167]]],["apollodorus-against-polycles","trapeziticus",1,[[1,6,1,12]]],["apollodorus-against-polycles","hellenica",1,[[1,45,5,154]]],["apollodorus-against-nicostratus","phaedo",1,[[1,19,1,300]]],["against-callicles","on-the-peace",1,[[1,30,1,128]]],["against-eubulides","letter-2-to-philip-i",1,[[1,2,1,13]]],["against-eubulides","antidosis",1,[[1,54,1,233]]],["against-eubulides","to-nicocles",1,[[1,69,1,39]]],["against-theocrines","laws",1,[[1,5,12,7]]],["apollodorus-against-neaera","on-the-peace",1,[[1,0,1,29]]],["apollodorus-against-neaera","antidosis",1,[[1,92,1,91]]],["the-erotic-essay","panegyricus",1,[[1,6,1,73]]],["the-erotic-essay","letter-6-to-the-children-of-jason",1,[[1,6,1,11]]],["the-erotic-essay","concerning-the-team-of-horses",1,[[1,8,1,29]]],["the-erotic-essay","to-philip",1,[[1,12,1,113]]],["the-erotic-essay","republic",1,[[1,30,7,119]]],["exordia","on-the-peace",1,[[6,0,1,51]]],["exordia","anabasis",1,[[54,0,4,226]]],["letters","archidamus",1,[[2,4,1,82]]],["letters","antidosis",1,[[3,1,1,113]]],["on-the-estate-of-cleonymus","aegineticus",1,[[1,8,1,3]]],["on-the-estate-of-cleonymus","evagoras",1,[[1,41,1,38]]],["on-the-estate-of-philoctemon","concerning-the-team-of-horses",1,[[1,24,1,8]]],["on-the-estate-of-ciron","against-euthynus",1,[[1,27,1,13]]],["on-the-estate-of-astyphilus","alcibiades-2",1,[[1,4,1,13]]],["birds","iphigenia-in-aulis",1,[[1,94,1,727]]],["against-timarchus","against-olympiodorus",1,[[1,13,1,5]]],["against-timarchus","economics",1,[[1,14,11,24]]],["against-timarchus","against-pantaenetus",1,[[1,14,1,45]]],["against-timarchus","apollodorus-against-neaera",1,[[1,31,1,15]]],["against-timarchus","against-euthynus",1,[[1,43,1,13]]],["against-timarchus","apollodorus-against-stephanus-ii",1,[[1,43,1,7]]],["against-timarchus","against-aristogeiton-i",1,[[1,92,1,95]]],["a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area-2","about-the-planting-of-noah",1,[[1,101,1,58]]],["eusebius-of-caesarea-2","wisdom-of-solomon",1,[[1,121,7,25]]],["eusebius-of-caesarea-2","on-the-creation-of-the-world",1,[[1,139,1,71]]],["eusebius-of-caesarea-2","on-the-confusion-of-languages",1,[[1,139,1,168]]],["eusebius-of-caesarea-2","on-the-question-why-certain-names-in-the",1,[[1,139,1,30]]],["eusebius-of-caesarea-2","2-timothy",1,[[2,12,2,10]]],["eusebius-of-caesarea-2","jude",1,[[2,15,1,24]]],["eusebius-of-caesarea-2","amos",1,[[2,27,5,9]]],["eusebius-of-caesarea-2","on-the-migration-of-abraham",1,[[2,51,1,181]]],["eusebius-of-caesarea-2","ecclesiastes",1,[[2,51,5,0]]],["eusebius-of-caesarea-2","2-peter",1,[[2,95,1,16]]],["eusebius-of-caesarea-2","osee",1,[[2,127,1,0]]],["de-ecclesiastica-theologia","jude",1,[[3,2,1,3]]],["de-ecclesiastica-theologia","1-peter",1,[[3,2,2,13]]],["de-ecclesiastica-theologia","on-the-giants",1,[[3,2,1,21]]],["de-ecclesiastica-theologia","on-the-migration-of-abraham",1,[[3,3,1,2]]],["de-ecclesiastica-theologia","on-fugitives",1,[[3,3,1,177]]],["de-ecclesiastica-theologia","on-the-meeting-for-the-sake-of-receiving",1,[[3,3,1,176]]],["de-ecclesiastica-theologia","kings-iii",1,[[3,4,22,20]]],["de-ecclesiastica-theologia","chronicles-ii",1,[[3,4,18,19]]],["de-ecclesiastica-theologia","judges",1,[[3,5,2,0]]],["de-ecclesiastica-theologia","about-the-planting-of-noah",1,[[3,5,1,18]]],["de-ecclesiastica-theologia","on-the-creation-of-the-world",1,[[3,5,1,133]]],["de-ecclesiastica-theologia","on-the-question-who-is-the-heir-of-divin",1,[[3,5,1,55]]],["de-ecclesiastica-theologia","apocalypse",1,[[3,10,10,0]]],["de-theophania","kings-iii",1,[[1,2,19,3]]],["de-theophania","jonas",1,[[1,2,4,2]]],["de-theophania","acts",1,[[1,2,8,31]]],["de-theophania","on-the-posterity-of-cain",1,[[1,7,1,88]]],["de-theophania","about-the-planting-of-noah",1,[[1,7,1,58]]],["de-theophania","deuteronomy",1,[[1,7,32,7]]],["de-theophania","romans",1,[[1,10,11,2]]],["de-theophania","agg-us",1,[[1,11,2,8]]],["onomasticon","kings-iv",1,[[1,1,10,32]]],["onomasticon","maccabees-i",1,[[1,1,5,64]]],["onomasticon","kings-iii",1,[[1,1,9,15]]],["onomasticon","kings-ii",1,[[1,3,8,0]]],["onomasticon","matthew",1,[[1,10,4,12]]],["onomasticon","chronicles-ii",1,[[1,12,8,7]]],["vita-constantini","cyropaedia",1,[[1,5,1,4]]],["vita-constantini","sayings-of-spartans",1,[[1,7,49,2]]],["vita-constantini","on-the-tilling-of-the-earth-by-noah",1,[[1,59,1,81]]],["vita-constantini","on-the-doctrine-that-dreams-are-sent-fro",1,[[1,59,2,268]]],["vita-constantini","on-the-allegories-of-the-sacred-laws",1,[[1,59,2,101]]],["vita-constantini","against-timocrates",1,[[2,94,1,156]]],["vita-constantini","luke",1,[[3,57,24,4]]],["vita-constantini","genesis",1,[[3,108,13,17]]],["vita-constantini","antiquities-of-the-jews",1,[[4,145,4,12]]],["constantini-imperatoris-oratio-ad-coetum","antiquities-of-the-jews",1,[[1,13,9,222]]],["de-laudibus-constantini","ephesians",1,[[1,5,4,5]]],["de-laudibus-constantini","on-the-cherubim-and-on-the-flaming-sword",1,[[2,1,1,87]]],["de-laudibus-constantini","on-the-creation-of-magistrates",1,[[2,1,2,254]]],["de-laudibus-constantini","on-three-virtues-that-is-to-say-on-coura",1,[[2,1,1,211]]],["de-laudibus-constantini","on-the-contemplative-life-or-on-the-virt",1,[[2,1,1,4]]],["de-laudibus-constantini","on-the-tilling-of-the-earth-by-noah",1,[[3,5,1,50]]],["de-laudibus-constantini","on-the-creation-of-the-world",1,[[4,1,1,68]]],["de-laudibus-constantini","mark",1,[[11,4,2,16]]],["de-laudibus-constantini","on-the-virtues-and-on-the-office-of-amba",1,[[12,10,1,2]]],["de-laudibus-constantini","1-corinthians",1,[[12,13,1,23]]],["de-laudibus-constantini","romans",1,[[13,10,1,26]]],["de-laudibus-constantini","acts",1,[[15,9,8,31]]],["de-laudibus-constantini","wisdom-of-jesus-the-son-of-sirach",1,[[16,6,44,20]]],["de-laudibus-constantini","mich-as",1,[[16,6,7,11]]],["de-laudibus-constantini","amos",1,[[16,6,8,11]]],["generalis-elementaria-introductio","on-the-giants",1,[[1,2,1,62]]],["generalis-elementaria-introductio","on-the-life-of-the-wise-man-made-perfect",1,[[1,2,1,130]]],["generalis-elementaria-introductio","on-the-tilling-of-the-earth-by-noah",1,[[1,8,1,42]]],["generalis-elementaria-introductio","ruth",1,[[1,9,2,10]]],["generalis-elementaria-introductio","i-thessalonians",1,[[1,14,2,15]]],["generalis-elementaria-introductio","titus",1,[[2,14,3,5]]],["generalis-elementaria-introductio","against-colotes-the-disciple-and-favorit",1,[[2,19,1,12]]],["generalis-elementaria-introductio","lamentations",1,[[3,55,4,19]]],["generalis-elementaria-introductio","the-wars-of-the-jews",1,[[3,63,6,298]]],["generalis-elementaria-introductio","on-the-meeting-for-the-sake-of-receiving",1,[[4,5,1,130]]],["generalis-elementaria-introductio","bel-and-the-dragon",1,[[4,22,1,40]]],["generalis-elementaria-introductio","on-the-creation-of-the-world",1,[[4,23,1,71]]],["generalis-elementaria-introductio","ii-thessalonians",1,[[4,24,2,15]]],["christus-patiens-dub","of-love",1,[[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\ No newline at end of file
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o",1,[[15,97,1,439]]],["praeperatio-evangelica","politics",1,[[15,209,1,0]]],["historia-ecclesiastica","on-the-confusion-of-languages",1,[[1,11,1,168]]],["historia-ecclesiastica","on-the-life-of-the-wise-man-made-perfect",1,[[1,20,1,50]]],["historia-ecclesiastica","on-the-life-of-moses-books-1-3",1,[[1,20,1,75]]],["historia-ecclesiastica","chronicles-i",1,[[1,63,16,21]]],["historia-ecclesiastica","on-the-question-why-certain-names-in-the",1,[[1,65,1,176]]],["historia-ecclesiastica","james",1,[[1,65,2,22]]],["historia-ecclesiastica","maccabees-i",1,[[1,65,2,51]]],["historia-ecclesiastica","the-oracle-at-delphie-no-longer-given-in",1,[[1,77,1,7]]],["historia-ecclesiastica","colossians",1,[[2,15,2,11]]],["historia-ecclesiastica","on-the-virtues-and-on-the-office-of-amba",1,[[2,37,1,345]]],["historia-ecclesiastica","to-prove-that-every-man-who-is-virtuous-",1,[[2,114,1,0]]],["historia-ecclesiastica","about-the-planting-of-noah",1,[[3,137,1,23]]],["historia-ecclesiastica","on-the-cherubim-and-on-the-flaming-sword",1,[[4,31,1,50]]],["historia-ecclesiastica","cleitophon",1,[[5,68,1,4]]],["historia-ecclesiastica","comparison-of-demosthenes-with-cicero",1,[[6,105,1,0]]],["historia-ecclesiastica","jezekiel",1,[[7,29,13,2]]],["historia-ecclesiastica","numbers",1,[[7,32,14,17]]],["historia-ecclesiastica","deuteronomy",1,[[7,32,5,8]]],["historia-ecclesiastica","maccabees-ii",1,[[8,66,10,27]]],["historia-ecclesiastica","on-the-tilling-of-the-earth-by-noah",1,[[9,60,1,81]]],["historia-ecclesiastica","on-the-allegories-of-the-sacred-laws",1,[[9,60,2,101]]],["historia-ecclesiastica","laws",1,[[10,42,4,12]]],["historia-ecclesiastica","on-the-meeting-for-the-sake-of-receiving",1,[[10,46,1,176]]],["historia-ecclesiastica","symposiacs",1,[[10,57,3,1]]],["historia-ecclesiastica","kings-iv",1,[[10,64,19,15]]],["historia-ecclesiastica","baruch",1,[[10,64,5,4]]],["de-martyribus-palaestinae","iliad",1,[[1,0,2,203]]],["de-martyribus-palaestinae","metaphysics",1,[[1,0,12,9]]],["de-martyribus-palaestinae","on-the-confusion-of-languages",1,[[1,0,1,169]]],["de-martyribus-palaestinae","galatians",1,[[11,8,4,25]]],["de-martyribus-palaestinae","hebrews",1,[[11,8,12,21]]],["demonstratio-evangelica","james",1,[[1,124,2,22]]],["demonstratio-evangelica","maccabees-iv",1,[[1,245,14,17]]],["demonstratio-evangelica","on-sobriety",1,[[3,32,1,18]]],["demonstratio-evangelica","on-the-giants",1,[[3,32,1,23]]],["demonstratio-evangelica","maccabees-iii",1,[[3,81,4,14]]],["demonstratio-evangelica","xenophon-agesilaus",1,[[3,88,1,34]]],["demonstratio-evangelica","timaeus",1,[[3,217,1,12]]],["demonstratio-evangelica","dion",1,[[3,218,44,5]]],["demonstratio-evangelica","concerning-such-whom-god-is-slow-to-puni",1,[[4,32,1,4]]],["demonstratio-evangelica","demosthenes",1,[[4,42,4,2]]],["demonstratio-evangelica","about-the-planting-of-noah",1,[[4,50,1,58]]],["demonstratio-evangelica","jude",1,[[4,249,1,3]]],["demonstratio-evangelica","on-the-creation-of-the-world",1,[[5,135,1,71]]],["demonstratio-evangelica","concerning-the-ten-commandments-which-ar",1,[[5,144,1,50]]],["demonstratio-evangelica","on-the-cherubim-and-on-the-flaming-sword",1,[[6,118,1,48]]],["demonstratio-evangelica","isis-and-osiris",1,[[7,123,1,28]]],["demonstratio-evangelica","maccabees-ii",1,[[7,214,6,1]]],["demonstratio-evangelica","the-oracle-at-delphie-no-longer-given-in",1,[[8,57,1,7]]],["demonstratio-evangelica","1-john",1,[[8,118,2,1]]],["demonstratio-evangelica","the-wars-of-the-jews",1,[[8,215,6,298]]],["demonstratio-evangelica","against-evergus-and-mnesibulus",1,[[9,4,1,80]]],["demonstratio-evangelica","2-peter",1,[[9,75,1,16]]],["demonstratio-evangelica","jonas",1,[[10,179,4,2]]],["eusebius-of-caesarea-2","iliad",1,[[1,39,9,532]]],["eusebius-of-caesarea-2","on-the-crown",1,[[1,68,1,264]]],["eusebius-of-caesarea-2","on-the-posterity-of-cain",1,[[1,101,1,88]]],["eusebius-of-caesarea-2","about-the-planting-of-noah",1,[[1,101,1,58]]],["eusebius-of-caesarea-2","wisdom-of-solomon",1,[[1,121,7,25]]],["eusebius-of-caesarea-2","on-the-creation-of-the-world",1,[[1,139,1,71]]],["eusebius-of-caesarea-2","on-the-confusion-of-languages",1,[[1,139,1,168]]],["eusebius-of-caesarea-2","on-the-question-why-certain-names-in-the",1,[[1,139,1,30]]],["eusebius-of-caesarea-2","2-timothy",1,[[2,12,2,10]]],["eusebius-of-caesarea-2","jude",1,[[2,15,1,24]]],["eusebius-of-caesarea-2","amos",1,[[2,27,5,9]]],["eusebius-of-caesarea-2","on-the-migration-of-abraham",1,[[2,51,1,181]]],["eusebius-of-caesarea-2","ecclesiastes",1,[[2,51,5,0]]],["eusebius-of-caesarea-2","2-peter",1,[[2,95,1,16]]],["eusebius-of-caesarea-2","osee",1,[[2,127,1,0]]],["de-ecclesiastica-theologia","jude",1,[[3,2,1,3]]],["de-ecclesiastica-theologia","1-peter",1,[[3,2,2,13]]],["de-ecclesiastica-theologia","on-the-giants",1,[[3,2,1,21]]],["de-ecclesiastica-theologia","on-the-migration-of-abraham",1,[[3,3,1,2]]],["de-ecclesiastica-theologia","on-fugitives",1,[[3,3,1,177]]],["de-ecclesiastica-theologia","on-the-meeting-for-the-sake-of-receiving",1,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\ No newline at end of file
diff --git a/tags.json b/tags.json
index 1a8b73345ab9a46c029afb73c907c8d32719cb41..8bfb63e147889b2e438cfc42387e14f4a1890771 100644
--- a/tags.json
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diff --git a/text/1-corinthians/1.json b/text/1-corinthians/1.json
index 6c2d0d9f22ea99b763ee210c7e5d1bfbc0b0c4b1..2d6e3597a1987ca354e7d8e81f2fe1a5fefb5ace 100644
--- a/text/1-corinthians/1.json
+++ b/text/1-corinthians/1.json
@@ -1 +1 @@
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called to be an apostle of Jesus Christ through the will of God, and our brother Sosthenes,"],[1,1,"to the assembly of God which is at Corinth; those who are sanctified in Christ Jesus, called to be saints, with all who call on the name of our Lord Jesus Christ in every place, both theirs and ours:"],[2,2,"Grace to you and peace from God our Father and the Lord Jesus Christ."],[3,3,"I always thank my God concerning you, for the grace of God which was given you in Christ Jesus;"],[4,4,"that in everything you were enriched in him, in all speech and all knowledge;"],[5,5,"even as the testimony of Christ was confirmed in you:"],[6,6,"so that you come behind in no gift; waiting for the revelation of our Lord Jesus Christ;"],[7,7,"who will also confirm you until the end, blameless in the day of our Lord Jesus Christ."],[8,8,"God is faithful, through whom you were called into the fellowship of his Son, Jesus Christ, our Lord."],[9,9,"Now I beg you, brothers, through the name of our Lord, Jesus Christ, that you all speak the same thing and that there be no divisions among you, but that you be perfected together in the same mind and in the same judgment."],[10,10,"For it has been reported to me concerning you, my brothers, by those who are from Chloe's household, that there are contentions among you."],[11,11,"Now I mean this, that each one of you says, \"I follow Paul,\" \"I follow Apollos,\" \"I follow Cephas,\" and, \"I follow Christ.\""],[12,12,"Is Christ divided? Was Paul crucified for you? Or were you baptized into the name of Paul?"],[13,13,"I thank God that I baptized none of you, except Crispus and Gaius,"],[14,14,"so that no one should say that I had baptized you into my own name."],[15,15,"(I also baptized the household of Stephanas; besides them, I don't know whether I baptized any other.)"],[16,16,"For Christ sent me not to baptize, but to preach the gospel -- not in wisdom of words, so that the cross of Christ wouldn't be made void."],[17,17,"For the word of the cross is foolishness to those who are dying, but to us who are saved it is the power of God."],[18,18,"For it is written, \"I will destroy the wisdom of the wise, I will bring the discernment of the discerning to nothing.\""],[19,19,"Where is the wise? Where is the scribe? Where is the lawyer of this world? Hasn't God made foolish the wisdom of this world?"],[20,20,"For seeing that in the wisdom of God, the world through its wisdom didn't know God, it was God's good pleasure through the foolishness of the preaching to save those who believe."],[21,21,"For Jews ask for signs, Greeks seek after wisdom,"],[22,22,"but we preach Christ crucified; a stumbling block to Jews, and foolishness to Greeks,"],[23,23,"but to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God."],[24,24,"Because the foolishness of God is wiser than men, and the weakness of God is stronger than men."],[25,25,"For you see your calling, brothers, that not many are wise according to the flesh, not many mighty, and not many noble;"],[26,26,"but God chose the foolish things of the world that he might put to shame those who are wise. God chose the weak things of the world, that he might put to shame the things that are strong;"],[27,27,"and God chose the lowly things of the world, and the things that are despised, and the things that are not, that he might bring to nothing the things that are:"],[28,28,"that no flesh should boast before God."],[29,29,"But of him, you are in Christ Jesus, who was made to us wisdom from God, and righteousness and sanctification, and redemption:"],[30,30,"that, according as it is written, \"He who boasts, let him boast in the Lord.\""]]},"phrases":[[144,4,9,10,"c"],[190,1,10,11,"c"],[190,3,14,15,"c"],[190,29,5,6,"c"]],"lex":{"3":[28580],"6":[137620],"9":[423],"12":[35904],"16":[139026],"17":[389],"19":[10827,96357],"20":[1336,15038,108959],"24":[13703],"25":[4175,38646],"29":[135414]},"quotes":{"2":[["quoted_by","acta-archelai",1,0],["quoted_by","oratio-ii-contra-arianos",1,41],["quoted_by","oratio-iii-contra-arianos",1,10],["quoted_by","oratio-iii-contra-arianos",1,12]],"3":[["quoted_by","oratio-iii-contra-arianos",1,12]],"6":[["quoted_by","oratio-quarta-contra-arianos-sp",1,29]],"7":[["quoted_by","oratio-quarta-contra-arianos-sp",1,29]],"8":[["quoted_by","clement-of-alexandria",2,64],["quoted_by","apologia",1,66],["quoted_by","dialogus-cum-tryphone",41,3],["quoted_by","epistula-i-ad-corinthios",50,6],["quoted_by","epistulae-interpolatae-et-epistulae-supp",6,1],["quoted_by","eusebius-of-caesarea-2",2,15],["quoted_by","theodoretus-historia-ecclesiastica",2,19]],"9":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",2,13]],"11":[["quoted_by","theodoretus-historia-ecclesiastica",4,9],["quoted_by","theodoretus-historia-ecclesiastica",5,9]],"12":[["quoted_by","theodoretus-historia-ecclesiastica",4,9]],"17":[["quoted_by","libros-quinque-adversus-haereses",1,1]],"18":[["quotes","esaias",29,13],["quoted_by","clement-of-alexandria",1,23],["quoted_by","clement-of-alexandria",1,87],["quoted_by","clement-of-alexandria",1,88],["quoted_by","clement-of-alexandria",5,7],["quoted_by","dialogus-cum-tryphone",32,4],["quoted_by","dialogus-cum-tryphone",123,3],["quoted_by","praeperatio-evangelica",12,151]],"19":[["quoted_by","clement-of-alexandria",1,87],["quoted_by","clement-of-alexandria",1,88],["quoted_by","clement-of-alexandria",5,7],["quoted_by","praeperatio-evangelica",12,151]],"20":[["quoted_by","clement-of-alexandria",1,87],["quoted_by","generalis-elementaria-introductio",3,22],["quoted_by","de-incarnatione-verbi",15,0],["quoted_by","oratio-ii-contra-arianos",1,15],["quoted_by","oratio-ii-contra-arianos",1,78],["quoted_by","oratio-ii-contra-arianos",1,80]],"22":[["quoted_by","clement-of-alexandria",1,87]],"23":[["quoted_by","clement-of-alexandria",1,87],["quoted_by","praeperatio-evangelica",3,177],["quoted_by","praeperatio-evangelica",7,128],["quoted_by","demonstratio-evangelica",4,35],["quoted_by","demonstratio-evangelica",5,39],["quoted_by","de-laudibus-constantini",12,13]],"26":[["quoted_by","generalis-elementaria-introductio",1,15]],"29":[["quoted_by","praeperatio-evangelica",11,234],["quoted_by","demonstratio-evangelica",8,118],["quoted_by","demonstratio-evangelica",8,120],["quoted_by","generalis-elementaria-introductio",3,18],["quoted_by","generalis-elementaria-introductio",4,19]],"30":[["quoted_by","epistula-i-ad-corinthios",13,0]]},"notecited":{"23":[["eusebius-of-caesarea",1,"2","1 Cor. 1, 24"],["demonstratio-evangelica",4,"5.12","3 1. 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called to be an apostle of Jesus Christ through the will of God, and our brother Sosthenes,"],[1,1,"to the assembly of God which is at Corinth; those who are sanctified in Christ Jesus, called to be saints, with all who call on the name of our Lord Jesus Christ in every place, both theirs and ours:"],[2,2,"Grace to you and peace from God our Father and the Lord Jesus Christ."],[3,3,"I always thank my God concerning you, for the grace of God which was given you in Christ Jesus;"],[4,4,"that in everything you were enriched in him, in all speech and all knowledge;"],[5,5,"even as the testimony of Christ was confirmed in you:"],[6,6,"so that you come behind in no gift; waiting for the revelation of our Lord Jesus Christ;"],[7,7,"who will also confirm you until the end, blameless in the day of our Lord Jesus Christ."],[8,8,"God is faithful, through whom you were called into the fellowship of his Son, Jesus Christ, our Lord."],[9,9,"Now I beg you, brothers, through the name of our Lord, Jesus Christ, that you all speak the same thing and that there be no divisions among you, but that you be perfected together in the same mind and in the same judgment."],[10,10,"For it has been reported to me concerning you, my brothers, by those who are from Chloe's household, that there are contentions among you."],[11,11,"Now I mean this, that each one of you says, \"I follow Paul,\" \"I follow Apollos,\" \"I follow Cephas,\" and, \"I follow Christ.\""],[12,12,"Is Christ divided? Was Paul crucified for you? Or were you baptized into the name of Paul?"],[13,13,"I thank God that I baptized none of you, except Crispus and Gaius,"],[14,14,"so that no one should say that I had baptized you into my own name."],[15,15,"(I also baptized the household of Stephanas; besides them, I don't know whether I baptized any other.)"],[16,16,"For Christ sent me not to baptize, but to preach the gospel -- not in wisdom of words, so that the cross of Christ wouldn't be made void."],[17,17,"For the word of the cross is foolishness to those who are dying, but to us who are saved it is the power of God."],[18,18,"For it is written, \"I will destroy the wisdom of the wise, I will bring the discernment of the discerning to nothing.\""],[19,19,"Where is the wise? Where is the scribe? Where is the lawyer of this world? Hasn't God made foolish the wisdom of this world?"],[20,20,"For seeing that in the wisdom of God, the world through its wisdom didn't know God, it was God's good pleasure through the foolishness of the preaching to save those who believe."],[21,21,"For Jews ask for signs, Greeks seek after wisdom,"],[22,22,"but we preach Christ crucified; a stumbling block to Jews, and foolishness to Greeks,"],[23,23,"but to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God."],[24,24,"Because the foolishness of God is wiser than men, and the weakness of God is stronger than men."],[25,25,"For you see your calling, brothers, that not many are wise according to the flesh, not many mighty, and not many noble;"],[26,26,"but God chose the foolish things of the world that he might put to shame those who are wise. God chose the weak things of the world, that he might put to shame the things that are strong;"],[27,27,"and God chose the lowly things of the world, and the things that are despised, and the things that are not, that he might bring to nothing the things that are:"],[28,28,"that no flesh should boast before God."],[29,29,"But of him, you are in Christ Jesus, who was made to us wisdom from God, and righteousness and sanctification, and redemption:"],[30,30,"that, according as it is written, \"He who boasts, let him boast in the Lord.\""]]},"phrases":[[144,4,9,10,"c"],[190,1,10,11,"c"],[190,3,14,15,"c"],[190,29,5,6,"c"]],"lex":{"3":[28580],"6":[137620],"9":[423],"12":[35904],"16":[139026],"17":[389],"19":[10827,96357],"20":[1336,15038,108959],"24":[13703],"25":[4175,38646],"29":[135414]},"quotes":{"2":[["quoted_by","acta-archelai",1,0],["quoted_by","oratio-ii-contra-arianos",1,41],["quoted_by","oratio-iii-contra-arianos",1,10],["quoted_by","oratio-iii-contra-arianos",1,12]],"3":[["quoted_by","oratio-iii-contra-arianos",1,12]],"4":[["quoted_by","origen-contra-celsum",7,20],["quoted_by","origen-commentary-on-john-books-1-2-6-10",6,6]],"6":[["quoted_by","oratio-quarta-contra-arianos-sp",1,29]],"7":[["quoted_by","oratio-quarta-contra-arianos-sp",1,29]],"8":[["quoted_by","clement-of-alexandria",2,64],["quoted_by","apologia",1,66],["quoted_by","dialogus-cum-tryphone",41,3],["quoted_by","epistula-i-ad-corinthios",50,6],["quoted_by","epistulae-interpolatae-et-epistulae-supp",6,1],["quoted_by","eusebius-of-caesarea-2",2,15],["quoted_by","theodoretus-historia-ecclesiastica",2,19],["quoted_by","origen-commentary-on-john-books-1-2-6-10",2,69]],"9":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",2,13],["quoted_by","origen-commentary-on-matthew-books-12-14",14,0]],"11":[["quoted_by","theodoretus-historia-ecclesiastica",4,9],["quoted_by","theodoretus-historia-ecclesiastica",5,9],["quoted_by","origen-commentary-on-matthew-books-12-14",14,0]],"12":[["quoted_by","theodoretus-historia-ecclesiastica",4,9]],"17":[["quoted_by","libros-quinque-adversus-haereses",1,1]],"18":[["quotes","esaias",29,13],["quoted_by","clement-of-alexandria",1,23],["quoted_by","clement-of-alexandria",1,87],["quoted_by","clement-of-alexandria",1,88],["quoted_by","clement-of-alexandria",5,7],["quoted_by","dialogus-cum-tryphone",32,4],["quoted_by","dialogus-cum-tryphone",123,3],["quoted_by","praeperatio-evangelica",12,151]],"19":[["quoted_by","clement-of-alexandria",1,87],["quoted_by","clement-of-alexandria",1,88],["quoted_by","clement-of-alexandria",5,7],["quoted_by","praeperatio-evangelica",12,151]],"20":[["quoted_by","clement-of-alexandria",1,87],["quoted_by","generalis-elementaria-introductio",3,22],["quoted_by","de-incarnatione-verbi",15,0],["quoted_by","oratio-ii-contra-arianos",1,15],["quoted_by","oratio-ii-contra-arianos",1,78],["quoted_by","oratio-ii-contra-arianos",1,80],["quoted_by","origen-contra-celsum",1,12],["quoted_by","origen-contra-celsum",5,15]],"22":[["quoted_by","clement-of-alexandria",1,87]],"23":[["quoted_by","clement-of-alexandria",1,87],["quoted_by","praeperatio-evangelica",3,177],["quoted_by","praeperatio-evangelica",7,128],["quoted_by","demonstratio-evangelica",4,35],["quoted_by","demonstratio-evangelica",5,39],["quoted_by","de-laudibus-constantini",12,13],["quoted_by","origen-contra-celsum",1,12]],"25":[["quoted_by","origen-contra-celsum",3,47]],"26":[["quoted_by","generalis-elementaria-introductio",1,15],["quoted_by","origen-contra-celsum",3,47],["quoted_by","origen-contra-celsum",3,72],["quoted_by","origen-contra-celsum",6,3]],"27":[["quoted_by","origen-contra-celsum",3,47],["quoted_by","origen-contra-celsum",6,3]],"28":[["quoted_by","origen-contra-celsum",3,47],["quoted_by","origen-contra-celsum",6,3]],"29":[["quoted_by","praeperatio-evangelica",11,234],["quoted_by","demonstratio-evangelica",8,118],["quoted_by","demonstratio-evangelica",8,120],["quoted_by","generalis-elementaria-introductio",3,18],["quoted_by","generalis-elementaria-introductio",4,19],["quoted_by","origen-contra-celsum",5,38],["quoted_by","origen-commentary-on-john-books-1-2-6-10",1,139],["quoted_by","origen-commentary-on-john-books-1-2-6-10",1,247],["quoted_by","origen-commentary-on-john-books-1-2-6-10",1,250],["quoted_by","origen-commentary-on-john-books-1-2-6-10",1,251],["quoted_by","origen-commentary-on-john-books-1-2-6-10",6,39]],"30":[["quoted_by","epistula-i-ad-corinthios",13,0]]},"notecited":{"23":[["eusebius-of-caesarea",1,"2","1 Cor. 1, 24"],["demonstratio-evangelica",4,"5.12","3 1. 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diff --git a/text/1-corinthians/10.json b/text/1-corinthians/10.json
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--- a/text/1-corinthians/10.json
+++ b/text/1-corinthians/10.json
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I would not have you ignorant, brothers, that our fathers were all under the cloud, and all passed through the sea;"],[1,1,"and were all baptized into Moses in the cloud and in the sea;"],[2,2,"and all ate the same spiritual food;"],[3,3,"and all drank the same spiritual drink. For they drank of a spiritual rock that followed them, and the rock was Christ."],[4,4,"However with most of them, God was not well pleased, for they were overthrown in the wilderness."],[5,5,"Now these things were our examples, to the intent we should not lust after evil things, as they also lusted."],[6,6,"Neither be idolaters, as some of them were. As it is written, \"The people sat down to eat and drink, and rose up to play.\""],[7,7,"Neither let us commit sexual immorality, as some of them committed, and in one day twenty-three thousand fell."],[8,8,"Neither let us test the Lord, as some of them tested, and perished by the serpents."],[9,9,"Neither grumble, as some of them also grumbled, and perished by the destroyer."],[10,10,"Now all these things happened to them by way of example, and they were written for our admonition, on whom the ends of the ages have come."],[11,11,"Therefore let him who thinks he stands be careful that he doesn't fall."],[12,12,"No temptation has taken you but such as man can bear. God is faithful, who will not allow you to be tempted above what you are able, but will with the temptation also make the way of escape, that you may be able to endure it."],[13,13,"Therefore, my beloved, flee from idolatry."],[14,14,"I speak as to wise men. Judge what I say."],[15,15,"The cup of blessing which we bless, isn't it a communion of the blood of Christ? The bread which we break, isn't it a communion of the body of Christ?"],[16,16,"Because we, who are many, are one bread, one body; for we all partake of the one bread."],[17,17,"Consider Israel after the flesh. Don't those who eat the sacrifices have communion with the altar?"],[18,18,"What am I saying then? That a thing sacrificed to idols is anything, or that an idol is anything?"],[19,19,"But I say that the things which the Gentiles sacrifice, they sacrifice to demons, and not to God, and I don't desire that you would have communion with demons."],[20,20,"You can't both drink the cup of the Lord and the cup of demons. You can't both partake of the table of the Lord, and of the table of demons."],[21,21,"Or do we provoke the Lord to jealousy? Are we stronger than he?"],[22,22,"\"All things are lawful for me,\" but not all things are profitable. \"All things are lawful for me,\" but not all things build up."],[23,23,"Let no one seek his own, but each one his neighbor's good."],[24,24,"Whatever is sold in the butcher shop, eat, asking no question for the sake of conscience,"],[25,25,"for \"the earth is the Lord's, and its fullness.\""],[26,26,"But if one of those who don't believe invites you to a meal, and you are inclined to go, eat whatever is set before you, asking no questions for the sake of conscience."],[27,27,"But if anyone says to you, \"This was offered to idols,\" don't eat it for the sake of the one who told you, and for the sake of conscience. For \"the earth is the Lord's, and all its fullness.\""],[28,28,"Conscience, I say, not your own, but the other's conscience. For why is my liberty judged by another conscience?"],[29,29,"If I partake with thankfulness, why am I denounced for that for which I give thanks?"],[30,30,"Whether therefore you eat, or drink, or whatever you do, do all to the glory of God."],[31,31,"Give no occasions for stumbling, either to Jews, or to Greeks, or to the assembly of God;"],[32,32,"even as I also please all men in all things, not seeking my own profit, but the profit of the many, that they may be saved."]]},"phrases":[],"lex":{"1":[28464],"4":[71573],"5":[16824],"8":[7796],"10":[19262,55249,60019],"12":[20727,107793],"13":[71576],"15":[2272,4971,130868],"16":[10729],"17":[134799],"20":[4346],"24":[53935],"26":[228,42051],"27":[54606],"29":[16187],"32":[2852]},"quotes":{"0":[["quoted_by","clement-of-alexandria",7,103]],"3":[["quoted_by","generalis-elementaria-introductio",1,11]],"6":[["quotes","exodus",32,5]],"10":[["quoted_by","refutatio-omnium-haeresium",5,7]],"12":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",3,3],["quoted_by","oratio-ii-contra-arianos",1,5]],"19":[["quoted_by","praeperatio-evangelica",4,115]],"21":[["quoted_by","clement-of-alexandria",3,39],["quoted_by","clement-of-alexandria",4,53]],"22":[["quoted_by","clement-of-alexandria",4,53]],"24":[["quoted_by","clement-of-alexandria",4,96],["quoted_by","theodoretus-historia-ecclesiastica",3,15]],"25":[["quotes","psalms",23,0],["quoted_by","clement-of-alexandria",4,53],["quoted_by","clement-of-alexandria",4,97],["quoted_by","clement-of-alexandria",6,88],["quoted_by","clement-of-alexandria",6,159],["quoted_by","dialogus-cum-tryphone",36,2],["quoted_by","epistula-i-ad-corinthios",54,2],["quoted_by","praeperatio-evangelica",14,306],["quoted_by","historia-religiosa",1,8]],"26":[["quoted_by","theodoretus-historia-ecclesiastica",3,15]],"28":[["quoted_by","clement-of-alexandria",4,53],["quoted_by","clement-of-alexandria",4,97]],"29":[["quoted_by","clement-of-alexandria",4,53],["quoted_by","clement-of-alexandria",4,97]],"30":[["quoted_by","clement-of-alexandria",4,53],["quoted_by","paedagogus",2,1]],"32":[["quoted_by","historia-religiosa",1,2]]},"notecited":{"21":[["didache-xii-apostolorum",10,"6","I Cor. 10, 22"]]}}
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I would not have you ignorant, brothers, that our fathers were all under the cloud, and all passed through the sea;"],[1,1,"and were all baptized into Moses in the cloud and in the sea;"],[2,2,"and all ate the same spiritual food;"],[3,3,"and all drank the same spiritual drink. For they drank of a spiritual rock that followed them, and the rock was Christ."],[4,4,"However with most of them, God was not well pleased, for they were overthrown in the wilderness."],[5,5,"Now these things were our examples, to the intent we should not lust after evil things, as they also lusted."],[6,6,"Neither be idolaters, as some of them were. As it is written, \"The people sat down to eat and drink, and rose up to play.\""],[7,7,"Neither let us commit sexual immorality, as some of them committed, and in one day twenty-three thousand fell."],[8,8,"Neither let us test the Lord, as some of them tested, and perished by the serpents."],[9,9,"Neither grumble, as some of them also grumbled, and perished by the destroyer."],[10,10,"Now all these things happened to them by way of example, and they were written for our admonition, on whom the ends of the ages have come."],[11,11,"Therefore let him who thinks he stands be careful that he doesn't fall."],[12,12,"No temptation has taken you but such as man can bear. God is faithful, who will not allow you to be tempted above what you are able, but will with the temptation also make the way of escape, that you may be able to endure it."],[13,13,"Therefore, my beloved, flee from idolatry."],[14,14,"I speak as to wise men. Judge what I say."],[15,15,"The cup of blessing which we bless, isn't it a communion of the blood of Christ? The bread which we break, isn't it a communion of the body of Christ?"],[16,16,"Because we, who are many, are one bread, one body; for we all partake of the one bread."],[17,17,"Consider Israel after the flesh. Don't those who eat the sacrifices have communion with the altar?"],[18,18,"What am I saying then? That a thing sacrificed to idols is anything, or that an idol is anything?"],[19,19,"But I say that the things which the Gentiles sacrifice, they sacrifice to demons, and not to God, and I don't desire that you would have communion with demons."],[20,20,"You can't both drink the cup of the Lord and the cup of demons. You can't both partake of the table of the Lord, and of the table of demons."],[21,21,"Or do we provoke the Lord to jealousy? Are we stronger than he?"],[22,22,"\"All things are lawful for me,\" but not all things are profitable. \"All things are lawful for me,\" but not all things build up."],[23,23,"Let no one seek his own, but each one his neighbor's good."],[24,24,"Whatever is sold in the butcher shop, eat, asking no question for the sake of conscience,"],[25,25,"for \"the earth is the Lord's, and its fullness.\""],[26,26,"But if one of those who don't believe invites you to a meal, and you are inclined to go, eat whatever is set before you, asking no questions for the sake of conscience."],[27,27,"But if anyone says to you, \"This was offered to idols,\" don't eat it for the sake of the one who told you, and for the sake of conscience. For \"the earth is the Lord's, and all its fullness.\""],[28,28,"Conscience, I say, not your own, but the other's conscience. For why is my liberty judged by another conscience?"],[29,29,"If I partake with thankfulness, why am I denounced for that for which I give thanks?"],[30,30,"Whether therefore you eat, or drink, or whatever you do, do all to the glory of God."],[31,31,"Give no occasions for stumbling, either to Jews, or to Greeks, or to the assembly of God;"],[32,32,"even as I also please all men in all things, not seeking my own profit, but the profit of the many, that they may be saved."]]},"phrases":[],"lex":{"1":[28464],"4":[71573],"5":[16824],"8":[7796],"10":[19262,55249,60019],"12":[20727,107793],"13":[71576],"15":[2272,4971,130868],"16":[10729],"17":[134799],"20":[4346],"24":[53935],"26":[228,42051],"27":[54606],"29":[16187],"32":[2852]},"quotes":{"0":[["quoted_by","clement-of-alexandria",7,103],["quoted_by","origen-contra-celsum",4,48],["quoted_by","origen-commentary-on-john-books-1-2-6-10",6,226],["quoted_by","origen-commentary-on-john-books-1-2-6-10",6,227]],"1":[["quoted_by","origen-contra-celsum",4,48],["quoted_by","origen-commentary-on-john-books-1-2-6-10",6,226],["quoted_by","origen-commentary-on-john-books-1-2-6-10",6,228]],"3":[["quoted_by","generalis-elementaria-introductio",1,11],["quoted_by","origen-contra-celsum",4,48],["quoted_by","origen-commentary-on-matthew-books-12-14",12,9],["quoted_by","origen-commentary-on-matthew-books-12-14",12,10]],"6":[["quotes","exodus",32,5]],"10":[["quoted_by","refutatio-omnium-haeresium",5,7],["quoted_by","origen-contra-celsum",4,42],["quoted_by","origen-commentary-on-john-books-1-2-6-10",1,33]],"12":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",3,3],["quoted_by","oratio-ii-contra-arianos",1,5]],"19":[["quoted_by","praeperatio-evangelica",4,115]],"20":[["quoted_by","origen-contra-celsum",8,23]],"21":[["quoted_by","clement-of-alexandria",3,39],["quoted_by","clement-of-alexandria",4,53]],"22":[["quoted_by","clement-of-alexandria",4,53]],"24":[["quoted_by","clement-of-alexandria",4,96],["quoted_by","theodoretus-historia-ecclesiastica",3,15]],"25":[["quotes","psalms",23,0],["quoted_by","clement-of-alexandria",4,53],["quoted_by","clement-of-alexandria",4,97],["quoted_by","clement-of-alexandria",6,88],["quoted_by","clement-of-alexandria",6,159],["quoted_by","dialogus-cum-tryphone",36,2],["quoted_by","epistula-i-ad-corinthios",54,2],["quoted_by","praeperatio-evangelica",14,306],["quoted_by","historia-religiosa",1,8]],"26":[["quoted_by","theodoretus-historia-ecclesiastica",3,15]],"28":[["quoted_by","clement-of-alexandria",4,53],["quoted_by","clement-of-alexandria",4,97]],"29":[["quoted_by","clement-of-alexandria",4,53],["quoted_by","clement-of-alexandria",4,97]],"30":[["quoted_by","clement-of-alexandria",4,53],["quoted_by","paedagogus",2,1],["quoted_by","origen-contra-celsum",8,31]],"32":[["quoted_by","historia-religiosa",1,2]]},"notecited":{"21":[["didache-xii-apostolorum",10,"6","I Cor. 10, 22"]],"17":[["origen-commentary-on-john-books-1-2-6-10",1,"7","15 Apok. Job. 7, 3f. — 23 Vgl. Apok. Job. 14, 1. 4. — 27 Vgl. Apok. Job. 7, 3. — 28 Vgl. Apok. Job. 14, 1. — 30 Vgl. Ζ. 19ff. — Vgl. 1 Kor. 10, 18. — 33 Vgl. Apok. Job. 14, 4. 12 ἐωάννη aus ἰωάνη | 16 τὰ über d.Z. Ι 19 ἐ"]],"10":[["origen-commentary-on-john-books-1-2-6-10",1,"37","2 Vgl. Mattb. 11, 13. — 7 Gal. 5, 9. — 8 Vgl. II Kor. 3, 16. Es. 34, 34. — 11 Vgl. Hebr. 8, 5. — 13 Vgl. 1 Kor. 10, 11. — 15 Vgl. Job. 4, 21 ff. - IT Vgl. Phil. 3, 3. Rom. 1, 9. — 20 Vgl. ΙΙ Kor. 3, 6. — 21 Vgl. Rom. 7, "]]}}
\ No newline at end of file
diff --git a/text/1-corinthians/11.json b/text/1-corinthians/11.json
index 78ccf7a0bda01502d94042de477862b797161964..f787cc57441c6e29181a2ad967e879ecef71250e 100644
--- a/text/1-corinthians/11.json
+++ b/text/1-corinthians/11.json
@@ -1 +1 @@
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imitators of me, even as I also am of Christ."],[1,1,"Now I praise you, brothers, that you remember me in all things, and hold firm the traditions, even as I delivered them to you."],[2,2,"But I would have you know that the head of every man is Christ, and the head of the woman is the man, and the head of Christ is God."],[3,3,"Every man praying or prophesying, having his head covered, dishonors his head."],[4,4,"But every woman praying or prophesying with her head unveiled dishonors her head. For it is one and the same thing as if she were shaved."],[5,5,"For if a woman is not covered, let her also be shorn. But if it is shameful for a woman to be shorn or shaved, let her be covered."],[6,6,"For a man indeed ought not to have his head covered, because he is the image and glory of God, but the woman is the glory of the man."],[7,7,"For man is not from woman, but woman from man;"],[8,8,"for neither was man created for the woman, but woman for the man."],[9,9,"For this cause the woman ought to have authority on her head, because of the angels."],[10,10,"Nevertheless, neither is the woman independent of the man, nor the man independent of the woman, in the Lord."],[11,11,"For as woman came from man, so a man also comes through a woman; but all things are from God."],[12,12,"Judge for yourselves. Is it appropriate that a woman pray to God unveiled?"],[13,13,"Doesn't even nature itself teach you that if a man has long hair, it is a dishonor to him?"],[14,14,"But if a woman has long hair, it is a glory to her, for her hair is given to her for a covering."],[15,15,"But if any man seems to be contentious, we have no such custom, neither do God's assemblies."],[16,16,"But in giving you this command, I don't praise you, that you come together not for the better but for the worse."],[17,17,"For first of all, when you come together in the assembly, I hear that divisions exist among you, and I partly believe it."],[18,18,"For there also must be factions among you, that those who are approved may be revealed among you."],[19,19,"When therefore you assemble yourselves together, it is not possible to eat the Lord's supper."],[20,20,"For in your eating each one takes his own supper before others. One is hungry, and another is drunken."],[21,21,"What, don't you have houses to eat and to drink in? Or do you despise God's assembly, and put them to shame who don't have? What shall I tell you? Shall I praise you? In this I don't praise you."],[22,22,"For I received from the Lord that which also I delivered to you, that the Lord Jesus on the night in which he was betrayed took bread."],[23,23,"When he had given thanks, he broke it, and said, \"Take, eat. This is my body, which is broken for you. Do this in memory of me.\""],[24,24,"In the same way he also took the cup, after supper, saying, \"This cup is the new covenant in my blood. Do this, as often as you drink, in memory of me.\""],[25,25,"For as often as you eat this bread and drink this cup, you proclaim the Lord's death until he comes."],[26,26,"Therefore whoever eats this bread or drinks the Lord's cup in an unworthy manner will be guilty of the body and the blood of the Lord."],[27,27,"But let a man examine himself, and so let him eat of the bread, and drink of the cup."],[28,28,"For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, if he doesn't discern the Lord's body."],[29,29,"For this cause many among you are weak and sickly, and not a few sleep."],[30,30,"For if we discerned ourselves, we wouldn't be judged."],[31,31,"But when we are judged, we are punished by the Lord, that we may not be condemned with the world."],[32,32,"Therefore, my brothers, when you come together to eat, wait one for another."],[33,33,"But if anyone is hungry, let him eat at home, lest your coming together be for judgment. The rest I will set in order whenever I come."]]},"phrases":[[349,24,4,5,"c"]],"lex":{"3":[28680,127577],"4":[71577],"10":[7683],"13":[1138,25318],"14":[44418],"16":[19967],"17":[136151],"19":[71579,121908],"20":[25044],"21":[16898],"23":[4971],"24":[6487,28738,37320],"29":[37422],"32":[5403]},"quotes":{"0":[["quoted_by","clement-of-alexandria",2,136],["quoted_by","epistulae-de-virginitate-sp",1,21]],"2":[["quoted_by","clement-of-alexandria",4,59],["quoted_by","clement-of-alexandria",4,62]],"6":[["quoted_by","clement-of-alexandria",4,62]],"7":[["quoted_by","clement-of-alexandria",4,59]],"8":[["quoted_by","oratio-ii-contra-arianos",1,29]],"9":[["quoted_by","excerpta-ex-theodoto",1,43],["quoted_by","libros-quinque-adversus-haereses",1,1]],"10":[["quoted_by","clement-of-alexandria",4,59]],"20":[["quoted_by","paedagogus",2,1]],"21":[["quoted_by","paedagogus",2,1]],"26":[["quoted_by","clement-of-alexandria",1,4],["quoted_by","eusebius-of-caesarea",7,10],["quoted_by","historia-ecclesiastica",6,233],["quoted_by","historia-ecclesiastica",7,22]],"27":[["quoted_by","clement-of-alexandria",1,4]],"29":[["quoted_by","clement-of-alexandria",1,9]],"30":[["quoted_by","clement-of-alexandria",1,9]],"31":[["quoted_by","clement-of-alexandria",1,171],["quoted_by","refutatio-omnium-haeresium",5,11],["quoted_by","refutatio-omnium-haeresium",6,13]],"32":[["quoted_by","paedagogus",2,1]],"33":[["quoted_by","paedagogus",2,1]]},"notecited":{"2":[["eusebius-of-caesarea",1,"2","1 Cor. 11, 3"],["socrates-historia-ecclesiastica",2,"19","1 Cor. xi. 3."],["socrates-historia-ecclesiastica",2,"30","1 Cor. xi. 3."]],"11":[["socrates-historia-ecclesiastica",2,"45","1 Cor. xi. 12."]]}}
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imitators of me, even as I also am of Christ."],[1,1,"Now I praise you, brothers, that you remember me in all things, and hold firm the traditions, even as I delivered them to you."],[2,2,"But I would have you know that the head of every man is Christ, and the head of the woman is the man, and the head of Christ is God."],[3,3,"Every man praying or prophesying, having his head covered, dishonors his head."],[4,4,"But every woman praying or prophesying with her head unveiled dishonors her head. For it is one and the same thing as if she were shaved."],[5,5,"For if a woman is not covered, let her also be shorn. But if it is shameful for a woman to be shorn or shaved, let her be covered."],[6,6,"For a man indeed ought not to have his head covered, because he is the image and glory of God, but the woman is the glory of the man."],[7,7,"For man is not from woman, but woman from man;"],[8,8,"for neither was man created for the woman, but woman for the man."],[9,9,"For this cause the woman ought to have authority on her head, because of the angels."],[10,10,"Nevertheless, neither is the woman independent of the man, nor the man independent of the woman, in the Lord."],[11,11,"For as woman came from man, so a man also comes through a woman; but all things are from God."],[12,12,"Judge for yourselves. Is it appropriate that a woman pray to God unveiled?"],[13,13,"Doesn't even nature itself teach you that if a man has long hair, it is a dishonor to him?"],[14,14,"But if a woman has long hair, it is a glory to her, for her hair is given to her for a covering."],[15,15,"But if any man seems to be contentious, we have no such custom, neither do God's assemblies."],[16,16,"But in giving you this command, I don't praise you, that you come together not for the better but for the worse."],[17,17,"For first of all, when you come together in the assembly, I hear that divisions exist among you, and I partly believe it."],[18,18,"For there also must be factions among you, that those who are approved may be revealed among you."],[19,19,"When therefore you assemble yourselves together, it is not possible to eat the Lord's supper."],[20,20,"For in your eating each one takes his own supper before others. One is hungry, and another is drunken."],[21,21,"What, don't you have houses to eat and to drink in? Or do you despise God's assembly, and put them to shame who don't have? What shall I tell you? Shall I praise you? In this I don't praise you."],[22,22,"For I received from the Lord that which also I delivered to you, that the Lord Jesus on the night in which he was betrayed took bread."],[23,23,"When he had given thanks, he broke it, and said, \"Take, eat. This is my body, which is broken for you. Do this in memory of me.\""],[24,24,"In the same way he also took the cup, after supper, saying, \"This cup is the new covenant in my blood. Do this, as often as you drink, in memory of me.\""],[25,25,"For as often as you eat this bread and drink this cup, you proclaim the Lord's death until he comes."],[26,26,"Therefore whoever eats this bread or drinks the Lord's cup in an unworthy manner will be guilty of the body and the blood of the Lord."],[27,27,"But let a man examine himself, and so let him eat of the bread, and drink of the cup."],[28,28,"For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, if he doesn't discern the Lord's body."],[29,29,"For this cause many among you are weak and sickly, and not a few sleep."],[30,30,"For if we discerned ourselves, we wouldn't be judged."],[31,31,"But when we are judged, we are punished by the Lord, that we may not be condemned with the world."],[32,32,"Therefore, my brothers, when you come together to eat, wait one for another."],[33,33,"But if anyone is hungry, let him eat at home, lest your coming together be for judgment. The rest I will set in order whenever I come."]]},"phrases":[[349,24,4,5,"c"]],"lex":{"3":[28680,127577],"4":[71577],"10":[7683],"13":[1138,25318],"14":[44418],"16":[19967],"17":[136151],"19":[71579,121908],"20":[25044],"21":[16898],"23":[4971],"24":[6487,28738,37320],"29":[37422],"32":[5403]},"quotes":{"0":[["quoted_by","clement-of-alexandria",2,136],["quoted_by","epistulae-de-virginitate-sp",1,21],["quoted_by","origen-commentary-on-matthew-books-10-11",10,14]],"2":[["quoted_by","clement-of-alexandria",4,59],["quoted_by","clement-of-alexandria",4,62]],"6":[["quoted_by","clement-of-alexandria",4,62]],"7":[["quoted_by","clement-of-alexandria",4,59]],"8":[["quoted_by","oratio-ii-contra-arianos",1,29]],"9":[["quoted_by","excerpta-ex-theodoto",1,43],["quoted_by","libros-quinque-adversus-haereses",1,1]],"10":[["quoted_by","clement-of-alexandria",4,59]],"18":[["quoted_by","origen-contra-celsum",3,12]],"20":[["quoted_by","paedagogus",2,1]],"21":[["quoted_by","paedagogus",2,1]],"26":[["quoted_by","clement-of-alexandria",1,4],["quoted_by","eusebius-of-caesarea",7,10],["quoted_by","historia-ecclesiastica",6,233],["quoted_by","historia-ecclesiastica",7,22]],"27":[["quoted_by","clement-of-alexandria",1,4]],"29":[["quoted_by","clement-of-alexandria",1,9],["quoted_by","origen-commentary-on-matthew-books-10-11",10,23],["quoted_by","origen-commentary-on-matthew-books-10-11",11,13]],"30":[["quoted_by","clement-of-alexandria",1,9]],"31":[["quoted_by","clement-of-alexandria",1,171],["quoted_by","refutatio-omnium-haeresium",5,11],["quoted_by","refutatio-omnium-haeresium",6,13]],"32":[["quoted_by","paedagogus",2,1]],"33":[["quoted_by","paedagogus",2,1]]},"notecited":{"2":[["eusebius-of-caesarea",1,"2","1 Cor. 11, 3"],["socrates-historia-ecclesiastica",2,"19","1 Cor. xi. 3."],["socrates-historia-ecclesiastica",2,"30","1 Cor. xi. 3."]],"11":[["socrates-historia-ecclesiastica",2,"45","1 Cor. xi. 12."]]}}
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diff --git a/text/1-corinthians/12.json b/text/1-corinthians/12.json
index 226a03027590b733d0e286334cc4b0bf52df1405..a4a6951bdf03a1943b259964f5475f3101a29d15 100644
--- a/text/1-corinthians/12.json
+++ b/text/1-corinthians/12.json
@@ -1 +1 @@
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concerning spiritual gifts, brothers, I don't want you to be ignorant."],[1,1,"You know that when you were heathen, you were led away to those mute idols, however you might be led."],[2,2,"Therefore I make known to you that no man speaking by God's Spirit says, \"Jesus is accursed.\" No one can say, \"Jesus is Lord,\" but by the Holy Spirit."],[3,3,"Now there are various kinds of gifts, but the same Spirit."],[4,4,"There are various kinds of service, and the same Lord."],[5,5,"There are various kinds of workings, but the same God, who works all things in all."],[6,6,"But to each one is given the manifestation of the Spirit for the profit of all."],[7,7,"For to one is given through the Spirit the word of wisdom, and to another the word of knowledge, according to the same Spirit;"],[8,8,"to another faith, by the same Spirit; and to another gifts of healings, by the same Spirit;"],[9,9,"and to another workings of miracles; and to another prophecy; and to another discerning of spirits; to another different kinds of languages; and to another the interpretation of languages."],[10,10,"But the one and the same Spirit works all of these, distributing to each one separately as he desires."],[11,11,"For as the body is one, and has many members, and all the members of the body, being many, are one body; so also is Christ."],[12,12,"For in one Spirit we were all baptized into one body, whether Jews or Greeks, whether bond or free; and were all given to drink into one Spirit."],[13,13,"For the body is not one member, but many."],[14,14,"If the foot would say, \"Because I'm not the hand, I'm not part of the body,\" it is not therefore not part of the body."],[15,15,"If the ear would say, \"Because I'm not the eye, I'm not part of the body,\" it's not therefore not part of the body."],[16,16,"If the whole body were an eye, where would the hearing be? If the whole were hearing, where would the smelling be?"],[17,17,"But now God has set the members, each one of them, in the body, just as he desired."],[18,18,"If they were all one member, where would the body be?"],[19,19,"But now they are many members, but one body."],[20,20,"The eye can't tell the hand, \"I have no need for you,\" or again the head to the feet, \"I have no need for you.\""],[21,21,"No, much rather, those members of the body which seem to be weaker are necessary."],[22,22,"Those parts of the body which we think to be less honorable, on those we bestow more abundant honor; and our unpresentable parts have more abundant propriety;"],[23,23,"whereas our presentable parts have no such need. But God composed the body together, giving more abundant honor to the inferior part,"],[24,24,"that there should be no division in the body, but that the members should have the same care for one another."],[25,25,"When one member suffers, all the members suffer with it. Or when one member is honored, all the members rejoice with it."],[26,26,"Now you are the body of Christ, and members individually."],[27,27,"God has set some in the assembly: first apostles, second prophets, third teachers, then miracle workers, then gifts of healings, helps, governments, and various kinds of languages."],[28,28,"Are all apostles? Are all prophets? Are all teachers? Are all miracle workers?"],[29,29,"Do all have gifts of healings? Do all speak with various languages? Do all interpret?"],[30,30,"But earnestly desire the best gifts. Moreover, I show a most excellent way to you."]]},"phrases":[[54,7,6,7,"c"],[66,2,22,23,"c"]],"lex":{"1":[3308,10884,24619],"2":[71386,135035],"3":[71433],"6":[71581],"8":[30733],"9":[43120,48481,119907],"12":[23891,54643],"16":[41621,111267],"21":[325],"22":[16019],"23":[13234,16340],"24":[39162],"27":[12014,16879,33548,131665]},"quotes":{"3":[["quoted_by","demonstratio-evangelica",4,130]],"6":[["quoted_by","clement-of-alexandria",4,131]],"7":[["quoted_by","clement-of-alexandria",4,131],["quoted_by","eusebius-of-caesarea-2",1,64],["quoted_by","de-ecclesiastica-theologia",3,5],["quoted_by","historia-religiosa",1,0]],"8":[["quoted_by","clement-of-alexandria",4,131],["quoted_by","eusebius-of-caesarea-2",1,64],["quoted_by","de-ecclesiastica-theologia",3,5],["quoted_by","historia-religiosa",1,0]],"9":[["quoted_by","clement-of-alexandria",4,131],["quoted_by","historia-religiosa",1,0]],"10":[["quoted_by","clement-of-alexandria",4,131],["quoted_by","historia-religiosa",1,0]],"12":[["quoted_by","paedagogus",1,6]],"26":[["quoted_by","demonstratio-evangelica",10,28]],"28":[["quoted_by","adversus-eunomianos",1,7]]},"notecited":{"30":[["clement-of-alexandria-2",1,"38","καθʼinserted by Combefis from 1 Corinthians xii. 31."],["eusebius-of-caesarea",8,"10","1 Cor. 12, 31"]],"7":[["eusebius-of-caesarea",7,"25","1 Cor. 12, 8"]],"20":[["epistula-i-ad-corinthios",37,"5","1 Cor. 12, 21"],["demonstratio-evangelica",10,"8.87","13 Rom. 12, 5. 15 1. Cor. 12, 21."]],"25":[["demonstratio-evangelica",1,"6.16","14 Job. 29, 12. 22 Rom. 12, 15. 23 Luc. 6, 21. 1. Cor. 12, 26 26 Job. 30, 25."],["socrates-historia-ecclesiastica",1,"6","1 Cor. xii. 26."]],"3":[["demonstratio-evangelica",4,"15.23","12 1. Cor. 12, 4."]]}}
\ No newline at end of file
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concerning spiritual gifts, brothers, I don't want you to be ignorant."],[1,1,"You know that when you were heathen, you were led away to those mute idols, however you might be led."],[2,2,"Therefore I make known to you that no man speaking by God's Spirit says, \"Jesus is accursed.\" No one can say, \"Jesus is Lord,\" but by the Holy Spirit."],[3,3,"Now there are various kinds of gifts, but the same Spirit."],[4,4,"There are various kinds of service, and the same Lord."],[5,5,"There are various kinds of workings, but the same God, who works all things in all."],[6,6,"But to each one is given the manifestation of the Spirit for the profit of all."],[7,7,"For to one is given through the Spirit the word of wisdom, and to another the word of knowledge, according to the same Spirit;"],[8,8,"to another faith, by the same Spirit; and to another gifts of healings, by the same Spirit;"],[9,9,"and to another workings of miracles; and to another prophecy; and to another discerning of spirits; to another different kinds of languages; and to another the interpretation of languages."],[10,10,"But the one and the same Spirit works all of these, distributing to each one separately as he desires."],[11,11,"For as the body is one, and has many members, and all the members of the body, being many, are one body; so also is Christ."],[12,12,"For in one Spirit we were all baptized into one body, whether Jews or Greeks, whether bond or free; and were all given to drink into one Spirit."],[13,13,"For the body is not one member, but many."],[14,14,"If the foot would say, \"Because I'm not the hand, I'm not part of the body,\" it is not therefore not part of the body."],[15,15,"If the ear would say, \"Because I'm not the eye, I'm not part of the body,\" it's not therefore not part of the body."],[16,16,"If the whole body were an eye, where would the hearing be? If the whole were hearing, where would the smelling be?"],[17,17,"But now God has set the members, each one of them, in the body, just as he desired."],[18,18,"If they were all one member, where would the body be?"],[19,19,"But now they are many members, but one body."],[20,20,"The eye can't tell the hand, \"I have no need for you,\" or again the head to the feet, \"I have no need for you.\""],[21,21,"No, much rather, those members of the body which seem to be weaker are necessary."],[22,22,"Those parts of the body which we think to be less honorable, on those we bestow more abundant honor; and our unpresentable parts have more abundant propriety;"],[23,23,"whereas our presentable parts have no such need. But God composed the body together, giving more abundant honor to the inferior part,"],[24,24,"that there should be no division in the body, but that the members should have the same care for one another."],[25,25,"When one member suffers, all the members suffer with it. Or when one member is honored, all the members rejoice with it."],[26,26,"Now you are the body of Christ, and members individually."],[27,27,"God has set some in the assembly: first apostles, second prophets, third teachers, then miracle workers, then gifts of healings, helps, governments, and various kinds of languages."],[28,28,"Are all apostles? Are all prophets? Are all teachers? Are all miracle workers?"],[29,29,"Do all have gifts of healings? Do all speak with various languages? Do all interpret?"],[30,30,"But earnestly desire the best gifts. Moreover, I show a most excellent way to you."]]},"phrases":[[54,7,6,7,"c"],[66,2,22,23,"c"]],"lex":{"1":[3308,10884,24619],"2":[71386,135035],"3":[71433],"6":[71581],"8":[30733],"9":[43120,48481,119907],"12":[23891,54643],"16":[41621,111267],"21":[325],"22":[16019],"23":[13234,16340],"24":[39162],"27":[12014,16879,33548,131665]},"quotes":{"3":[["quoted_by","demonstratio-evangelica",4,130]],"5":[["quoted_by","origen-commentary-on-john-books-1-2-6-10",2,77]],"6":[["quoted_by","clement-of-alexandria",4,131]],"7":[["quoted_by","clement-of-alexandria",4,131],["quoted_by","eusebius-of-caesarea-2",1,64],["quoted_by","de-ecclesiastica-theologia",3,5],["quoted_by","historia-religiosa",1,0],["quoted_by","origen-contra-celsum",6,12]],"8":[["quoted_by","clement-of-alexandria",4,131],["quoted_by","eusebius-of-caesarea-2",1,64],["quoted_by","de-ecclesiastica-theologia",3,5],["quoted_by","historia-religiosa",1,0],["quoted_by","origen-contra-celsum",6,12]],"9":[["quoted_by","clement-of-alexandria",4,131],["quoted_by","historia-religiosa",1,0]],"10":[["quoted_by","clement-of-alexandria",4,131],["quoted_by","historia-religiosa",1,0]],"12":[["quoted_by","paedagogus",1,6]],"24":[["quoted_by","origen-commentary-on-john-books-1-2-6-10",10,237]],"25":[["quoted_by","origen-commentary-on-john-books-1-2-6-10",10,237]],"26":[["quoted_by","demonstratio-evangelica",10,28],["quoted_by","origen-commentary-on-matthew-books-12-14",14,16],["quoted_by","origen-commentary-on-john-books-1-2-6-10",10,228]],"28":[["quoted_by","adversus-eunomianos",1,7]]},"notecited":{"30":[["clement-of-alexandria-2",1,"38","καθʼinserted by Combefis from 1 Corinthians xii. 31."],["eusebius-of-caesarea",8,"10","1 Cor. 12, 31"]],"7":[["eusebius-of-caesarea",7,"25","1 Cor. 12, 8"]],"20":[["epistula-i-ad-corinthios",37,"5","1 Cor. 12, 21"],["demonstratio-evangelica",10,"8.87","13 Rom. 12, 5. 15 1. Cor. 12, 21."]],"25":[["demonstratio-evangelica",1,"6.16","14 Job. 29, 12. 22 Rom. 12, 15. 23 Luc. 6, 21. 1. Cor. 12, 26 26 Job. 30, 25."],["socrates-historia-ecclesiastica",1,"6","1 Cor. xii. 26."]],"3":[["demonstratio-evangelica",4,"15.23","12 1. Cor. 12, 4."],["origen-commentary-on-john-books-1-2-6-10",6,"173","1 Ι Kor. 12, 4. - 2 Vgl. Act. 8, 16 ff. — 7 Vgl. Luk. 16, –9 Vgl. Job. 4, 2. — 10 Vgl. Act. 19, 2 ff. — 13 Vgl. Tit. 3, – 15 Vgl. Gen. 1, 2. — 19 Vgl. Mark. 1, 7. — 20 Matth. 3, 11. — 22 Mark. 1, 7."]]}}
\ No newline at end of file
diff --git a/text/1-corinthians/13.json b/text/1-corinthians/13.json
index a0a18837da34cfa652d20c56b65658c0cfc53efc..09cb789cacf5932afea2ebb504b115737caa3b80 100644
--- a/text/1-corinthians/13.json
+++ b/text/1-corinthians/13.json
@@ -1 +1 @@
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I speak with the languages of men and of angels, but don't have love, I have become sounding brass, or a clanging cymbal."],[1,1,"If I have the gift of prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but don't have love, I am nothing."],[2,2,"If I dole out all my goods to feed the poor, and if I give my body to be burned, but don't have love, it profits me nothing."],[3,3,"Love is patient and is kind; love doesn't envy. Love doesn't brag, is not proud,"],[4,4,"doesn't behave itself inappropriately, doesn't seek its own way, is not provoked, takes no account of evil;"],[5,5,"doesn't rejoice in unrighteousness, but rejoices with the truth;"],[6,6,"bears all things, believes all things, hopes all things, endures all things."],[7,7,"Love never fails. But where there are prophecies, they will be done away with. Where there are various languages, they will cease. Where there is knowledge, it will be done away with."],[8,8,"For we know in part, and we prophesy in part;"],[9,9,"but when that which is complete has come, then that which is partial will be done away with."],[10,10,"When I was a child, I spoke as a child, I felt as a child, I thought as a child. Now that I have become a man, I have put away childish things."],[11,11,"For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I will know fully, even as I was also fully known."],[12,12,"But now faith, hope, and love remain -- these three. The greatest of these is love."]]},"phrases":[],"lex":{"0":[13975,28573],"2":[53862],"3":[9184,71585,71586],"6":[9715],"8":[12384,28680],"10":[19302,139026],"11":[11415],"12":[9256]},"quotes":{"1":[["quoted_by","clement-of-alexandria",4,111]],"2":[["quoted_by","clement-of-alexandria",4,111],["quoted_by","paedagogus",2,1],["quoted_by","symposium-sive-convivium-decem-virginum",1,9]],"3":[["quoted_by","paedagogus",3,1]],"6":[["quoted_by","clement-of-alexandria-2",1,37],["quoted_by","quis-dives-salvetur",1,37]],"8":[["quoted_by","de-ecclesiastica-theologia",3,16],["quoted_by","de-theologia",1,19]],"11":[["quoted_by","clement-of-alexandria",5,6],["quoted_by","clement-of-alexandria",5,73],["quoted_by","paedagogus",1,6],["quoted_by","excerpta-ex-theodoto",1,14],["quoted_by","eusebius-of-caesarea-2",2,117]],"12":[["quoted_by","clement-of-alexandria",4,53]]},"notecited":{"3":[["epistula-i-ad-corinthios",49,"5","I Cor. 13, 4-7"]]}}
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I speak with the languages of men and of angels, but don't have love, I have become sounding brass, or a clanging cymbal."],[1,1,"If I have the gift of prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but don't have love, I am nothing."],[2,2,"If I dole out all my goods to feed the poor, and if I give my body to be burned, but don't have love, it profits me nothing."],[3,3,"Love is patient and is kind; love doesn't envy. Love doesn't brag, is not proud,"],[4,4,"doesn't behave itself inappropriately, doesn't seek its own way, is not provoked, takes no account of evil;"],[5,5,"doesn't rejoice in unrighteousness, but rejoices with the truth;"],[6,6,"bears all things, believes all things, hopes all things, endures all things."],[7,7,"Love never fails. But where there are prophecies, they will be done away with. Where there are various languages, they will cease. Where there is knowledge, it will be done away with."],[8,8,"For we know in part, and we prophesy in part;"],[9,9,"but when that which is complete has come, then that which is partial will be done away with."],[10,10,"When I was a child, I spoke as a child, I felt as a child, I thought as a child. Now that I have become a man, I have put away childish things."],[11,11,"For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I will know fully, even as I was also fully known."],[12,12,"But now faith, hope, and love remain -- these three. The greatest of these is love."]]},"phrases":[],"lex":{"0":[13975,28573],"2":[53862],"3":[9184,71585,71586],"6":[9715],"8":[12384,28680],"10":[19302,139026],"11":[11415],"12":[9256]},"quotes":{"0":[["quoted_by","origen-commentary-on-john-books-1-2-6-10",6,108]],"1":[["quoted_by","clement-of-alexandria",4,111],["quoted_by","origen-commentary-on-matthew-books-12-14",13,4],["quoted_by","origen-commentary-on-matthew-books-12-14",13,6]],"2":[["quoted_by","clement-of-alexandria",4,111],["quoted_by","paedagogus",2,1],["quoted_by","symposium-sive-convivium-decem-virginum",1,9]],"3":[["quoted_by","paedagogus",3,1]],"6":[["quoted_by","clement-of-alexandria-2",1,37],["quoted_by","quis-dives-salvetur",1,37],["quoted_by","origen-commentary-on-matthew-books-12-14",12,22]],"8":[["quoted_by","de-ecclesiastica-theologia",3,16],["quoted_by","de-theologia",1,19]],"9":[["quoted_by","origen-contra-celsum",6,19],["quoted_by","origen-commentary-on-john-books-1-2-6-10",10,305]],"10":[["quoted_by","origen-commentary-on-matthew-books-10-11",11,2]],"11":[["quoted_by","clement-of-alexandria",5,6],["quoted_by","clement-of-alexandria",5,73],["quoted_by","paedagogus",1,6],["quoted_by","excerpta-ex-theodoto",1,14],["quoted_by","eusebius-of-caesarea-2",2,117],["quoted_by","origen-contra-celsum",6,19],["quoted_by","origen-contra-celsum",7,37],["quoted_by","origen-contra-celsum",7,49]],"12":[["quoted_by","clement-of-alexandria",4,53]]},"notecited":{"3":[["epistula-i-ad-corinthios",49,"5","I Cor. 13, 4-7"]]}}
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diff --git a/text/1-corinthians/15.json b/text/1-corinthians/15.json
index ca9b47f943168ad64d0d2e97a406ee5a3197c332..c133935d550821b929e1ccd3ae56351fff83ee51 100644
--- a/text/1-corinthians/15.json
+++ b/text/1-corinthians/15.json
@@ -1 +1 @@
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I declare to you, brothers, the gospel which I preached to you, which also you received, in which you also stand,"],[1,1,"by which also you are saved, if you hold firmly the word which I preached to you -- unless you believed in vain."],[2,2,"For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures,"],[3,3,"that he was buried, that he was raised on the third day according to the Scriptures,"],[4,4,"and that he appeared to Cephas, then to the twelve."],[5,5,"Then he appeared to over five hundred brothers at once, most of whom remain until now, but some have also fallen asleep."],[6,6,"Then he appeared to James, then to all the apostles,"],[7,7,"and last of all, as to the child born at the wrong time, he appeared to me also."],[8,8,"For I am the least of the apostles, who is not worthy to be called an apostle, because I persecuted the assembly of God."],[9,9,"But by the grace of God I am what I am. His grace which was bestowed on me was not futile, but I worked more than all of them; yet not I, but the grace of God which was with me."],[10,10,"Whether then it is I or they, so we preach, and so you believed."],[11,11,"Now if Christ is preached, that he has been raised from the dead, how do some among you say that there is no resurrection of the dead?"],[12,12,"But if there is no resurrection of the dead, neither has Christ been raised."],[13,13,"If Christ has not been raised, then our preaching is in vain, and your faith also is in vain."],[14,14,"Yes, we are found false witnesses of God, because we testified about God that he raised up Christ, whom he didn't raise up, if it is so that the dead are not raised."],[15,15,"For if the dead aren't raised, neither has Christ been raised."],[16,16,"If Christ has not been raised, your faith is vain; you are still in your sins."],[17,17,"Then they also who are fallen asleep in Christ have perished."],[18,18,"If we have only hoped in Christ in this life, we are of all men most pitiable."],[19,19,"But now Christ has been raised from the dead. He became the first fruits of those who are asleep."],[20,20,"For since death came by man, the resurrection of the dead also came by man."],[21,21,"For as in Adam all die, so also in Christ all will be made alive."],[22,22,"But each in his own order: Christ the first fruits, then those who are Christ's, at his coming."],[23,23,"Then the end comes, when he will deliver up the Kingdom to God, even the Father; when he will have abolished all rule and all authority and power."],[24,24,"For he must reign until he has put all his enemies under his feet."],[25,25,"The last enemy that will be abolished is death."],[26,26,"For, \"He put all things in subjection under his feet.\" But when he says, \"All things are put in subjection,\" it is evident that he is excepted who subjected all things to him."],[27,27,"When all things have been subjected to him, then the Son will also himself be subjected to him who subjected all things to him, that God may be all in all."],[28,28,"Or else what will they do who are baptized for the dead? If the dead aren't raised at all, why then are they baptized for the dead?"],[29,29,"Why do we also stand in jeopardy every hour?"],[30,30,"I affirm, by the boasting in you which I have in Christ Jesus our Lord, I die daily."],[31,31,"If I fought with animals at Ephesus for human purposes, what does it profit me? If the dead are not raised, then \"let us eat and drink, for tomorrow we die.\""],[32,32,"Don't be deceived! \"Evil companionships corrupt good morals.\""],[33,33,"Wake up righteously, and don't sin, for some have no knowledge of God. I say this to your shame."],[34,34,"But someone will say, \"How are the dead raised?\" and, \"With what kind of body do they come?\""],[35,35,"You foolish one, that which you yourself sow is not made alive unless it dies."],[36,36,"That which you sow, you don't sow the body that will be, but a bare grain, maybe of wheat, or of some other kind."],[37,37,"But God gives it a body even as it pleased him, and to each seed a body of its own."],[38,38,"All flesh is not the same flesh, but there is one flesh of men, another flesh of animals, another of fish, and another of birds."],[39,39,"There are also celestial bodies, and terrestrial bodies; but the glory of the celestial differs from that of the terrestrial."],[40,40,"There is one glory of the sun, another glory of the moon, and another glory of the stars; for one star differs from another star in glory."],[41,41,"So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption."],[42,42,"It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power."],[43,43,"It is sown a natural body; it is raised a spiritual body. There is a natural body and there is also a spiritual body."],[44,44,"So also it is written, \"The first man, Adam, became a living soul.\" The last Adam became a life-giving spirit."],[45,45,"However that which is spiritual isn't first, but that which is natural, then that which is spiritual."],[46,46,"The first man is of the earth, made of dust. The second man is the Lord from heaven."],[47,47,"As is the one made of dust, such are those who are also made of dust; and as is the heavenly, such are they also that are heavenly."],[48,48,"As we have borne the image of those made of dust, let's also bear the image of the heavenly."],[49,49,"Now I say this, brothers, that flesh and blood can't inherit the Kingdom of God; neither does corruption inherit incorruption."],[50,50,"Behold, I tell you a mystery. We will not all sleep, but we will all be changed,"],[51,51,"in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we will be changed."],[52,52,"For this corruptible must put on incorruption, and this mortal must put on immortality."],[53,53,"But when this corruptible will have put on incorruption, and this mortal will have put on immortality, then what is written will happen: \"Death is swallowed up in victory.\""],[54,54,"\"Death, where is your sting? Hades, where is your victory?\""],[55,55,"The sting of death is sin, and the power of sin is the law."],[56,56,"But thanks be to God, who gives us the victory through our Lord Jesus Christ."],[57,57,"Therefore, my beloved brothers, be steadfast, immovable, always abounding in the Lord's work, because you know that your labor is not in vain in the Lord."]]},"phrases":[[144,1,2,6,"c"],[190,17,4,5,"c"],[190,18,5,6,"c"],[190,30,13,14,"c"],[193,49,7,9,"c"]],"lex":{"1":[2732,11298],"5":[17015,37422],"7":[4099,71591,114978],"14":[57368],"19":[13647,27148],"21":[17869],"26":[40685],"27":[10005],"31":[4229,71593],"32":[18024],"33":[16841,51508,120356],"36":[5950],"37":[2272],"39":[3633],"41":[1160],"43":[134745],"46":[71594],"49":[138326],"51":[6516,13651,20778,40820],"55":[6733,17872]},"quotes":{"2":[["quoted_by","generalis-elementaria-introductio",4,29]],"7":[["quoted_by","libros-quinque-adversus-haereses",1,1]],"13":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",4,18]],"15":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",4,18]],"16":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",4,18]],"17":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",4,18]],"18":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",4,18]],"19":[["quoted_by","oratio-ii-contra-arianos",1,63]],"20":[["quoted_by","de-incarnatione-verbi",10,5],["quoted_by","oratio-ii-contra-arianos",1,54]],"21":[["quoted_by","de-incarnatione-verbi",10,5]],"23":[["quoted_by","eusebius-of-caesarea-2",2,112],["quoted_by","de-ecclesiastica-theologia",3,13],["quoted_by","de-ecclesiastica-theologia",3,17],["quoted_by","generalis-elementaria-introductio",1,11]],"24":[["quoted_by","eusebius-of-caesarea-2",2,101],["quoted_by","de-ecclesiastica-theologia",3,13],["quoted_by","de-ecclesiastica-theologia",3,14],["quoted_by","gregorius-nazianzenus-de-filio",1,3]],"25":[["quoted_by","de-ecclesiastica-theologia",3,14]],"26":[["quoted_by","generalis-elementaria-introductio",2,5]],"27":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",4,11],["quoted_by","eusebius-of-caesarea-2",2,56],["quoted_by","eusebius-of-caesarea-2",2,58],["quoted_by","eusebius-of-caesarea-2",2,105],["quoted_by","eusebius-of-caesarea-2",2,118],["quoted_by","de-ecclesiastica-theologia",3,14],["quoted_by","de-ecclesiastica-theologia",3,15],["quoted_by","de-ecclesiastica-theologia",3,16],["quoted_by","de-ecclesiastica-theologia",3,19],["quoted_by","gregorius-nazianzenus-de-filio",1,4]],"28":[["quoted_by","excerpta-ex-theodoto",1,21]],"30":[["quoted_by","clement-of-alexandria",4,10],["quoted_by","clement-of-alexandria",4,95],["quoted_by","epistulae-interpolatae-et-epistulae-supp",3,0],["quoted_by","eusebius-of-caesarea-2",2,14],["quoted_by","adversus-eunomianos",1,8],["quoted_by","de-incarnatione-verbi",57,2],["quoted_by","historia-religiosa",1,15],["quoted_by","acta-philippi-tlg2948-tlg001",1,147]],"31":[["quotes","esaias",22,12],["quoted_by","clement-of-alexandria",1,58],["quoted_by","paedagogus",2,1],["quoted_by","paedagogus",3,11],["quoted_by","supplication-pro-christianis",1,12],["quoted_by","de-resurrectione",19,2],["quoted_by","epistulae-interpolatae-et-epistulae-supp",4,18]],"33":[["quoted_by","clement-of-alexandria",1,58],["quoted_by","clement-of-alexandria",3,100],["quoted_by","paedagogus",2,6],["quoted_by","clemens-romanus-4",4,23],["quoted_by","clementina-epitome-prior-edita-correctio",1,53],["quoted_by","clementina-epitome-altera-nunc-primum-ed",1,53],["quoted_by","socrates-historia-ecclesiastica",3,15]],"40":[["quoted_by","praeperatio-evangelica",7,130],["quoted_by","praeperatio-evangelica",14,270],["quoted_by","symposium-sive-convivium-decem-virginum",1,7]],"41":[["quoted_by","symposium-sive-convivium-decem-virginum",1,7]],"46":[["quoted_by","oratio-i-contra-arianos",1,43]],"47":[["quoted_by","libros-quinque-adversus-haereses",1,1]],"48":[["quoted_by","excerpta-ex-theodoto",1,14]],"49":[["quoted_by","clement-of-alexandria",2,124],["quoted_by","clement-of-alexandria",3,103]],"52":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",4,17],["quoted_by","de-incarnatione-verbi",21,1]],"53":[["quoted_by","de-incarnatione-verbi",21,1]],"54":[["quoted_by","paedagogus",2,8],["quoted_by","demonstratio-evangelica",4,95],["quoted_by","demonstratio-evangelica",10,43],["quoted_by","de-incarnatione-verbi",21,1],["quoted_by","de-incarnatione-verbi",27,3]],"55":[["quoted_by","demonstratio-evangelica",4,95]]},"notecited":{"4":[["eusebius-of-caesarea",1,"12","1 Cor. 15, 5-7"]],"41":[["eusebius-of-caesarea",10,"4","Cf. 1 Cor. 15, 42"]],"19":[["epistula-i-ad-corinthios",24,"1","I Cor. 15, 20"]],"22":[["epistula-i-ad-corinthios",37,"3","1 Cor. 15, 23"]],"21":[["didache-xii-apostolorum",16,"6","Mt, 24, 31, cf. 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I declare to you, brothers, the gospel which I preached to you, which also you received, in which you also stand,"],[1,1,"by which also you are saved, if you hold firmly the word which I preached to you -- unless you believed in vain."],[2,2,"For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures,"],[3,3,"that he was buried, that he was raised on the third day according to the Scriptures,"],[4,4,"and that he appeared to Cephas, then to the twelve."],[5,5,"Then he appeared to over five hundred brothers at once, most of whom remain until now, but some have also fallen asleep."],[6,6,"Then he appeared to James, then to all the apostles,"],[7,7,"and last of all, as to the child born at the wrong time, he appeared to me also."],[8,8,"For I am the least of the apostles, who is not worthy to be called an apostle, because I persecuted the assembly of God."],[9,9,"But by the grace of God I am what I am. His grace which was bestowed on me was not futile, but I worked more than all of them; yet not I, but the grace of God which was with me."],[10,10,"Whether then it is I or they, so we preach, and so you believed."],[11,11,"Now if Christ is preached, that he has been raised from the dead, how do some among you say that there is no resurrection of the dead?"],[12,12,"But if there is no resurrection of the dead, neither has Christ been raised."],[13,13,"If Christ has not been raised, then our preaching is in vain, and your faith also is in vain."],[14,14,"Yes, we are found false witnesses of God, because we testified about God that he raised up Christ, whom he didn't raise up, if it is so that the dead are not raised."],[15,15,"For if the dead aren't raised, neither has Christ been raised."],[16,16,"If Christ has not been raised, your faith is vain; you are still in your sins."],[17,17,"Then they also who are fallen asleep in Christ have perished."],[18,18,"If we have only hoped in Christ in this life, we are of all men most pitiable."],[19,19,"But now Christ has been raised from the dead. He became the first fruits of those who are asleep."],[20,20,"For since death came by man, the resurrection of the dead also came by man."],[21,21,"For as in Adam all die, so also in Christ all will be made alive."],[22,22,"But each in his own order: Christ the first fruits, then those who are Christ's, at his coming."],[23,23,"Then the end comes, when he will deliver up the Kingdom to God, even the Father; when he will have abolished all rule and all authority and power."],[24,24,"For he must reign until he has put all his enemies under his feet."],[25,25,"The last enemy that will be abolished is death."],[26,26,"For, \"He put all things in subjection under his feet.\" But when he says, \"All things are put in subjection,\" it is evident that he is excepted who subjected all things to him."],[27,27,"When all things have been subjected to him, then the Son will also himself be subjected to him who subjected all things to him, that God may be all in all."],[28,28,"Or else what will they do who are baptized for the dead? If the dead aren't raised at all, why then are they baptized for the dead?"],[29,29,"Why do we also stand in jeopardy every hour?"],[30,30,"I affirm, by the boasting in you which I have in Christ Jesus our Lord, I die daily."],[31,31,"If I fought with animals at Ephesus for human purposes, what does it profit me? If the dead are not raised, then \"let us eat and drink, for tomorrow we die.\""],[32,32,"Don't be deceived! \"Evil companionships corrupt good morals.\""],[33,33,"Wake up righteously, and don't sin, for some have no knowledge of God. I say this to your shame."],[34,34,"But someone will say, \"How are the dead raised?\" and, \"With what kind of body do they come?\""],[35,35,"You foolish one, that which you yourself sow is not made alive unless it dies."],[36,36,"That which you sow, you don't sow the body that will be, but a bare grain, maybe of wheat, or of some other kind."],[37,37,"But God gives it a body even as it pleased him, and to each seed a body of its own."],[38,38,"All flesh is not the same flesh, but there is one flesh of men, another flesh of animals, another of fish, and another of birds."],[39,39,"There are also celestial bodies, and terrestrial bodies; but the glory of the celestial differs from that of the terrestrial."],[40,40,"There is one glory of the sun, another glory of the moon, and another glory of the stars; for one star differs from another star in glory."],[41,41,"So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption."],[42,42,"It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power."],[43,43,"It is sown a natural body; it is raised a spiritual body. There is a natural body and there is also a spiritual body."],[44,44,"So also it is written, \"The first man, Adam, became a living soul.\" The last Adam became a life-giving spirit."],[45,45,"However that which is spiritual isn't first, but that which is natural, then that which is spiritual."],[46,46,"The first man is of the earth, made of dust. The second man is the Lord from heaven."],[47,47,"As is the one made of dust, such are those who are also made of dust; and as is the heavenly, such are they also that are heavenly."],[48,48,"As we have borne the image of those made of dust, let's also bear the image of the heavenly."],[49,49,"Now I say this, brothers, that flesh and blood can't inherit the Kingdom of God; neither does corruption inherit incorruption."],[50,50,"Behold, I tell you a mystery. We will not all sleep, but we will all be changed,"],[51,51,"in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we will be changed."],[52,52,"For this corruptible must put on incorruption, and this mortal must put on immortality."],[53,53,"But when this corruptible will have put on incorruption, and this mortal will have put on immortality, then what is written will happen: \"Death is swallowed up in victory.\""],[54,54,"\"Death, where is your sting? Hades, where is your victory?\""],[55,55,"The sting of death is sin, and the power of sin is the law."],[56,56,"But thanks be to God, who gives us the victory through our Lord Jesus Christ."],[57,57,"Therefore, my beloved brothers, be steadfast, immovable, always abounding in the Lord's work, because you know that your labor is not in vain in the 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diff --git a/text/1-corinthians/2.json b/text/1-corinthians/2.json
index f9fa1365990926448cc95653e9b3074cdf4918f5..8355b1ddbe7c482535131c20cb40cf7c370ed99c 100644
--- a/text/1-corinthians/2.json
+++ b/text/1-corinthians/2.json
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I came to you, brothers, I didn't come with excellence of speech or of wisdom, proclaiming to you the testimony of God."],[1,1,"For I determined not to know anything among you, except Jesus Christ, and him crucified."],[2,2,"I was with you in weakness, in fear, and in much trembling."],[3,3,"My speech and my preaching were not in persuasive words of human wisdom, but in demonstration of the Spirit and of power,"],[4,4,"that your faith wouldn't stand in the wisdom of men, but in the power of God."],[5,5,"We speak wisdom, however, among those who are full grown; yet a wisdom not of this world, nor of the rulers of this world, who are coming to nothing."],[6,6,"But we speak God's wisdom in a mystery, the wisdom that has been hidden, which God foreordained before the worlds to our glory,"],[7,7,"which none of the rulers of this world has known. For had they known it, they wouldn't have crucified the Lord of glory."],[8,8,"But as it is written, \"Things which an eye didn't see, and an ear didn't hear, Which didn't enter into the heart of man, These God has prepared for those who love him.\""],[9,9,"But to us, God revealed them through the Spirit. For the Spirit searches all things, yes, the deep things of God."],[10,10,"For who among men knows the things of a man, except the spirit of the man, which is in him? Even so, no one knows the things of God, except God's Spirit."],[11,11,"But we received, not the spirit of the world, but the Spirit which is from God, that we might know the things that were freely given to us by God."],[12,12,"Which things also we speak, not in words which man's wisdom teaches, but which the Holy Spirit teaches, comparing spiritual things with spiritual things."],[13,13,"Now the natural man doesn't receive the things of God's Spirit, for they are foolishness to him, and he can't know them, because they are spiritually discerned."],[14,14,"But he who is spiritual discerns all things, and he himself is judged by no one."],[15,15,"\"For who has known the mind of the Lord, that he should instruct him?\" But we have Christ's mind."]]},"phrases":[[144,3,0,2,"c"]],"lex":{"3":[119272,148043],"5":[45476],"6":[41108],"8":[732],"9":[10680],"11":[15786],"12":[13619,36291,43154],"13":[40370,134745],"15":[16967]},"quotes":{"2":[["quotes","esaias",19,15]],"3":[["quoted_by","praeperatio-evangelica",1,25]],"4":[["quoted_by","clement-of-alexandria",1,49]],"5":[["quoted_by","clement-of-alexandria",5,24],["quoted_by","clement-of-alexandria",5,64],["quoted_by","clement-of-alexandria",5,79],["quoted_by","libros-quinque-adversus-haereses",1,1],["quoted_by","praeperatio-evangelica",1,25],["quoted_by","demonstratio-evangelica",2,149]],"6":[["quoted_by","clement-of-alexandria",5,24],["quoted_by","clement-of-alexandria",5,64],["quoted_by","clement-of-alexandria",5,79],["quoted_by","praeperatio-evangelica",1,25]],"7":[["quoted_by","clement-of-alexandria",5,24],["quoted_by","clement-of-alexandria",5,64],["quoted_by","clement-of-alexandria",5,79],["quoted_by","praeperatio-evangelica",1,25],["quoted_by","demonstratio-evangelica",2,149],["quoted_by","de-incarnatione-verbi",53,3],["quoted_by","oratio-iii-contra-arianos",1,0],["quoted_by","oratio-iii-contra-arianos",1,38]],"8":[["quoted_by","clement-of-alexandria",4,134],["quoted_by","clement-of-alexandria",5,24],["quoted_by","clement-of-alexandria",5,39],["quoted_by","clement-of-alexandria",6,67],["quoted_by","eusebius-of-caesarea",10,4],["quoted_by","epistula-i-ad-corinthios",34,7],["quoted_by","epistulae-de-virginitate-sp",1,33],["quoted_by","praeperatio-evangelica",11,356],["quoted_by","historia-ecclesiastica",10,83],["quoted_by","demonstratio-evangelica",5,53],["quoted_by","eusebius-of-caesarea-2",1,20],["quoted_by","eusebius-of-caesarea-2",2,128],["quoted_by","socrates-historia-ecclesiastica",2,22],["quoted_by","refutatio-omnium-haeresium",5,25],["quoted_by","refutatio-omnium-haeresium",5,26],["quoted_by","theodoretus-historia-ecclesiastica",1,4],["quoted_by","acta-philippi-tlg2948-tlg001",1,108]],"9":[["quoted_by","clement-of-alexandria",5,24]],"11":[["quoted_by","eusebius-of-caesarea-2",1,67],["quoted_by","eusebius-of-caesarea-2",1,77]],"12":[["quoted_by","clement-of-alexandria",1,86],["quoted_by","praeperatio-evangelica",1,25],["quoted_by","eusebius-of-caesarea-2",1,67],["quoted_by","eusebius-of-caesarea-2",1,77],["quoted_by","refutatio-omnium-haeresium",5,7],["quoted_by","refutatio-omnium-haeresium",7,25]],"13":[["quoted_by","clement-of-alexandria",1,55],["quoted_by","clement-of-alexandria",5,24],["quoted_by","clement-of-alexandria",6,165],["quoted_by","libros-quinque-adversus-haereses",1,1],["quoted_by","praeperatio-evangelica",12,42],["quoted_by","eusebius-of-caesarea-2",1,67],["quoted_by","eusebius-of-caesarea-2",1,78],["quoted_by","refutatio-omnium-haeresium",5,7],["quoted_by","refutatio-omnium-haeresium",6,33]],"14":[["quoted_by","clement-of-alexandria",1,49]],"15":[["quoted_by","oratio-i-contra-arianos",1,28],["quoted_by","oratio-iii-contra-arianos",1,42],["quoted_by","fragmenta-in-job",1,15]]},"notecited":{"3":[["eusebius-of-caesarea",3,"24","1 Cor. 2, 4"]],"8":[["eusebius-of-caesarea",10,"4","1 Cor. 2, 9"],["epistula-i-ad-corinthios",34,"8","I Cor, 2, 9;"],["epistula-ii-ad-corinthios",11,"7","1 Cor. 2, 9"],["epistula-ii-ad-corinthios",14,"5","I Cor. 2, 9"],["martyrium-polycarpi",1,"2","1 Cor. 2, 9 (Is. 64, 4; 65, 16)"],["demonstratio-evangelica",5,"1.18","30 1 cor. 2,9."],["socrates-historia-ecclesiastica",2,"23","1 Cor. ii. 9."]],"9":[["epistulae-vii-genuinae",5,"7.1","I Cor. 2, 10"]]}}
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I came to you, brothers, I didn't come with excellence of speech or of wisdom, proclaiming to you the testimony of God."],[1,1,"For I determined not to know anything among you, except Jesus Christ, and him crucified."],[2,2,"I was with you in weakness, in fear, and in much trembling."],[3,3,"My speech and my preaching were not in persuasive words of human wisdom, but in demonstration of the Spirit and of power,"],[4,4,"that your faith wouldn't stand in the wisdom of men, but in the power of God."],[5,5,"We speak wisdom, however, among those who are full grown; yet a wisdom not of this world, nor of the rulers of this world, who are coming to nothing."],[6,6,"But we speak God's wisdom in a mystery, the wisdom that has been hidden, which God foreordained before the worlds to our glory,"],[7,7,"which none of the rulers of this world has known. For had they known it, they wouldn't have crucified the Lord of glory."],[8,8,"But as it is written, \"Things which an eye didn't see, and an ear didn't hear, Which didn't enter into the heart of man, These God has prepared for those who love him.\""],[9,9,"But to us, God revealed them through the Spirit. For the Spirit searches all things, yes, the deep things of God."],[10,10,"For who among men knows the things of a man, except the spirit of the man, which is in him? Even so, no one knows the things of God, except God's Spirit."],[11,11,"But we received, not the spirit of the world, but the Spirit which is from God, that we might know the things that were freely given to us by God."],[12,12,"Which things also we speak, not in words which man's wisdom teaches, but which the Holy Spirit teaches, comparing spiritual things with spiritual things."],[13,13,"Now the natural man doesn't receive the things of God's Spirit, for they are foolishness to him, and he can't know them, because they are spiritually discerned."],[14,14,"But he who is spiritual discerns all things, and he himself is judged by no one."],[15,15,"\"For who has known the mind of the Lord, that he should instruct him?\" But we have Christ's 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Cor. 2, 4"]],"8":[["eusebius-of-caesarea",10,"4","1 Cor. 2, 9"],["epistula-i-ad-corinthios",34,"8","I Cor, 2, 9;"],["epistula-ii-ad-corinthios",11,"7","1 Cor. 2, 9"],["epistula-ii-ad-corinthios",14,"5","I Cor. 2, 9"],["martyrium-polycarpi",1,"2","1 Cor. 2, 9 (Is. 64, 4; 65, 16)"],["demonstratio-evangelica",5,"1.18","30 1 cor. 2,9."],["socrates-historia-ecclesiastica",2,"23","1 Cor. ii. 9."]],"9":[["epistulae-vii-genuinae",5,"7.1","I Cor. 2, 10"]],"14":[["origen-commentary-on-john-books-1-2-6-10",10,"32","1 Ι Kor. 2, 15 — .3 Rom. 7, 15 — 5 Vgl. II Kor. 12, 2 ff. — 6 II Kor. 12, 5. — 7 Vgl. Ι Kor. 9, 20 ff. — 14 I Kor. 7, 6. — 15 II Kor. 11, 29. — 16 Vgl. Act. 21, 24 ff. — Act. 16, 3. — 17 Act. 17, 23. — 19 Act. 17, 28. — "]]}}
\ No newline at end of file
diff --git a/text/1-corinthians/3.json b/text/1-corinthians/3.json
index 87eea3dd7b31564c2a5476ab6a032c9331fe336d..4b158d0f5794c26d14544530925937ae662f5fde 100644
--- a/text/1-corinthians/3.json
+++ b/text/1-corinthians/3.json
@@ -1 +1 @@
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I couldn't speak to you as to spiritual, but as to fleshly, as to babies in Christ."],[1,1,"I fed you with milk, not with meat; for you weren't yet ready. Indeed, not even now are you ready,"],[2,2,"for you are still fleshly. For insofar as there is jealousy, strife, and factions among you, aren't you fleshly, and don't you walk in the ways of men?"],[3,3,"For when one says, \"I follow Paul,\" and another, \"I follow Apollos,\" aren't you fleshly?"],[4,4,"Who then is Apollos, and who is Paul, but servants through whom you believed; and each as the Lord gave to him?"],[5,5,"I planted. Apollos watered. But God gave the increase."],[6,6,"So then neither he who plants is anything, nor he who waters, but God who gives the increase."],[7,7,"Now he who plants and he who waters are the same, but each will receive his own reward according to his own labor."],[8,8,"For we are God's fellow workers. You are God's farming, God's building."],[9,9,"According to the grace of God which was given to me, as a wise master builder I laid a foundation, and another builds on it. But let each man be careful how he builds on it."],[10,10,"For no one can lay any other foundation than that which has been laid, which is Jesus Christ."],[11,11,"But if anyone builds on the foundation with gold, silver, costly stones, wood, hay, or stubble;"],[12,12,"each man's work will be revealed. For the Day will declare it, because it is revealed in fire; and the fire itself will test what sort of work each man's work is."],[13,13,"If any man's work remains which he built on it, he will receive a reward."],[14,14,"If any man's work is burned, he will suffer loss, but he himself will be saved, but as through fire."],[15,15,"Don't you know that you are a temple of God, and that God's Spirit lives in you?"],[16,16,"If anyone destroys the temple of God, God will destroy him; for God's temple is holy, which you are."],[17,17,"Let no one deceive himself. If anyone thinks that he is wise among you in this world, let him become a fool, that he may become wise."],[18,18,"For the wisdom of this world is foolishness with God. For it is written, \"He has taken the wise in their craftiness.\""],[19,19,"And again, \"The Lord knows the reasoning of the wise, that it is worthless.\""],[20,20,"Therefore let no one boast in men. For all things are yours,"],[21,21,"whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come. All are yours,"],[22,22,"and you are Christ's, and Christ is God's."]]},"phrases":[[190,0,16,17,"c"]],"lex":{"8":[20432,34180,71548],"9":[103495,139170],"11":[5038,6287,35128,139170],"14":[178,364,1566],"18":[37690],"19":[5316]},"quotes":{"0":[["quoted_by","clement-of-alexandria",5,25],["quoted_by","clement-of-alexandria",5,65],["quoted_by","paedagogus",1,6]],"1":[["quoted_by","clement-of-alexandria",5,25],["quoted_by","clement-of-alexandria",5,65],["quoted_by","paedagogus",1,6],["quoted_by","demonstratio-evangelica",7,76]],"2":[["quoted_by","clement-of-alexandria",5,25],["quoted_by","clement-of-alexandria",5,65],["quoted_by","paedagogus",1,6]],"7":[["quoted_by","clement-of-alexandria",1,6]],"8":[["quoted_by","clement-of-alexandria",1,6]],"9":[["quoted_by","clement-of-alexandria",5,25],["quoted_by","oratio-ii-contra-arianos",1,73]],"10":[["quoted_by","eusebius-of-caesarea-2",2,75],["quoted_by","de-ecclesiastica-theologia",3,3],["quoted_by","generalis-elementaria-introductio",4,13],["quoted_by","oratio-ii-contra-arianos",1,73]],"15":[["quoted_by","oratio-i-contra-arianos",1,15],["quoted_by","oratio-i-contra-arianos",1,46]],"18":[["quoted_by","clement-of-alexandria",1,22],["quoted_by","praeperatio-evangelica",12,151]],"19":[["quotes","psalms",93,10],["quoted_by","clement-of-alexandria",1,22]]},"notecited":{"9":[["eusebius-of-caesarea",3,"37","1 Cor. 3, 10"]],"11":[["eusebius-of-caesarea",10,"4","Cf. 1 Cor. 3, 12"]],"1":[["demonstratio-evangelica",7,"1.75","21 Rom. 11, 5. 29 1. 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I couldn't speak to you as to spiritual, but as to fleshly, as to babies in Christ."],[1,1,"I fed you with milk, not with meat; for you weren't yet ready. Indeed, not even now are you ready,"],[2,2,"for you are still fleshly. For insofar as there is jealousy, strife, and factions among you, aren't you fleshly, and don't you walk in the ways of men?"],[3,3,"For when one says, \"I follow Paul,\" and another, \"I follow Apollos,\" aren't you fleshly?"],[4,4,"Who then is Apollos, and who is Paul, but servants through whom you believed; and each as the Lord gave to him?"],[5,5,"I planted. Apollos watered. But God gave the increase."],[6,6,"So then neither he who plants is anything, nor he who waters, but God who gives the increase."],[7,7,"Now he who plants and he who waters are the same, but each will receive his own reward according to his own labor."],[8,8,"For we are God's fellow workers. You are God's farming, God's building."],[9,9,"According to the grace of God which was given to me, as a wise master builder I laid a foundation, and another builds on it. But let each man be careful how he builds on it."],[10,10,"For no one can lay any other foundation than that which has been laid, which is Jesus Christ."],[11,11,"But if anyone builds on the foundation with gold, silver, costly stones, wood, hay, or stubble;"],[12,12,"each man's work will be revealed. For the Day will declare it, because it is revealed in fire; and the fire itself will test what sort of work each man's work is."],[13,13,"If any man's work remains which he built on it, he will receive a reward."],[14,14,"If any man's work is burned, he will suffer loss, but he himself will be saved, but as through fire."],[15,15,"Don't you know that you are a temple of God, and that God's Spirit lives in you?"],[16,16,"If anyone destroys the temple of God, God will destroy him; for God's temple is holy, which you are."],[17,17,"Let no one deceive himself. If anyone thinks that he is wise among you in this world, let him become a fool, that he may become wise."],[18,18,"For the wisdom of this world is foolishness with God. For it is written, \"He has taken the wise in their craftiness.\""],[19,19,"And again, \"The Lord knows the reasoning of the wise, that it is worthless.\""],[20,20,"Therefore let no one boast in men. For all things are yours,"],[21,21,"whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come. All are yours,"],[22,22,"and you are Christ's, and Christ is God's."]]},"phrases":[[190,0,16,17,"c"]],"lex":{"8":[20432,34180,71548],"9":[103495,139170],"11":[5038,6287,35128,139170],"14":[178,364,1566],"18":[37690],"19":[5316]},"quotes":{"0":[["quoted_by","clement-of-alexandria",5,25],["quoted_by","clement-of-alexandria",5,65],["quoted_by","paedagogus",1,6],["quoted_by","origen-commentary-on-matthew-books-10-11",11,2]],"1":[["quoted_by","clement-of-alexandria",5,25],["quoted_by","clement-of-alexandria",5,65],["quoted_by","paedagogus",1,6],["quoted_by","demonstratio-evangelica",7,76],["quoted_by","origen-contra-celsum",3,52],["quoted_by","origen-commentary-on-matthew-books-12-14",12,30]],"2":[["quoted_by","clement-of-alexandria",5,25],["quoted_by","clement-of-alexandria",5,65],["quoted_by","paedagogus",1,6],["quoted_by","origen-contra-celsum",2,65],["quoted_by","origen-contra-celsum",3,52]],"7":[["quoted_by","clement-of-alexandria",1,6]],"8":[["quoted_by","clement-of-alexandria",1,6]],"9":[["quoted_by","clement-of-alexandria",5,25],["quoted_by","oratio-ii-contra-arianos",1,73]],"10":[["quoted_by","eusebius-of-caesarea-2",2,75],["quoted_by","de-ecclesiastica-theologia",3,3],["quoted_by","generalis-elementaria-introductio",4,13],["quoted_by","oratio-ii-contra-arianos",1,73]],"13":[["quoted_by","origen-contra-celsum",4,12]],"14":[["quoted_by","origen-contra-celsum",4,12]],"15":[["quoted_by","oratio-i-contra-arianos",1,15],["quoted_by","oratio-i-contra-arianos",1,46]],"17":[["quoted_by","origen-contra-celsum",1,12]],"18":[["quoted_by","clement-of-alexandria",1,22],["quoted_by","praeperatio-evangelica",12,151],["quoted_by","origen-contra-celsum",1,12]],"19":[["quotes","psalms",93,10],["quoted_by","clement-of-alexandria",1,22]]},"notecited":{"9":[["eusebius-of-caesarea",3,"37","1 Cor. 3, 10"]],"11":[["eusebius-of-caesarea",10,"4","Cf. 1 Cor. 3, 12"]],"1":[["demonstratio-evangelica",7,"1.75","21 Rom. 11, 5. 29 1. Cor. 3, 2."]],"0":[["origen-commentary-on-matthew-books-12-14",13,"28","1 Vgl. Tit. 3, 5 — 3 f Vgl. 1. Kor. 3, 1 — 4 ff Vgl. Tit. 3, 3 — 8 ff Vgl. I. Kor. 6, 9 f — 30 ff Vgl. Orig. hom. XXXV in Luc. (IX. 208, 26 ff): secundum meritum enim corum, quorum angeli sunt, aut semper aut nunquam. ce"]]}}
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diff --git a/text/1-corinthians/4.json b/text/1-corinthians/4.json
index 7b9de75c399afd29ab0a663b5694a5fee47fec37..718eeef8a8d3da856ed58670fbff015aadc38dcb 100644
--- a/text/1-corinthians/4.json
+++ b/text/1-corinthians/4.json
@@ -1 +1 @@
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let a man think of us as Christ's servants, and stewards of God's mysteries."],[1,1,"Here, moreover, it is required of stewards, that they be found faithful."],[2,2,"But with me it is a very small thing that I should be judged by you, or by man's judgment. Yes, I don't judge my own self."],[3,3,"For I know nothing against myself. Yet I am not justified by this, but he who judges me is the Lord."],[4,4,"Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness, and reveal the counsels of the hearts. Then each man will get his praise from God."],[5,5,"Now these things, brothers, I have in a figure transferred to myself and Apollos for your sakes, that in us you might learn not to think beyond the things which are written, that none of you be puffed up against one another."],[6,6,"For who makes you different? And what do you have that you didn't receive? But if you did receive it, why do you boast as if you had not received it?"],[7,7,"You are already filled. You have already become rich. You have come to reign without us. Yes, and I wish that you did reign, that we also might reign with you."],[8,8,"For, I think that God has displayed us, the apostles, last of all, like men sentenced to death. For we are made a spectacle to the world, both to angels and men."],[9,9,"We are fools for Christ's sake, but you are wise in Christ. We are weak, but you are strong. You have honor, but we have dishonor."],[10,10,"Even to this present hour we hunger, thirst, are naked, are beaten, and have no certain dwelling place."],[11,11,"We toil, working with our own hands. Being reviled, we bless. Being persecuted, we endure."],[12,12,"Being defamed, we entreat. We are made as the filth of the world, the dirt wiped off by all, even until now."],[13,13,"I don't write these things to shame you, but to admonish you as my beloved children."],[14,14,"For though you have ten thousand tutors in Christ, yet not many fathers. For in Christ Jesus, I became your father through the gospel."],[15,15,"I beg you therefore, be imitators of me."],[16,16,"Because of this I have sent Timothy to you, who is my beloved and faithful child in the Lord, who will remind you of my ways which are in Christ, even as I teach everywhere in every assembly."],[17,17,"Now some are puffed up, as though I were not coming to you."],[18,18,"But I will come to you shortly, if the Lord is willing. And I will know, not the word of those who are puffed up, but the power."],[19,19,"For the Kingdom of God is not in word, but in power."],[20,20,"What do you want? Shall I come to you with a rod, or in love and a spirit of gentleness?"]]},"phrases":[[144,18,11,15,"c"],[187,19,5,7,"c"],[190,9,8,9,"c"],[190,14,5,6,"c"],[190,16,23,24,"c"]],"lex":{"0":[651,52144],"2":[4232],"3":[13039],"4":[28442],"5":[43058,71551,119813],"7":[1321,46611],"8":[16899,71552],"10":[11972,48331,50104,70840],"12":[38278,71555,71556,141292],"13":[5707],"15":[16100]},"quotes":{"5":[["quoted_by","oratio-iii-contra-arianos",1,20]],"8":[["quoted_by","clement-of-alexandria",4,50],["quoted_by","praeperatio-evangelica",12,54]],"10":[["quoted_by","clement-of-alexandria",4,50],["quoted_by","praeperatio-evangelica",12,54]],"11":[["quoted_by","praeperatio-evangelica",12,54],["quoted_by","praeperatio-evangelica",13,76]],"12":[["quoted_by","clement-of-alexandria",4,50],["quoted_by","praeperatio-evangelica",12,54]],"14":[["quoted_by","clement-of-alexandria",3,98],["quoted_by","symposium-sive-convivium-decem-virginum",1,3]],"15":[["quoted_by","clement-of-alexandria",4,52]],"18":[["quoted_by","clement-of-alexandria",1,53],["quoted_by","clement-of-alexandria",7,104]],"19":[["quoted_by","clement-of-alexandria",1,53],["quoted_by","epistulae-interpolatae-et-epistulae-supp",11,42]],"20":[["quoted_by","paedagogus",1,7]]},"notecited":{"3":[["eusebius-of-caesarea",3,"36","1 Cor. 4, 4"]],"0":[["epistulae-vii-genuinae",3,"2.2","I Cor, 4, 1"]],"12":[["historia-ecclesiastica",7,"23.1","3 1 Cor. 4, 13."]],"11":[["the-epistle-to-diogentus",5,"14","I Cor. 4, 12"]]}}
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let a man think of us as Christ's servants, and stewards of God's mysteries."],[1,1,"Here, moreover, it is required of stewards, that they be found faithful."],[2,2,"But with me it is a very small thing that I should be judged by you, or by man's judgment. Yes, I don't judge my own self."],[3,3,"For I know nothing against myself. Yet I am not justified by this, but he who judges me is the Lord."],[4,4,"Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness, and reveal the counsels of the hearts. Then each man will get his praise from God."],[5,5,"Now these things, brothers, I have in a figure transferred to myself and Apollos for your sakes, that in us you might learn not to think beyond the things which are written, that none of you be puffed up against one another."],[6,6,"For who makes you different? And what do you have that you didn't receive? But if you did receive it, why do you boast as if you had not received it?"],[7,7,"You are already filled. You have already become rich. You have come to reign without us. Yes, and I wish that you did reign, that we also might reign with you."],[8,8,"For, I think that God has displayed us, the apostles, last of all, like men sentenced to death. For we are made a spectacle to the world, both to angels and men."],[9,9,"We are fools for Christ's sake, but you are wise in Christ. We are weak, but you are strong. You have honor, but we have dishonor."],[10,10,"Even to this present hour we hunger, thirst, are naked, are beaten, and have no certain dwelling place."],[11,11,"We toil, working with our own hands. Being reviled, we bless. Being persecuted, we endure."],[12,12,"Being defamed, we entreat. We are made as the filth of the world, the dirt wiped off by all, even until now."],[13,13,"I don't write these things to shame you, but to admonish you as my beloved children."],[14,14,"For though you have ten thousand tutors in Christ, yet not many fathers. For in Christ Jesus, I became your father through the gospel."],[15,15,"I beg you therefore, be imitators of me."],[16,16,"Because of this I have sent Timothy to you, who is my beloved and faithful child in the Lord, who will remind you of my ways which are in Christ, even as I teach everywhere in every assembly."],[17,17,"Now some are puffed up, as though I were not coming to you."],[18,18,"But I will come to you shortly, if the Lord is willing. And I will know, not the word of those who are puffed up, but the power."],[19,19,"For the Kingdom of God is not in word, but in power."],[20,20,"What do you want? Shall I come to you with a rod, or in love and a spirit of gentleness?"]]},"phrases":[[144,18,11,15,"c"],[187,19,5,7,"c"],[190,9,8,9,"c"],[190,14,5,6,"c"],[190,16,23,24,"c"]],"lex":{"0":[651,52144],"2":[4232],"3":[13039],"4":[28442],"5":[43058,71551,119813],"7":[1321,46611],"8":[16899,71552],"10":[11972,48331,50104,70840],"12":[38278,71555,71556,141292],"13":[5707],"15":[16100]},"quotes":{"4":[["quoted_by","origen-commentary-on-matthew-books-10-11",11,14],["quoted_by","origen-commentary-on-matthew-books-12-14",13,29]],"5":[["quoted_by","oratio-iii-contra-arianos",1,20]],"8":[["quoted_by","clement-of-alexandria",4,50],["quoted_by","praeperatio-evangelica",12,54],["quoted_by","origen-commentary-on-john-books-1-2-6-10",1,168]],"10":[["quoted_by","clement-of-alexandria",4,50],["quoted_by","praeperatio-evangelica",12,54]],"11":[["quoted_by","praeperatio-evangelica",12,54],["quoted_by","praeperatio-evangelica",13,76],["quoted_by","origen-contra-celsum",5,62]],"12":[["quoted_by","clement-of-alexandria",4,50],["quoted_by","praeperatio-evangelica",12,54]],"14":[["quoted_by","clement-of-alexandria",3,98],["quoted_by","symposium-sive-convivium-decem-virginum",1,3]],"15":[["quoted_by","clement-of-alexandria",4,52]],"18":[["quoted_by","clement-of-alexandria",1,53],["quoted_by","clement-of-alexandria",7,104]],"19":[["quoted_by","clement-of-alexandria",1,53],["quoted_by","epistulae-interpolatae-et-epistulae-supp",11,42],["quoted_by","origen-commentary-on-john-books-1-2-6-10",1,48]],"20":[["quoted_by","paedagogus",1,7]]},"notecited":{"3":[["eusebius-of-caesarea",3,"36","1 Cor. 4, 4"]],"0":[["epistulae-vii-genuinae",3,"2.2","I Cor, 4, 1"]],"12":[["historia-ecclesiastica",7,"23.1","3 1 Cor. 4, 13."]],"11":[["the-epistle-to-diogentus",5,"14","I Cor. 4, 12"]]}}
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diff --git a/text/1-corinthians/5.json b/text/1-corinthians/5.json
index 46c83e3874a1c0105fd4a42207f382f5ec7ecb45..fa2deffdae0a088734e68d84cfe527646071c352 100644
--- a/text/1-corinthians/5.json
+++ b/text/1-corinthians/5.json
@@ -1 +1 @@
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is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles, that one has his father's wife."],[1,1,"You are puffed up, and didn't rather mourn, that he who had done this deed might be removed from among you."],[2,2,"For I most assuredly, as being absent in body but present in spirit, have already, as though I were present, judged him who has done this thing."],[3,3,"In the name of our Lord Jesus Christ, you being gathered together, and my spirit, with the power of our Lord Jesus Christ,"],[4,4,"are to deliver such a one to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus."],[5,5,"Your boasting is not good. Don't you know that a little yeast leavens the whole lump?"],[6,6,"Purge out the old yeast, that you may be a new lump, even as you are unleavened. For indeed Christ, our Passover, has been sacrificed in our place."],[7,7,"Therefore let us keep the feast, not with old yeast, neither with the yeast of malice and wickedness, but with the unleavened bread of sincerity and truth."],[8,8,"I wrote to you in my letter to have no company with sexual sinners;"],[9,9,"yet not at all meaning with the sexual sinners of this world, or with the covetous and extortioners, or with idolaters; for then you would have to leave the world."],[10,10,"But as it is, I wrote to you not to associate with anyone who is called a brother who is a sexual sinner, or covetous, or an idolater, or a slanderer, or a drunkard, or an extortioner. Don't even eat with such a person."],[11,11,"For what have I to do with also judging those who are outside? Don't you judge those who are within?"],[12,12,"But those who are outside, God judges. \"Put away the wicked man from among yourselves.\""]]},"phrases":[],"lex":{"0":[14518],"2":[9631],"5":[56331],"6":[28509,37707,132848,135632],"7":[71558],"8":[52400,65940],"9":[71559],"10":[43439,59248],"11":[4596],"12":[7380]},"quotes":{"6":[["quoted_by","clement-of-alexandria",3,105]],"8":[["quoted_by","clement-of-alexandria",3,106]],"10":[["quoted_by","clement-of-alexandria",3,105]]},"notecited":{"6":[["eusebius-of-caesarea",7,"5","1 Cor. 5, 7"]],"2":[["eusebius-of-caesarea",7,"11","1 Cor. 5, 3"]],"7":[["eusebius-of-caesarea",7,"23","1 Cor. 5, 8"]],"11":[["eusebius-of-caesarea",7,"30","1 Cor. 5, 12"]]}}
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is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles, that one has his father's wife."],[1,1,"You are puffed up, and didn't rather mourn, that he who had done this deed might be removed from among you."],[2,2,"For I most assuredly, as being absent in body but present in spirit, have already, as though I were present, judged him who has done this thing."],[3,3,"In the name of our Lord Jesus Christ, you being gathered together, and my spirit, with the power of our Lord Jesus Christ,"],[4,4,"are to deliver such a one to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus."],[5,5,"Your boasting is not good. Don't you know that a little yeast leavens the whole lump?"],[6,6,"Purge out the old yeast, that you may be a new lump, even as you are unleavened. For indeed Christ, our Passover, has been sacrificed in our place."],[7,7,"Therefore let us keep the feast, not with old yeast, neither with the yeast of malice and wickedness, but with the unleavened bread of sincerity and truth."],[8,8,"I wrote to you in my letter to have no company with sexual sinners;"],[9,9,"yet not at all meaning with the sexual sinners of this world, or with the covetous and extortioners, or with idolaters; for then you would have to leave the world."],[10,10,"But as it is, I wrote to you not to associate with anyone who is called a brother who is a sexual sinner, or covetous, or an idolater, or a slanderer, or a drunkard, or an extortioner. Don't even eat with such a person."],[11,11,"For what have I to do with also judging those who are outside? Don't you judge those who are within?"],[12,12,"But those who are outside, God judges. \"Put away the wicked man from among yourselves.\""]]},"phrases":[],"lex":{"0":[14518],"2":[9631],"5":[56331],"6":[28509,37707,132848,135632],"7":[71558],"8":[52400,65940],"9":[71559],"10":[43439,59248],"11":[4596],"12":[7380]},"quotes":{"3":[["quoted_by","origen-commentary-on-matthew-books-12-14",14,0]],"5":[["quoted_by","origen-commentary-on-john-books-1-2-6-10",1,33]],"6":[["quoted_by","clement-of-alexandria",3,105],["quoted_by","origen-contra-celsum",8,21],["quoted_by","origen-commentary-on-john-books-1-2-6-10",10,81],["quoted_by","origen-commentary-on-john-books-1-2-6-10",10,86],["quoted_by","origen-commentary-on-john-books-1-2-6-10",10,91]],"7":[["quoted_by","origen-commentary-on-john-books-1-2-6-10",10,89]],"8":[["quoted_by","clement-of-alexandria",3,106]],"10":[["quoted_by","clement-of-alexandria",3,105],["quoted_by","origen-commentary-on-matthew-books-12-14",13,29]]},"notecited":{"6":[["eusebius-of-caesarea",7,"5","1 Cor. 5, 7"]],"2":[["eusebius-of-caesarea",7,"11","1 Cor. 5, 3"]],"7":[["eusebius-of-caesarea",7,"23","1 Cor. 5, 8"]],"11":[["eusebius-of-caesarea",7,"30","1 Cor. 5, 12"]]}}
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diff --git a/text/1-corinthians/6.json b/text/1-corinthians/6.json
index bc173c28caee6364787c9c1fa06d8dabfdf7540b..c8d3537b5204983b33b34cfd04b8bea21655ad65 100644
--- a/text/1-corinthians/6.json
+++ b/text/1-corinthians/6.json
@@ -1 +1 @@
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any of you, having a matter against his neighbor, go to law before the unrighteous, and not before the saints?"],[1,1,"Don't you know that the saints will judge the world? And if the world is judged by you, are you unworthy to judge the smallest matters?"],[2,2,"Don't you know that we will judge angels? How much more, things that pertain to this life?"],[3,3,"If then, you have to judge things pertaining to this life, do you set them to judge who are of no account in the assembly?"],[4,4,"I say this to move you to shame. Isn't there even one wise man among you who would be able to decide between his brothers?"],[5,5,"But brother goes to law with brother, and that before unbelievers!"],[6,6,"Therefore it is already altogether a defect in you, that you have lawsuits one with another. Why not rather be wronged? Why not rather be defrauded?"],[7,7,"No, but you yourselves do wrong, and defraud, and that against your brothers."],[8,8,"Or don't you know that the unrighteous will not inherit the Kingdom of God? Don't be deceived. Neither the sexually immoral, nor idolaters, nor adulterers, nor male prostitutes, nor homosexuals,"],[9,9,"nor thieves, nor covetous, nor drunkards, nor slanderers, nor extortioners, will inherit the Kingdom of God."],[10,10,"Such were some of you, but you were washed. But you were sanctified. But you were justified in the name of the Lord Jesus, and in the Spirit of our God."],[11,11,"\"All things are lawful for me,\" but not all things are expedient. \"All things are lawful for me,\" but I will not be brought under the power of anything."],[12,12,"\"Foods for the belly, and the belly for foods,\" but God will bring to nothing both it and them. But the body is not for sexual immorality, but for the Lord; and the Lord for the body."],[13,13,"Now God raised up the Lord, and will also raise us up by his power."],[14,14,"Don't you know that your bodies are members of Christ? Shall I then take the members of Christ, and make them members of a prostitute? May it never be!"],[15,15,"Or don't you know that he who is joined to a prostitute is one body? For, \"The two,\" says he, \"will become one flesh.\""],[16,16,"But he who is joined to the Lord is one spirit."],[17,17,"Flee sexual immorality! \"Every sin that a man does is outside the body,\" but he who commits sexual immorality sins against his own body."],[18,18,"Or don't you know that your body is a temple of the Holy Spirit which is in you, which you have from God? You are not your own,"],[19,19,"for you were bought with a price. Therefore glorify God in your body and in your spirit, which are God's."]]},"phrases":[[66,18,11,12,"c"]],"lex":{"0":[28474],"1":[17415],"2":[9936],"4":[1100,15370],"5":[2349],"6":[10338,28649,71494],"8":[1082,18711,21112],"11":[71155],"13":[12647],"14":[1285,3868,18718],"15":[145],"17":[29213]},"quotes":{"0":[["quoted_by","clement-of-alexandria",7,83]],"6":[["quoted_by","clement-of-alexandria",7,84]],"7":[["quoted_by","clement-of-alexandria",7,84]],"8":[["quoted_by","clement-of-alexandria",3,108],["quoted_by","clement-of-alexandria",7,85],["quoted_by","paedagogus",3,11],["quoted_by","epistulae-interpolatae-et-epistulae-supp",4,18]],"9":[["quoted_by","clement-of-alexandria",3,108],["quoted_by","paedagogus",3,11]],"10":[["quoted_by","epistulae-vii-genuinae",5,8]],"11":[["quoted_by","clement-of-alexandria",3,39],["quoted_by","clement-of-alexandria",4,53]],"12":[["quoted_by","clement-of-alexandria",3,46],["quoted_by","clement-of-alexandria",3,106],["quoted_by","clement-of-alexandria",7,86]],"15":[["quotes","on-the-allegories-of-the-sacred-laws",2,48],["quotes","on-the-giants",1,64],["quotes","genesis",2,23],["quoted_by","clement-of-alexandria",3,46],["quoted_by","clement-of-alexandria",3,106],["quoted_by","ad-autolycum",2,19],["quoted_by","ad-autolycum",2,27],["quoted_by","de-incarnatione-verbi",2,5],["quoted_by","symposium-sive-convivium-decem-virginum",1,3]],"16":[["quoted_by","clement-of-alexandria",7,87]],"17":[["quoted_by","clement-of-alexandria",3,87]]},"notecited":{"10":[["eusebius-of-caesarea",7,"5","1 Cor. 6, 11"]],"6":[["epistulae-vii-genuinae",2,"10.2","I Cor. 6, 7"]],"13":[["epistula-ad-philippenses",1,"2.1","II Cor. 4, 14 (I Cor. 6. 14; Rom. 8, 11)"]],"1":[["epistula-ad-philippenses",1,"11.2","I Cor. 6, 2"]]}}
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any of you, having a matter against his neighbor, go to law before the unrighteous, and not before the saints?"],[1,1,"Don't you know that the saints will judge the world? And if the world is judged by you, are you unworthy to judge the smallest matters?"],[2,2,"Don't you know that we will judge angels? How much more, things that pertain to this life?"],[3,3,"If then, you have to judge things pertaining to this life, do you set them to judge who are of no account in the assembly?"],[4,4,"I say this to move you to shame. Isn't there even one wise man among you who would be able to decide between his brothers?"],[5,5,"But brother goes to law with brother, and that before unbelievers!"],[6,6,"Therefore it is already altogether a defect in you, that you have lawsuits one with another. Why not rather be wronged? Why not rather be defrauded?"],[7,7,"No, but you yourselves do wrong, and defraud, and that against your brothers."],[8,8,"Or don't you know that the unrighteous will not inherit the Kingdom of God? Don't be deceived. Neither the sexually immoral, nor idolaters, nor adulterers, nor male prostitutes, nor homosexuals,"],[9,9,"nor thieves, nor covetous, nor drunkards, nor slanderers, nor extortioners, will inherit the Kingdom of God."],[10,10,"Such were some of you, but you were washed. But you were sanctified. But you were justified in the name of the Lord Jesus, and in the Spirit of our God."],[11,11,"\"All things are lawful for me,\" but not all things are expedient. \"All things are lawful for me,\" but I will not be brought under the power of anything."],[12,12,"\"Foods for the belly, and the belly for foods,\" but God will bring to nothing both it and them. But the body is not for sexual immorality, but for the Lord; and the Lord for the body."],[13,13,"Now God raised up the Lord, and will also raise us up by his power."],[14,14,"Don't you know that your bodies are members of Christ? Shall I then take the members of Christ, and make them members of a prostitute? May it never be!"],[15,15,"Or don't you know that he who is joined to a prostitute is one body? For, \"The two,\" says he, \"will become one flesh.\""],[16,16,"But he who is joined to the Lord is one spirit."],[17,17,"Flee sexual immorality! \"Every sin that a man does is outside the body,\" but he who commits sexual immorality sins against his own body."],[18,18,"Or don't you know that your body is a temple of the Holy Spirit which is in you, which you have from God? You are not your own,"],[19,19,"for you were bought with a price. Therefore glorify God in your body and in your spirit, which are God's."]]},"phrases":[[66,18,11,12,"c"]],"lex":{"0":[28474],"1":[17415],"2":[9936],"4":[1100,15370],"5":[2349],"6":[10338,28649,71494],"8":[1082,18711,21112],"11":[71155],"13":[12647],"14":[1285,3868,18718],"15":[145],"17":[29213]},"quotes":{"0":[["quoted_by","clement-of-alexandria",7,83]],"6":[["quoted_by","clement-of-alexandria",7,84]],"7":[["quoted_by","clement-of-alexandria",7,84]],"8":[["quoted_by","clement-of-alexandria",3,108],["quoted_by","clement-of-alexandria",7,85],["quoted_by","paedagogus",3,11],["quoted_by","epistulae-interpolatae-et-epistulae-supp",4,18]],"9":[["quoted_by","clement-of-alexandria",3,108],["quoted_by","paedagogus",3,11]],"10":[["quoted_by","epistulae-vii-genuinae",5,8]],"11":[["quoted_by","clement-of-alexandria",3,39],["quoted_by","clement-of-alexandria",4,53]],"12":[["quoted_by","clement-of-alexandria",3,46],["quoted_by","clement-of-alexandria",3,106],["quoted_by","clement-of-alexandria",7,86]],"15":[["quotes","on-the-allegories-of-the-sacred-laws",2,48],["quotes","on-the-giants",1,64],["quotes","genesis",2,23],["quoted_by","clement-of-alexandria",3,46],["quoted_by","clement-of-alexandria",3,106],["quoted_by","ad-autolycum",2,19],["quoted_by","ad-autolycum",2,27],["quoted_by","de-incarnatione-verbi",2,5],["quoted_by","symposium-sive-convivium-decem-virginum",1,3],["quoted_by","origen-contra-celsum",4,48],["quoted_by","origen-commentary-on-matthew-books-12-14",14,16]],"16":[["quoted_by","clement-of-alexandria",7,87],["quoted_by","origen-contra-celsum",2,8],["quoted_by","origen-contra-celsum",6,46],["quoted_by","origen-commentary-on-matthew-books-12-14",14,6]],"17":[["quoted_by","clement-of-alexandria",3,87]]},"notecited":{"10":[["eusebius-of-caesarea",7,"5","1 Cor. 6, 11"]],"6":[["epistulae-vii-genuinae",2,"10.2","I Cor. 6, 7"]],"13":[["epistula-ad-philippenses",1,"2.1","II Cor. 4, 14 (I Cor. 6. 14; Rom. 8, 11)"]],"1":[["epistula-ad-philippenses",1,"11.2","I Cor. 6, 2"]]}}
\ No newline at end of file
diff --git a/text/1-corinthians/7.json b/text/1-corinthians/7.json
index 333135952de3bbebcff9af63f80bc5caac06c71b..a7bd468c1847747ffe0fe614f2d3a493ede95da2 100644
--- a/text/1-corinthians/7.json
+++ b/text/1-corinthians/7.json
@@ -1 +1 @@
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concerning the things about which you wrote to me: it is good for a man not to touch a woman."],[1,1,"But, because of sexual immoralities, let each man have his own wife, and let each woman have her own husband."],[2,2,"Let the husband render to his wife the affection owed her, and likewise also the wife to her husband."],[3,3,"The wife doesn't have authority over her own body, but the husband. Likewise also the husband doesn't have authority over his own body, but the wife."],[4,4,"Don't deprive one another, unless it is by consent for a season, that you may give yourselves to fasting and prayer, and may be together again, that Satan doesn't tempt you because of your lack of self-control."],[5,5,"But this I say by way of concession, not of commandment."],[6,6,"Yet I wish that all men were like me. However each man has his own gift from God, one of this kind, and another of that kind."],[7,7,"But I say to the unmarried and to widows, it is good for them if they remain even as I am."],[8,8,"But if they don't have self-control, let them marry. For it's better to marry than to burn."],[9,9,"But to the married I command -- not I, but the Lord -- that the wife not leave her husband"],[10,10,"(but if she departs, let her remain unmarried, or else be reconciled to her husband), and that the husband not leave his wife."],[11,11,"But to the rest I -- not the Lord -- say, if any brother has an unbelieving wife, and she is content to live with him, let him not leave her."],[12,12,"The woman who has an unbelieving husband, and he is content to live with her, let her not leave her husband."],[13,13,"For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the husband. Otherwise your children would be unclean, but now are they holy."],[14,14,"Yet if the unbeliever departs, let there be separation. The brother or the sister is not under bondage in such cases, but God has called us in peace."],[15,15,"For how do you know, wife, whether you will save your husband? Or how do you know, husband, whether you will save your wife?"],[16,16,"Only, as the Lord has distributed to each man, as God has called each, so let him walk. So I command in all the assemblies."],[17,17,"Was anyone called having been circumcised? Let him not become uncircumcised. Has anyone been called in uncircumcision? Let him not be circumcised."],[18,18,"Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God."],[19,19,"Let each man stay in that calling in which he was called."],[20,20,"Were you called being a bondservant? Don't let that bother you, but if you get an opportunity to become free, use it."],[21,21,"For he who was called in the Lord being a bondservant is the Lord's free man. Likewise he who was called being free is Christ's bondservant."],[22,22,"You were bought with a price. Don't become bondservants of men."],[23,23,"Brothers, let each man, in whatever condition he was called, stay in that condition with God."],[24,24,"Now concerning virgins, I have no commandment from the Lord, but I give my judgment as one who has obtained mercy from the Lord to be trustworthy."],[25,25,"I think that it is good therefore, because of the distress that is on us, that it is good for a man to be as he is."],[26,26,"Are you bound to a wife? Don't seek to be freed. Are you free from a wife? Don't seek a wife."],[27,27,"But if you marry, you have not sinned. If a virgin marries, she has not sinned. Yet such will have oppression in the flesh, and I want to spare you."],[28,28,"But I say this, brothers: the time is short, that from now on, both those who have wives may be as though they had none;"],[29,29,"and those who weep, as though they didn't weep; and those who rejoice, as though they didn't rejoice; and those who buy, as though they didn't possess;"],[30,30,"and those who use the world, as not using it to the fullest. For the mode of this world passes away."],[31,31,"But I desire to have you to be free from cares. He who is unmarried is concerned for the things of the Lord, how he may please the Lord;"],[32,32,"but he who is married is concerned about the things of the world, how he may please his wife."],[33,33,"There is also a difference between a wife and a virgin. The unmarried woman cares about the things of the Lord, that she may be holy both in body and in spirit. But she who is married cares about the things of the world -- how she may please her husband."],[34,34,"This I say for your own profit; not that I may ensnare you, but for that which is appropriate, and that you may attend to the Lord without distraction."],[35,35,"But if any man thinks that he is behaving inappropriately toward his virgin, if she is past the flower of her age, and if need so requires, let him do what he desires. He doesn't sin. Let them marry."],[36,36,"But he who stands steadfast in his heart, having no necessity, but has power over his own heart, to keep his own virgin, does well."],[37,37,"So then both he who gives his own virgin in marriage does well, and he who doesn't give her in marriage does better."],[38,38,"A wife is bound by law for as long as her husband lives; but if the husband is dead, she is free to be married to whoever she desires, only in the Lord."],[39,39,"But she is happier if she stays as she is, in my judgment, and I think that I also have God's Spirit."]]},"phrases":[],"lex":{"0":[996],"1":[28637],"2":[70796],"3":[71155],"5":[13684,71541],"8":[71562],"17":[10690],"18":[11034,35146],"21":[41091],"25":[2821,15365],"26":[6956,21460],"27":[4405],"30":[11941,14018,18425],"34":[48693,71565],"35":[71566],"37":[70809],"38":[21460]},"quotes":{"0":[["quoted_by","clement-of-alexandria",3,95],["quoted_by","symposium-sive-convivium-decem-virginum",1,3]],"1":[["quoted_by","clement-of-alexandria",3,95],["quoted_by","symposium-sive-convivium-decem-virginum",1,3]],"2":[["quoted_by","clement-of-alexandria",3,106],["quoted_by","symposium-sive-convivium-decem-virginum",1,3]],"3":[["quoted_by","symposium-sive-convivium-decem-virginum",1,3]],"4":[["quoted_by","clement-of-alexandria",3,50],["quoted_by","clement-of-alexandria",3,95],["quoted_by","symposium-sive-convivium-decem-virginum",1,3]],"7":[["quoted_by","symposium-sive-convivium-decem-virginum",1,3]],"9":[["quoted_by","clement-of-alexandria",3,107]],"10":[["quoted_by","clement-of-alexandria",3,107]],"11":[["quoted_by","clement-of-alexandria",3,107]],"24":[["quoted_by","symposium-sive-convivium-decem-virginum",1,3]],"25":[["quoted_by","symposium-sive-convivium-decem-virginum",1,3]],"26":[["quoted_by","clement-of-alexandria",3,50],["quoted_by","symposium-sive-convivium-decem-virginum",1,3]],"27":[["quoted_by","clement-of-alexandria",3,50],["quoted_by","clement-of-alexandria",4,20],["quoted_by","symposium-sive-convivium-decem-virginum",1,3]],"28":[["quoted_by","paedagogus",2,3],["quoted_by","demonstratio-evangelica",1,223],["quoted_by","symposium-sive-convivium-decem-virginum",1,3],["quoted_by","symposium-sive-convivium-decem-virginum",1,9]],"29":[["quoted_by","paedagogus",2,3],["quoted_by","demonstratio-evangelica",1,223]],"30":[["quoted_by","praeperatio-evangelica",11,310],["quoted_by","demonstratio-evangelica",1,223]],"31":[["quoted_by","clement-of-alexandria",3,87],["quoted_by","demonstratio-evangelica",1,223],["quoted_by","symposium-sive-convivium-decem-virginum",1,1],["quoted_by","symposium-sive-convivium-decem-virginum",1,3]],"32":[["quoted_by","demonstratio-evangelica",1,223],["quoted_by","demonstratio-evangelica",1,224],["quoted_by","symposium-sive-convivium-decem-virginum",1,3]],"33":[["quoted_by","clement-of-alexandria",3,87],["quoted_by","demonstratio-evangelica",1,223],["quoted_by","demonstratio-evangelica",1,224],["quoted_by","symposium-sive-convivium-decem-virginum",1,3]],"34":[["quoted_by","clement-of-alexandria",4,20],["quoted_by","clement-of-alexandria",4,148],["quoted_by","demonstratio-evangelica",1,224],["quoted_by","symposium-sive-convivium-decem-virginum",1,3]],"35":[["quoted_by","symposium-sive-convivium-decem-virginum",1,3]],"37":[["quoted_by","clement-of-alexandria",4,148],["quoted_by","symposium-sive-convivium-decem-virginum",1,2]],"39":[["quoted_by","clement-of-alexandria",3,79]]},"notecited":{"10":[["hermas",9,"1.6","Mk. 10, 11; Mt. 5, 32; 19, 9; cf. 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concerning the things about which you wrote to me: it is good for a man not to touch a woman."],[1,1,"But, because of sexual immoralities, let each man have his own wife, and let each woman have her own husband."],[2,2,"Let the husband render to his wife the affection owed her, and likewise also the wife to her husband."],[3,3,"The wife doesn't have authority over her own body, but the husband. Likewise also the husband doesn't have authority over his own body, but the wife."],[4,4,"Don't deprive one another, unless it is by consent for a season, that you may give yourselves to fasting and prayer, and may be together again, that Satan doesn't tempt you because of your lack of self-control."],[5,5,"But this I say by way of concession, not of commandment."],[6,6,"Yet I wish that all men were like me. However each man has his own gift from God, one of this kind, and another of that kind."],[7,7,"But I say to the unmarried and to widows, it is good for them if they remain even as I am."],[8,8,"But if they don't have self-control, let them marry. For it's better to marry than to burn."],[9,9,"But to the married I command -- not I, but the Lord -- that the wife not leave her husband"],[10,10,"(but if she departs, let her remain unmarried, or else be reconciled to her husband), and that the husband not leave his wife."],[11,11,"But to the rest I -- not the Lord -- say, if any brother has an unbelieving wife, and she is content to live with him, let him not leave her."],[12,12,"The woman who has an unbelieving husband, and he is content to live with her, let her not leave her husband."],[13,13,"For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the husband. Otherwise your children would be unclean, but now are they holy."],[14,14,"Yet if the unbeliever departs, let there be separation. The brother or the sister is not under bondage in such cases, but God has called us in peace."],[15,15,"For how do you know, wife, whether you will save your husband? Or how do you know, husband, whether you will save your wife?"],[16,16,"Only, as the Lord has distributed to each man, as God has called each, so let him walk. So I command in all the assemblies."],[17,17,"Was anyone called having been circumcised? Let him not become uncircumcised. Has anyone been called in uncircumcision? Let him not be circumcised."],[18,18,"Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God."],[19,19,"Let each man stay in that calling in which he was called."],[20,20,"Were you called being a bondservant? Don't let that bother you, but if you get an opportunity to become free, use it."],[21,21,"For he who was called in the Lord being a bondservant is the Lord's free man. Likewise he who was called being free is Christ's bondservant."],[22,22,"You were bought with a price. Don't become bondservants of men."],[23,23,"Brothers, let each man, in whatever condition he was called, stay in that condition with God."],[24,24,"Now concerning virgins, I have no commandment from the Lord, but I give my judgment as one who has obtained mercy from the Lord to be trustworthy."],[25,25,"I think that it is good therefore, because of the distress that is on us, that it is good for a man to be as he is."],[26,26,"Are you bound to a wife? Don't seek to be freed. Are you free from a wife? Don't seek a wife."],[27,27,"But if you marry, you have not sinned. If a virgin marries, she has not sinned. Yet such will have oppression in the flesh, and I want to spare you."],[28,28,"But I say this, brothers: the time is short, that from now on, both those who have wives may be as though they had none;"],[29,29,"and those who weep, as though they didn't weep; and those who rejoice, as though they didn't rejoice; and those who buy, as though they didn't possess;"],[30,30,"and those who use the world, as not using it to the fullest. For the mode of this world passes away."],[31,31,"But I desire to have you to be free from cares. He who is unmarried is concerned for the things of the Lord, how he may please the Lord;"],[32,32,"but he who is married is concerned about the things of the world, how he may please his wife."],[33,33,"There is also a difference between a wife and a virgin. The unmarried woman cares about the things of the Lord, that she may be holy both in body and in spirit. But she who is married cares about the things of the world -- how she may please her husband."],[34,34,"This I say for your own profit; not that I may ensnare you, but for that which is appropriate, and that you may attend to the Lord without distraction."],[35,35,"But if any man thinks that he is behaving inappropriately toward his virgin, if she is past the flower of her age, and if need so requires, let him do what he desires. He doesn't sin. Let them marry."],[36,36,"But he who stands steadfast in his heart, having no necessity, but has power over his own heart, to keep his own virgin, does well."],[37,37,"So then both he who gives his own virgin in marriage does well, and he who doesn't give her in marriage does better."],[38,38,"A wife is bound by law for as long as her husband lives; but if the husband is dead, she is free to be married to whoever she desires, only in the Lord."],[39,39,"But she is happier if she stays as she is, in my judgment, and I think that I also have God's Spirit."]]},"phrases":[],"lex":{"0":[996],"1":[28637],"2":[70796],"3":[71155],"5":[13684,71541],"8":[71562],"17":[10690],"18":[11034,35146],"21":[41091],"25":[2821,15365],"26":[6956,21460],"27":[4405],"30":[11941,14018,18425],"34":[48693,71565],"35":[71566],"37":[70809],"38":[21460]},"quotes":{"0":[["quoted_by","clement-of-alexandria",3,95],["quoted_by","symposium-sive-convivium-decem-virginum",1,3],["quoted_by","origen-commentary-on-matthew-books-12-14",14,22]],"1":[["quoted_by","clement-of-alexandria",3,95],["quoted_by","symposium-sive-convivium-decem-virginum",1,3],["quoted_by","origen-commentary-on-matthew-books-12-14",14,22]],"2":[["quoted_by","clement-of-alexandria",3,106],["quoted_by","symposium-sive-convivium-decem-virginum",1,3],["quoted_by","origen-commentary-on-matthew-books-12-14",14,22]],"3":[["quoted_by","symposium-sive-convivium-decem-virginum",1,3]],"4":[["quoted_by","clement-of-alexandria",3,50],["quoted_by","clement-of-alexandria",3,95],["quoted_by","symposium-sive-convivium-decem-virginum",1,3],["quoted_by","origen-commentary-on-matthew-books-12-14",14,0]],"6":[["quoted_by","origen-commentary-on-matthew-books-12-14",14,15]],"7":[["quoted_by","symposium-sive-convivium-decem-virginum",1,3]],"9":[["quoted_by","clement-of-alexandria",3,107]],"10":[["quoted_by","clement-of-alexandria",3,107]],"11":[["quoted_by","clement-of-alexandria",3,107]],"24":[["quoted_by","symposium-sive-convivium-decem-virginum",1,3]],"25":[["quoted_by","symposium-sive-convivium-decem-virginum",1,3]],"26":[["quoted_by","clement-of-alexandria",3,50],["quoted_by","symposium-sive-convivium-decem-virginum",1,3]],"27":[["quoted_by","clement-of-alexandria",3,50],["quoted_by","clement-of-alexandria",4,20],["quoted_by","symposium-sive-convivium-decem-virginum",1,3]],"28":[["quoted_by","paedagogus",2,3],["quoted_by","demonstratio-evangelica",1,223],["quoted_by","symposium-sive-convivium-decem-virginum",1,3],["quoted_by","symposium-sive-convivium-decem-virginum",1,9]],"29":[["quoted_by","paedagogus",2,3],["quoted_by","demonstratio-evangelica",1,223]],"30":[["quoted_by","praeperatio-evangelica",11,310],["quoted_by","demonstratio-evangelica",1,223],["quoted_by","origen-commentary-on-matthew-books-12-14",13,0]],"31":[["quoted_by","clement-of-alexandria",3,87],["quoted_by","demonstratio-evangelica",1,223],["quoted_by","symposium-sive-convivium-decem-virginum",1,1],["quoted_by","symposium-sive-convivium-decem-virginum",1,3]],"32":[["quoted_by","demonstratio-evangelica",1,223],["quoted_by","demonstratio-evangelica",1,224],["quoted_by","symposium-sive-convivium-decem-virginum",1,3]],"33":[["quoted_by","clement-of-alexandria",3,87],["quoted_by","demonstratio-evangelica",1,223],["quoted_by","demonstratio-evangelica",1,224],["quoted_by","symposium-sive-convivium-decem-virginum",1,3]],"34":[["quoted_by","clement-of-alexandria",4,20],["quoted_by","clement-of-alexandria",4,148],["quoted_by","demonstratio-evangelica",1,224],["quoted_by","symposium-sive-convivium-decem-virginum",1,3]],"35":[["quoted_by","symposium-sive-convivium-decem-virginum",1,3]],"37":[["quoted_by","clement-of-alexandria",4,148],["quoted_by","symposium-sive-convivium-decem-virginum",1,2]],"38":[["quoted_by","origen-commentary-on-matthew-books-12-14",12,3],["quoted_by","origen-commentary-on-matthew-books-12-14",14,17],["quoted_by","origen-commentary-on-matthew-books-12-14",14,22]],"39":[["quoted_by","clement-of-alexandria",3,79],["quoted_by","origen-commentary-on-matthew-books-12-14",14,17]]},"notecited":{"10":[["hermas",9,"1.6","Mk. 10, 11; Mt. 5, 32; 19, 9; cf. I Cor. 7, 11"]],"37":[["hermas",9,"4.1","I Cor. 7, 38-40"]],"28":[["epistulae-vii-genuinae",4,"4.3","I Cor. 7, 29"],["demonstratio-evangelica",1,"9.7","19 1 Cor. 7, 29."]],"9":[["socrates-historia-ecclesiastica",4,"23","1 Cor. vii. 10 ff."]]}}
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diff --git a/text/1-corinthians/8.json b/text/1-corinthians/8.json
index afea1b731beae896bf40566fece823f057e41a4f..f435000a09c61e0915e5b0596ddedfff983a2add 100644
--- a/text/1-corinthians/8.json
+++ b/text/1-corinthians/8.json
@@ -1 +1 @@
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concerning things sacrificed to idols: We know that we all have knowledge. Knowledge puffs up, but love builds up."],[1,1,"But if anyone thinks that he knows anything, he doesn't yet know as he ought to know."],[2,2,"But if anyone loves God, the same is known by him."],[3,3,"Therefore concerning the eating of things sacrificed to idols, we know that no idol is anything in the world, and that there is no other God but one."],[4,4,"For though there are things that are called \"gods,\" whether in the heavens or on earth; as there are many \"gods\" and many \"lords;\""],[5,5,"yet to us there is one God, the Father, of whom are all things, and we for him; and one Lord, Jesus Christ, through whom are all things, and we live through him."],[6,6,"However, that knowledge isn't in all men. But some, with consciousness of the idol until now, eat as of a thing sacrificed to an idol, and their conscience, being weak, is defiled."],[7,7,"But food will not commend us to God. For neither, if we don't eat, are we the worse; nor, if we eat, are we the better."],[8,8,"But be careful that by no means does this liberty of yours become a stumbling block to the weak."],[9,9,"For if a man sees you who have knowledge sitting in an idol's temple, won't his conscience, if he is weak, be emboldened to eat things sacrificed to idols?"],[10,10,"And through your knowledge, he who is weak perishes, the brother for whose sake Christ died."],[11,11,"Thus, sinning against the brothers, and wounding their conscience when it is weak, you sin against Christ."],[12,12,"Therefore, if food causes my brother to stumble, I will eat no meat forevermore, that I don't cause my brother to stumble."]]},"phrases":[],"lex":{"0":[19464,71316,71551],"6":[15483,17024,17162,42051],"7":[1309,14973,16854],"8":[138485],"9":[71567],"11":[3515]},"quotes":{"1":[["quoted_by","the-epistle-to-diogentus",12,4]],"2":[["quoted_by","clement-of-alexandria",1,53]],"3":[["quoted_by","paedagogus",2,1]],"5":[["quoted_by","clement-of-alexandria",4,96],["quoted_by","epistulae-interpolatae-et-epistulae-supp",4,10],["quoted_by","oratio-i-contra-arianos",1,18],["quoted_by","oratio-ii-contra-arianos",1,30],["quoted_by","theodoretus-historia-ecclesiastica",2,27]],"7":[["quoted_by","paedagogus",2,1]],"8":[["quoted_by","paedagogus",2,1]],"10":[["quoted_by","paedagogus",2,1]],"12":[["quoted_by","paedagogus",2,1]]},"notecited":{"5":[["socrates-historia-ecclesiastica",1,"6","Cp. 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concerning things sacrificed to idols: We know that we all have knowledge. Knowledge puffs up, but love builds up."],[1,1,"But if anyone thinks that he knows anything, he doesn't yet know as he ought to know."],[2,2,"But if anyone loves God, the same is known by him."],[3,3,"Therefore concerning the eating of things sacrificed to idols, we know that no idol is anything in the world, and that there is no other God but one."],[4,4,"For though there are things that are called \"gods,\" whether in the heavens or on earth; as there are many \"gods\" and many \"lords;\""],[5,5,"yet to us there is one God, the Father, of whom are all things, and we for him; and one Lord, Jesus Christ, through whom are all things, and we live through him."],[6,6,"However, that knowledge isn't in all men. But some, with consciousness of the idol until now, eat as of a thing sacrificed to an idol, and their conscience, being weak, is defiled."],[7,7,"But food will not commend us to God. For neither, if we don't eat, are we the worse; nor, if we eat, are we the better."],[8,8,"But be careful that by no means does this liberty of yours become a stumbling block to the weak."],[9,9,"For if a man sees you who have knowledge sitting in an idol's temple, won't his conscience, if he is weak, be emboldened to eat things sacrificed to idols?"],[10,10,"And through your knowledge, he who is weak perishes, the brother for whose sake Christ died."],[11,11,"Thus, sinning against the brothers, and wounding their conscience when it is weak, you sin against Christ."],[12,12,"Therefore, if food causes my brother to stumble, I will eat no meat forevermore, that I don't cause my brother to stumble."]]},"phrases":[],"lex":{"0":[19464,71316,71551],"6":[15483,17024,17162,42051],"7":[1309,14973,16854],"8":[138485],"9":[71567],"11":[3515]},"quotes":{"1":[["quoted_by","the-epistle-to-diogentus",12,4]],"2":[["quoted_by","clement-of-alexandria",1,53]],"3":[["quoted_by","paedagogus",2,1]],"4":[["quoted_by","origen-contra-celsum",4,28],["quoted_by","origen-contra-celsum",8,3],["quoted_by","origen-commentary-on-john-books-1-2-6-10",1,212]],"5":[["quoted_by","clement-of-alexandria",4,96],["quoted_by","epistulae-interpolatae-et-epistulae-supp",4,10],["quoted_by","oratio-i-contra-arianos",1,18],["quoted_by","oratio-ii-contra-arianos",1,30],["quoted_by","theodoretus-historia-ecclesiastica",2,27],["quoted_by","origen-contra-celsum",4,28],["quoted_by","origen-contra-celsum",8,3]],"7":[["quoted_by","paedagogus",2,1],["quoted_by","origen-contra-celsum",5,48],["quoted_by","origen-contra-celsum",8,28],["quoted_by","origen-commentary-on-matthew-books-10-11",11,11],["quoted_by","origen-commentary-on-matthew-books-10-11",11,13]],"8":[["quoted_by","paedagogus",2,1]],"10":[["quoted_by","paedagogus",2,1]],"12":[["quoted_by","paedagogus",2,1],["quoted_by","origen-contra-celsum",8,27]]},"notecited":{"5":[["socrates-historia-ecclesiastica",1,"6","Cp. Col. 1. 16; 1 Cor. viii. 6."]],"0":[["the-epistle-to-diogentus",12,"5","I Cor. 8, 1"]],"1":[["origen-commentary-on-john-books-1-2-6-10",1,"94","7 Prov. 10, 7. — 13 Ι Kor. 15, 25 f. — 1.5 Vgl. Job. 1,1. — 17 Vgl. Gal. 4 19. — 18 Vgl. Matth. 11, 27; Luk. 10, 22. — 19 Vgl. Matth. 11, 27. — 20 Vgl. I Kor. 13, 12. — 21 1 Kor. 8, 2. — 22 Vgl. Eph. 3, 3, — 23 Vgl. Job."]]}}
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diff --git a/text/1-corinthians/9.json b/text/1-corinthians/9.json
index 20258c4eb4b48ef8405684670d7ac0904d32ebf2..d89dd1ef83ac264a019054a10878ff01b21c7b6c 100644
--- a/text/1-corinthians/9.json
+++ b/text/1-corinthians/9.json
@@ -1 +1 @@
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I not free? Am I not an apostle? Haven't I seen Jesus Christ, our Lord? Aren't you my work in the Lord?"],[1,1,"If to others I am not an apostle, yet at least I am to you; for you are the seal of my apostleship in the Lord."],[2,2,"My defense to those who examine me is this."],[3,3,"Have we no right to eat and to drink?"],[4,4,"Have we no right to take along a wife who is a believer, even as the rest of the apostles, and the brothers of the Lord, and Cephas?"],[5,5,"Or have only Barnabas and I no right to not work?"],[6,6,"What soldier ever serves at his own expense? Who plants a vineyard, and doesn't eat of its fruit? Or who feeds a flock, and doesn't drink from the flock's milk?"],[7,7,"Do I speak these things according to the ways of men? Or doesn't the law also say the same thing?"],[8,8,"For it is written in the law of Moses, \"You shall not muzzle an ox while it treads out the grain.\" Is it for the oxen that God cares,"],[9,9,"or does he say it assuredly for our sake? Yes, it was written for our sake, because he who plows ought to plow in hope, and he who threshes in hope should partake of his hope."],[10,10,"If we sowed to you spiritual things, is it a great thing if we reap your fleshly things?"],[11,11,"If others partake of this right over you, don't we yet more? Nevertheless we did not use this right, but we bear all things, that we may cause no hindrance to the gospel of Christ."],[12,12,"Don't you know that those who serve around sacred things eat from the things of the temple, and those who wait on the altar have their portion with the altar?"],[13,13,"Even so the Lord ordained that those who proclaim the gospel should live from the gospel."],[14,14,"But I have used none of these things, and I don't write these things that it may be done so in my case; for I would rather die, than that anyone should make my boasting void."],[15,15,"For if I preach the gospel, I have nothing to boast about; for necessity is laid on me; but woe is to me, if I don't preach the gospel."],[16,16,"For if I do this of my own will, I have a reward. But if not of my own will, I have a stewardship entrusted to me."],[17,17,"What then is my reward? That, when I preach the gospel, I may present the gospel of Christ without charge, so as not to abuse my authority in the gospel."],[18,18,"For though I was free from all, I brought myself under bondage to all, that I might gain the more."],[19,19,"To the Jews I became as a Jew, that I might gain Jews; to those who are under the law, as under the law, that I might gain those who are under the law;"],[20,20,"to those who are without law, as without law (not being without law toward God, but under law toward Christ), that I might win those who are without law."],[21,21,"To the weak I became as weak, that I might gain the weak. I have become all things to all men, that I may by all means save some."],[22,22,"Now I do this for the gospel's sake, that I may be a joint partaker of it."],[23,23,"Don't you know that those who run in a race all run, but one receives the prize? Run like that, that you may win."],[24,24,"Every man who strives in the games exercises self-control in all things. Now they do it to receive a corruptible crown, but we an incorruptible."],[25,25,"I therefore run like that, as not uncertainly. I fight like that, as not beating the air,"],[26,26,"but I beat my body and bring it into submission, lest by any means, after I have preached to others, I myself should be rejected."]]},"phrases":[],"lex":{"1":[105,35326],"8":[139149],"9":[22502],"10":[71524],"11":[9715,41108],"12":[6167,41727],"13":[6037,35705,137381],"14":[10099],"15":[3795],"16":[110888],"19":[39548],"20":[8961,9918],"21":[4202],"22":[71497],"23":[56962],"25":[2561,40208],"26":[41772,71572,145137]},"quotes":{"3":[["quoted_by","clement-of-alexandria",4,96],["quoted_by","paedagogus",2,1]],"4":[["quoted_by","clement-of-alexandria",3,52],["quoted_by","clement-of-alexandria",4,96]],"8":[["quoted_by","demonstratio-evangelica",2,141],["quoted_by","demonstratio-evangelica",7,76],["quoted_by","demonstratio-evangelica",7,89],["quotes","deuteronomy",25,3]],"9":[["quoted_by","demonstratio-evangelica",2,141],["quoted_by","demonstratio-evangelica",7,89]],"11":[["quoted_by","clement-of-alexandria",4,96]],"18":[["quoted_by","clement-of-alexandria",4,97]],"19":[["quoted_by","paedagogus",1,6]],"24":[["quoted_by","clement-of-alexandria",3,100],["quoted_by","clement-of-alexandria",4,97]]},"notecited":{"26":[["epistulae-vii-genuinae",3,"12.3","I Cor. 9, 27"]],"8":[["demonstratio-evangelica",7,"1.78","4 1. 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I not free? Am I not an apostle? Haven't I seen Jesus Christ, our Lord? Aren't you my work in the Lord?"],[1,1,"If to others I am not an apostle, yet at least I am to you; for you are the seal of my apostleship in the Lord."],[2,2,"My defense to those who examine me is this."],[3,3,"Have we no right to eat and to drink?"],[4,4,"Have we no right to take along a wife who is a believer, even as the rest of the apostles, and the brothers of the Lord, and Cephas?"],[5,5,"Or have only Barnabas and I no right to not work?"],[6,6,"What soldier ever serves at his own expense? Who plants a vineyard, and doesn't eat of its fruit? Or who feeds a flock, and doesn't drink from the flock's milk?"],[7,7,"Do I speak these things according to the ways of men? Or doesn't the law also say the same thing?"],[8,8,"For it is written in the law of Moses, \"You shall not muzzle an ox while it treads out the grain.\" Is it for the oxen that God cares,"],[9,9,"or does he say it assuredly for our sake? Yes, it was written for our sake, because he who plows ought to plow in hope, and he who threshes in hope should partake of his hope."],[10,10,"If we sowed to you spiritual things, is it a great thing if we reap your fleshly things?"],[11,11,"If others partake of this right over you, don't we yet more? Nevertheless we did not use this right, but we bear all things, that we may cause no hindrance to the gospel of Christ."],[12,12,"Don't you know that those who serve around sacred things eat from the things of the temple, and those who wait on the altar have their portion with the altar?"],[13,13,"Even so the Lord ordained that those who proclaim the gospel should live from the gospel."],[14,14,"But I have used none of these things, and I don't write these things that it may be done so in my case; for I would rather die, than that anyone should make my boasting void."],[15,15,"For if I preach the gospel, I have nothing to boast about; for necessity is laid on me; but woe is to me, if I don't preach the gospel."],[16,16,"For if I do this of my own will, I have a reward. But if not of my own will, I have a stewardship entrusted to me."],[17,17,"What then is my reward? That, when I preach the gospel, I may present the gospel of Christ without charge, so as not to abuse my authority in the gospel."],[18,18,"For though I was free from all, I brought myself under bondage to all, that I might gain the more."],[19,19,"To the Jews I became as a Jew, that I might gain Jews; to those who are under the law, as under the law, that I might gain those who are under the law;"],[20,20,"to those who are without law, as without law (not being without law toward God, but under law toward Christ), that I might win those who are without law."],[21,21,"To the weak I became as weak, that I might gain the weak. I have become all things to all men, that I may by all means save some."],[22,22,"Now I do this for the gospel's sake, that I may be a joint partaker of it."],[23,23,"Don't you know that those who run in a race all run, but one receives the prize? Run like that, that you may win."],[24,24,"Every man who strives in the games exercises self-control in all things. Now they do it to receive a corruptible crown, but we an incorruptible."],[25,25,"I therefore run like that, as not uncertainly. I fight like that, as not beating the air,"],[26,26,"but I beat my body and bring it into submission, lest by any means, after I have preached to others, I myself should be rejected."]]},"phrases":[],"lex":{"1":[105,35326],"8":[139149],"9":[22502],"10":[71524],"11":[9715,41108],"12":[6167,41727],"13":[6037,35705,137381],"14":[10099],"15":[3795],"16":[110888],"19":[39548],"20":[8961,9918],"21":[4202],"22":[71497],"23":[56962],"25":[2561,40208],"26":[41772,71572,145137]},"quotes":{"3":[["quoted_by","clement-of-alexandria",4,96],["quoted_by","paedagogus",2,1]],"4":[["quoted_by","clement-of-alexandria",3,52],["quoted_by","clement-of-alexandria",4,96],["quoted_by","origen-contra-celsum",2,44]],"7":[["quoted_by","origen-contra-celsum",2,2]],"8":[["quoted_by","demonstratio-evangelica",2,141],["quoted_by","demonstratio-evangelica",7,76],["quoted_by","demonstratio-evangelica",7,89],["quoted_by","origen-contra-celsum",2,2],["quoted_by","origen-contra-celsum",4,48],["quoted_by","origen-contra-celsum",5,35],["quotes","deuteronomy",25,3]],"9":[["quoted_by","demonstratio-evangelica",2,141],["quoted_by","demonstratio-evangelica",7,89],["quoted_by","origen-contra-celsum",4,48]],"11":[["quoted_by","clement-of-alexandria",4,96]],"18":[["quoted_by","clement-of-alexandria",4,97]],"19":[["quoted_by","paedagogus",1,6],["quoted_by","origen-contra-celsum",2,6],["quoted_by","origen-commentary-on-matthew-books-12-14",12,3],["quoted_by","origen-commentary-on-john-books-1-2-6-10",10,28]],"20":[["quoted_by","origen-commentary-on-john-books-1-2-6-10",10,28]],"21":[["quoted_by","origen-commentary-on-john-books-1-2-6-10",10,28]],"24":[["quoted_by","clement-of-alexandria",3,100],["quoted_by","clement-of-alexandria",4,97]]},"notecited":{"26":[["epistulae-vii-genuinae",3,"12.3","I Cor. 9, 27"]],"8":[["demonstratio-evangelica",7,"1.78","4 1. Cor. 9, 9."],["demonstratio-evangelica",7,"1.89","8 Matth. 5, 14. 25 1. Cor. 9, 9."]],"21":[["socrates-historia-ecclesiastica",7,"2","1 Cor. ix. 22."]],"16":[["the-epistle-to-diogentus",7,"1","I Cor. 9, 17"]],"9":[["the-epistle-to-diogentus",12,"6","I Cor. 9, 10"]]}}
\ No newline at end of file
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--- a/text/1-john/1.json
+++ b/text/1-john/1.json
@@ -1 +1 @@
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which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we saw, and our hands touched, concerning the Word of life"],[1,1,"(and the life was revealed, and we have seen, and testify, and declare to you the life, the eternal life, which was with the Father, and was revealed to us);"],[2,2,"that which we have seen and heard we declare to you, that you also may have fellowship with us. Yes, and our fellowship is with the Father, and with his Son, Jesus Christ."],[3,3,"And we write these things to you, that our joy may be fulfilled."],[4,4,"This is the message which we have heard from him and announce to you, that God is light, and in him is no darkness at all."],[5,5,"If we say that we have fellowship with him and walk in the darkness, we lie, and don't tell the truth."],[6,6,"But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus Christ, his Son, cleanses us from all sin."],[7,7,"If we say that we have no sin, we deceive ourselves, and the truth is not in us."],[8,8,"If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness."],[9,9,"If we say that we haven't sinned, we make him a liar, and his word is not in us."]]},"phrases":[[63,1,13,15,"c"],[144,9,9,11,"c"]],"lex":{"4":[1119,46748,138632]},"quotes":{"0":[["quoted_by","eusebius-of-caesarea",7,26],["quoted_by","historia-ecclesiastica",7,120],["quoted_by","historia-ecclesiastica",7,128],["quoted_by","generalis-elementaria-introductio",1,6],["quoted_by","oratio-quarta-contra-arianos-sp",1,25]],"1":[["quoted_by","eusebius-of-caesarea",7,26],["quoted_by","historia-ecclesiastica",7,129],["quoted_by","oratio-quarta-contra-arianos-sp",1,25]],"2":[["quoted_by","eusebius-of-caesarea",7,26],["quoted_by","apologia",1,66],["quoted_by","historia-ecclesiastica",7,129],["quoted_by","eusebius-of-caesarea-2",2,15]],"5":[["quoted_by","clement-of-alexandria",3,31]],"6":[["quoted_by","clement-of-alexandria",3,31]]},"notecited":{"0":[["eusebius-of-caesarea",7,"25","1 John 1, 1"]]}}
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which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we saw, and our hands touched, concerning the Word of life"],[1,1,"(and the life was revealed, and we have seen, and testify, and declare to you the life, the eternal life, which was with the Father, and was revealed to us);"],[2,2,"that which we have seen and heard we declare to you, that you also may have fellowship with us. Yes, and our fellowship is with the Father, and with his Son, Jesus Christ."],[3,3,"And we write these things to you, that our joy may be fulfilled."],[4,4,"This is the message which we have heard from him and announce to you, that God is light, and in him is no darkness at all."],[5,5,"If we say that we have fellowship with him and walk in the darkness, we lie, and don't tell the truth."],[6,6,"But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus Christ, his Son, cleanses us from all sin."],[7,7,"If we say that we have no sin, we deceive ourselves, and the truth is not in us."],[8,8,"If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness."],[9,9,"If we say that we haven't sinned, we make him a liar, and his word is not in us."]]},"phrases":[[63,1,13,15,"c"],[144,9,9,11,"c"]],"lex":{"4":[1119,46748,138632]},"quotes":{"0":[["quoted_by","eusebius-of-caesarea",7,26],["quoted_by","historia-ecclesiastica",7,120],["quoted_by","historia-ecclesiastica",7,128],["quoted_by","generalis-elementaria-introductio",1,6],["quoted_by","oratio-quarta-contra-arianos-sp",1,25],["quoted_by","origen-contra-celsum",7,33]],"1":[["quoted_by","eusebius-of-caesarea",7,26],["quoted_by","historia-ecclesiastica",7,129],["quoted_by","oratio-quarta-contra-arianos-sp",1,25]],"2":[["quoted_by","eusebius-of-caesarea",7,26],["quoted_by","apologia",1,66],["quoted_by","historia-ecclesiastica",7,129],["quoted_by","eusebius-of-caesarea-2",2,15]],"4":[["quoted_by","origen-contra-celsum",2,70],["quoted_by","origen-commentary-on-john-books-1-2-6-10",2,161],["quoted_by","origen-commentary-on-john-books-1-2-6-10",2,162]],"5":[["quoted_by","clement-of-alexandria",3,31],["quoted_by","origen-commentary-on-john-books-1-2-6-10",2,159]],"6":[["quoted_by","clement-of-alexandria",3,31]]},"notecited":{"0":[["eusebius-of-caesarea",7,"25","1 John 1, 1"],["origen-commentary-on-john-books-1-2-6-10",1,"120","1 Joh. 1, 1. — ff. Vgl. Philo De opif. ἔ 17. 18 (T, 5 Cohn). — 7 Ps. 103, 24. — 12 Apok. 22, 13. — 16 Kol. 1,18. — 19 Joh. 1, 1. — 21 Vgl. Kol. 1, 15. — 24 Vgl. Rom. 3, 25. — Vgl. Jak. 1, 18. — 26 Vgl. Rom. 8, 21. — 28 V"],["origen-commentary-on-john-books-1-2-6-10",1,"283","1 Vgl. Joh. 1, 1. – 2 vgl. Joh. 1, 14. – 8 Matth. 11, 27. – 10 Vgl. Jes. 9, 6. – 11 Vgl. Phil. 2, 9 f. – Vgl. Apok. 19, 11 – 17 Ps. 32, 17. – 18 Ps. 19, 8. – 20 Ps. 44, 2."],["origen-commentary-on-john-books-1-2-6-10",2,"4","1 Joh. 1, 1. – 4 Vgl. 1, 5 (7) ff. — Vgl. I, 16 ff. – 5 Vgl. I, 21 (23) ff. – Joh. 1, 1. – 7 Hos. 1, 1. – 8 Jes. 2, 1. – 10 Jer. 14, 1. – 14 Joh. 1, 1. – 20 Vgl. Lagarde, Onomastica sacra 2 p. 82, 15: Osee saluans uel sa"],["origen-commentary-on-john-books-1-2-6-10",2,"42","1 Joh. 1, 1.— 6 Gen. 1, 1. —7Joh. 1, . — 10 Joh. 1, 1. — 34 Apok. 19, 11—16."],["origen-commentary-on-john-books-1-2-6-10",2,"229","1 Vgl. Joh. 1, 1. — 2 Job. 1, 14. — 4 Vgl. Joh. 1, 14. — 7 Vgl. I Kor. 13, 12. 10 Vgl. Kol. 3, 4. — 13 Joh. 1, 7. — 15 Joh. 1, 7."]],"6":[["origen-commentary-on-john-books-1-2-6-10",6,"103","1 Joh. 1, 7. — 2 Matth. 11, 10. — 4 Vgl. Joh. 1, 23. — 7 Vgl. Joh. 1, 15. — 11 Joh. 7, 37. — 12 Joh. 1, 15. — 14 Jes. 40, 6. — 17 Ex. 14, 15. — 18 Vgl. Pbilo Bd. III S. 4, 11ff. We. — 20 Ps. 76, 2. — 24 Vgl. Jes. 40, 3. "]]}}
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diff --git a/text/1-john/2.json b/text/1-john/2.json
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--- a/text/1-john/2.json
+++ b/text/1-john/2.json
@@ -1 +1 @@
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little children, I write these things to you so that you may not sin. If anyone sins, we have a Counselor with the Father, Jesus Christ, the righteous."],[1,1,"And he is the atoning sacrifice for our sins, and not for ours only, but also for the whole world."],[2,2,"This is how we know that we know him: if we keep his commandments."],[3,3,"One who says, \"I know him,\" and doesn't keep his commandments, is a liar, and the truth isn't in him."],[4,4,"But whoever keeps his word, God's love has most assuredly been perfected in him. This is how we know that we are in him:"],[5,5,"he who says he remains in him ought himself also to walk just like he walked."],[6,6,"Brothers, I write no new commandment to you, but an old commandment which you had from the beginning. The old commandment is the word which you heard from the beginning."],[7,7,"Again, I write a new commandment to you, which is true in him and in you; because the darkness is passing away, and the true light already shines."],[8,8,"He who says he is in the light and hates his brother, is in the darkness even until now."],[9,9,"He who loves his brother remains in the light, and there is no occasion for stumbling in him."],[10,10,"But he who hates his brother is in the darkness, and walks in the darkness, and doesn't know where he is going, because the darkness has blinded his eyes."],[11,11,"I write to you, little children, because your sins are forgiven you for his name's sake."],[12,12,"I write to you, fathers, because you know him who is from the beginning. I write to you, young men, because you have overcome the evil one. I write to you, little children, because you know the Father."],[13,13,"I have written to you, fathers, because you know him who is from the beginning. I have written to you, young men, because you are strong, and the word of God remains in you, and you have overcome the evil one."],[14,14,"Don't love the world, neither the things that are in the world. If anyone loves the world, the Father's love isn't in him."],[15,15,"For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, isn't the Father's, but is the world's."],[16,16,"The world is passing away with its lusts, but he who does God's will remains forever."],[17,17,"Little children, these are the end times, and as you heard that the Antichrist is coming, even now many antichrists have arisen. By this we know that it is the end times."],[18,18,"They went out from us, but they didn't belong to us; for if they had belonged to us, they would have continued with us. But they left, that they might be revealed that none of them belong to us."],[19,19,"You have an anointing from the Holy One, and you know the truth."],[20,20,"I have not written to you because you don't know the truth, but because you know it, and because no lie is of the truth."],[21,21,"Who is the liar but he who denies that Jesus is the Christ? This is the Antichrist, he who denies the Father and the Son."],[22,22,"Whoever denies the Son, the same doesn't have the Father. He who confesses the Son has the Father also."],[23,23,"Therefore, as for you, let that remain in you which you heard from the beginning. If that which you heard from the beginning remains in you, you also will remain in the Son, and in the Father."],[24,24,"This is the promise which he promised us, the eternal life."],[25,25,"These things I have written to you concerning those who would lead you astray."],[26,26,"As for you, the anointing which you received from him remains in you, and you don't need for anyone to teach you. But as his anointing teaches you concerning all things, and is true, and is no lie, and even as it taught you, you will remain in him."],[27,27,"Now, little children, remain in him, that when he appears, we may have boldness, and not be ashamed before him at his coming."],[28,28,"If you know that he is righteous, you know that everyone who practices righteousness is born of him."]]},"phrases":[[63,24,11,13,"c"],[144,13,29,31,"c"],[189,13,31,34,"c"]],"lex":{"0":[17705,20837,28721],"1":[47062],"7":[14018],"8":[542],"17":[72034,134996],"19":[56282],"21":[18718]},"quotes":{"1":[["quoted_by","demonstratio-evangelica",8,118]],"2":[["quoted_by","paedagogus",3,12]],"3":[["quoted_by","clement-of-alexandria",3,43],["quoted_by","paedagogus",3,12]],"4":[["quoted_by","paedagogus",3,12]],"5":[["quoted_by","paedagogus",3,12]],"16":[["quoted_by","clement-of-alexandria",7,73],["quoted_by","oratio-i-contra-arianos",1,47],["quoted_by","historia-religiosa",1,2]],"17":[["quoted_by","clement-of-alexandria",3,44]],"18":[["quoted_by","clement-of-alexandria",3,44]],"19":[["quoted_by","oratio-i-contra-arianos",1,46]],"22":[["quoted_by","oratio-ii-contra-arianos",1,79]],"23":[["quoted_by","oratio-iii-contra-arianos",1,24]]},"notecited":{"17":[["eusebius-of-caesarea",5,"8","[1 John 2, 18-22. 4, 1-3. 5, 1]"]],"26":[["hermas",8,"1.1","I Joh. 2, 27"],["constantini-imperatoris-oratio-ad-coetum",1,"11","2 vgl. 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little children, I write these things to you so that you may not sin. If anyone sins, we have a Counselor with the Father, Jesus Christ, the righteous."],[1,1,"And he is the atoning sacrifice for our sins, and not for ours only, but also for the whole world."],[2,2,"This is how we know that we know him: if we keep his commandments."],[3,3,"One who says, \"I know him,\" and doesn't keep his commandments, is a liar, and the truth isn't in him."],[4,4,"But whoever keeps his word, God's love has most assuredly been perfected in him. This is how we know that we are in him:"],[5,5,"he who says he remains in him ought himself also to walk just like he walked."],[6,6,"Brothers, I write no new commandment to you, but an old commandment which you had from the beginning. The old commandment is the word which you heard from the beginning."],[7,7,"Again, I write a new commandment to you, which is true in him and in you; because the darkness is passing away, and the true light already shines."],[8,8,"He who says he is in the light and hates his brother, is in the darkness even until now."],[9,9,"He who loves his brother remains in the light, and there is no occasion for stumbling in him."],[10,10,"But he who hates his brother is in the darkness, and walks in the darkness, and doesn't know where he is going, because the darkness has blinded his eyes."],[11,11,"I write to you, little children, because your sins are forgiven you for his name's sake."],[12,12,"I write to you, fathers, because you know him who is from the beginning. I write to you, young men, because you have overcome the evil one. I write to you, little children, because you know the Father."],[13,13,"I have written to you, fathers, because you know him who is from the beginning. I have written to you, young men, because you are strong, and the word of God remains in you, and you have overcome the evil one."],[14,14,"Don't love the world, neither the things that are in the world. If anyone loves the world, the Father's love isn't in him."],[15,15,"For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, isn't the Father's, but is the world's."],[16,16,"The world is passing away with its lusts, but he who does God's will remains forever."],[17,17,"Little children, these are the end times, and as you heard that the Antichrist is coming, even now many antichrists have arisen. By this we know that it is the end times."],[18,18,"They went out from us, but they didn't belong to us; for if they had belonged to us, they would have continued with us. But they left, that they might be revealed that none of them belong to us."],[19,19,"You have an anointing from the Holy One, and you know the truth."],[20,20,"I have not written to you because you don't know the truth, but because you know it, and because no lie is of the truth."],[21,21,"Who is the liar but he who denies that Jesus is the Christ? This is the Antichrist, he who denies the Father and the Son."],[22,22,"Whoever denies the Son, the same doesn't have the Father. He who confesses the Son has the Father also."],[23,23,"Therefore, as for you, let that remain in you which you heard from the beginning. If that which you heard from the beginning remains in you, you also will remain in the Son, and in the Father."],[24,24,"This is the promise which he promised us, the eternal life."],[25,25,"These things I have written to you concerning those who would lead you astray."],[26,26,"As for you, the anointing which you received from him remains in you, and you don't need for anyone to teach you. But as his anointing teaches you concerning all things, and is true, and is no lie, and even as it taught you, you will remain in him."],[27,27,"Now, little children, remain in him, that when he appears, we may have boldness, and not be ashamed before him at his coming."],[28,28,"If you know that he is righteous, you know that everyone who practices righteousness is born of him."]]},"phrases":[[63,24,11,13,"c"],[144,13,29,31,"c"],[189,13,31,34,"c"]],"lex":{"0":[17705,20837,28721],"1":[47062],"7":[14018],"8":[542],"17":[72034,134996],"19":[56282],"21":[18718]},"quotes":{"0":[["quoted_by","origen-commentary-on-john-books-1-2-6-10",1,239],["quoted_by","origen-commentary-on-john-books-1-2-6-10",6,284],["quoted_by","origen-commentary-on-john-books-1-2-6-10",6,304]],"1":[["quoted_by","demonstratio-evangelica",8,118],["quoted_by","origen-contra-celsum",3,48],["quoted_by","origen-contra-celsum",4,27],["quoted_by","origen-commentary-on-john-books-1-2-6-10",6,284],["quoted_by","origen-commentary-on-john-books-1-2-6-10",6,304]],"2":[["quoted_by","paedagogus",3,12]],"3":[["quoted_by","clement-of-alexandria",3,43],["quoted_by","paedagogus",3,12]],"4":[["quoted_by","paedagogus",3,12]],"5":[["quoted_by","paedagogus",3,12]],"8":[["quoted_by","origen-commentary-on-john-books-1-2-6-10",2,159]],"10":[["quoted_by","origen-commentary-on-john-books-1-2-6-10",2,159]],"16":[["quoted_by","clement-of-alexandria",7,73],["quoted_by","oratio-i-contra-arianos",1,47],["quoted_by","historia-religiosa",1,2]],"17":[["quoted_by","clement-of-alexandria",3,44]],"18":[["quoted_by","clement-of-alexandria",3,44]],"19":[["quoted_by","oratio-i-contra-arianos",1,46]],"22":[["quoted_by","oratio-ii-contra-arianos",1,79]],"23":[["quoted_by","oratio-iii-contra-arianos",1,24]]},"notecited":{"17":[["eusebius-of-caesarea",5,"8","[1 John 2, 18-22. 4, 1-3. 5, 1]"],["origen-commentary-on-matthew-books-10-11",11,"1","1 Jes. 29,8–13 Vgl. Marc. 6,41 Vgl. Matth. 14,14–17 I. Kor. 11, 28–19 f Vgl. I. Kor. 11, 30–22 I. Joh. 2, 18 3 ἐν]ἐπὶ Cluc Nr. 20 8 φησι Η 11 κόμας Η 16 καὶ ἐὰν] κἂν Cluc Nr. 20 17 ἐκ <Μ 18/19 μεταλαμβάνῃ υ Cluc Nr. 20 μ"]],"26":[["hermas",8,"1.1","I Joh. 2, 27"],["constantini-imperatoris-oratio-ad-coetum",1,"11","2 vgl. Act. 10,38 u. 1 Joh. 2,27. –11 Mt. 11,5. – 13 Mt. 14, 15ff. – 19 2 Makk. 7, 28(?). – 19 Mt. 4,16. – 23 vgl. Plat. Soph. 231 D."]],"14":[["origen-commentary-on-matthew-books-12-14",12,"36","1–152, 14 Vgl. C luc Nr. 30 Or. — 1—152, 10 Vgl. Β (Matthaei) 11—19 An. - Iff Vgl. Harnack TU. 42, 4, 111 — 6ff Vgl. II. Kor. 4, 18 - 23 Vgl. II. Kor. 4,18 — 23f Vgl. I. Joh. 2, 15 - 26 Vgl. Tit. 2, 12 — 33ff Vgl. Marc. "],["origen-commentary-on-matthew-books-12-14",13,"21","4. 14 Joh. 17, 14. 16 — 6 Vgl. II. Kor. 4, 18 — 10 Psal. 118, 165 — 15 Vgl. I. Joh. 2, 15 — 20f Joh. 17, 14. 16 — 31 Gal. 6, 14 11/12 νόμον τοῦ θεοῦ] θν Μ 20/21 ἀληθῶς Kl, vgl. lat. ἀλλ' ΜΗ 11 nomen dei] legem tuam B 30 "],["origen-commentary-on-matthew-books-12-14",14,"5","4f Vgl. I. Joh. 2,15 4/5 ἐργατικός C1 Nr. 210 10 ἑξ <άκις> Κl nach Diehl Koe, vgl. lat. 11 αὐτῷ Hu, vgl. lat. αὐτῶν Μ Η 14 αὐτὸ Μ| ἡμαρτημένον Η 19 ἤδειυ ἤδη Μ Η | <ἐπὶ—ἁμαρτήματα> Koe, vgl. lat. πλείονα Μ Η 27 τὸν] εἰς "]],"1":[["origen-commentary-on-matthew-books-12-14",13,"8","2 f Vgl. Matth. 16, 21–5 Vgl. Matth. 16, 21–7–12 Vgl. C luc Nr. 38 Or.–10 Röm. 8, 32–13 Vgl. Gal. 1, 4–23 Vgl. I. Joh. 2, 2– 24 Vgl. Joh. 1, 29–25 Vgl. Joh. 14, 30—Vgl. I. Kor. 2, 8 5 ἀλλ’ ἢ Kl, Vgl. lat. ἀλλὰ M H 9 θεοῦ"],["origen-commentary-on-john-books-1-2-6-10",1,"140","2 Jes. 49, – 3. — 7 Jes. 49, 5f. — 11 Jer. 11, 19. — 21 Joh. 1, 29. — 22 Job. 1, 30f. — 26 I Joh. 2, 1. — 28 I Joh. 2, 2. — 29 Rom. 3, 25 f. — 33 Vgl. I Kor. 1, 24."],["origen-commentary-on-john-books-1-2-6-10",1,"246","1 Vgl. Ι Joh. 2, 2. — 3 Röm. 3, 25. — 4 Vgl. Exod. 25, 17—19. — 10 13. — 11 Vgl. Act. 8, 10. 20. — 14 Vgl. I Kor. 1, 24. — 16 Vgl. I Kor. 1, 24. — 23 Prov. 8, 22. — 25 Ps. 103, 24. — 33 Vgl. I Kor. 1, 24."]],"0":[["origen-commentary-on-john-books-1-2-6-10",1,"140","2 Jes. 49, – 3. — 7 Jes. 49, 5f. — 11 Jer. 11, 19. — 21 Joh. 1, 29. — 22 Job. 1, 30f. — 26 I Joh. 2, 1. — 28 I Joh. 2, 2. — 29 Rom. 3, 25 f. — 33 Vgl. I Kor. 1, 24."]]}}
\ No newline at end of file
diff --git a/text/1-john/3.json b/text/1-john/3.json
index 5d4fbf794e0d369152a8b1246c96e4bd85617a0a..cf84bf95291de1cd382fe50b8e8cff26b255b6a1 100644
--- a/text/1-john/3.json
+++ b/text/1-john/3.json
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how great a love the Father has bestowed on us, that we should be called children of God! For this cause the world doesn't know us, because it didn't know him."],[1,1,"Beloved, now we are children of God, and it is not yet revealed what we will be. But we know that, when he is revealed, we will be like him; for we will see him just as he is."],[2,2,"Everyone who has this hope set on him purifies himself, even as he is pure."],[3,3,"Everyone who sins also commits lawlessness. Sin is lawlessness."],[4,4,"You know that he was revealed to take away our sins, and in him is no sin."],[5,5,"Whoever remains in him doesn't sin. Whoever sins hasn't seen him, neither knows him."],[6,6,"Little children, let no one lead you astray. He who does righteousness is righteous, even as he is righteous."],[7,7,"He who sins is of the devil, for the devil has been sinning from the beginning. To this end the Son of God was revealed, that he might destroy the works of the devil."],[8,8,"Whoever is born of God doesn't commit sin, because his seed remains in him; and he can't sin, because he is born of God."],[9,9,"In this the children of God are revealed, and the children of the devil. Whoever doesn't do righteousness is not of God, neither is he who doesn't love his brother."],[10,10,"For this is the message which you heard from the beginning, that we should love one another;"],[11,11,"unlike Cain, who was of the evil one, and killed his brother. Why did he kill him? Because his works were evil, and his brother's righteous."],[12,12,"Don't be surprised, my brothers, if the world hates you."],[13,13,"We know that we have passed out of death into life, because we love the brothers. He who doesn't love his brother remains in death."],[14,14,"Whoever hates his brother is a murderer, and you know that no murderer has eternal life remaining in him."],[15,15,"By this we know love, because he laid down his life for us. And we ought to lay down our lives for the brothers."],[16,16,"But whoever has the world's goods, and sees his brother in need, and closes his heart of compassion against him, how does the love of God remain in him?"],[17,17,"My little children, let's not love in word only, neither with the tongue only, but in deed and truth."],[18,18,"And by this we know that we are of the truth, and persuade our hearts before him,"],[19,19,"because if our heart condemns us, God is greater than our heart, and knows all things."],[20,20,"Beloved, if our hearts don't condemn us, we have boldness toward God;"],[21,21,"and whatever we ask, we receive from him, because we keep his commandments and do the things that are pleasing in his sight."],[22,22,"This is his commandment, that we should believe in the name of his Son, Jesus Christ, and love one another, even as he commanded."],[23,23,"He who keeps his commandments remains in him, and he in him. By this we know that he remains in us, by the Spirit which he gave us."]]},"phrases":[[63,14,16,17,"c"],[188,7,20,22,"c"]],"lex":{"11":[905],"13":[7728],"14":[28638]},"quotes":{"2":[["quoted_by","clement-of-alexandria",3,41]],"3":[["quoted_by","generalis-elementaria-introductio",1,7]],"4":[["quoted_by","oratio-iii-contra-arianos",1,33]],"7":[["quoted_by","generalis-elementaria-introductio",1,7],["quoted_by","oratio-ii-contra-arianos",1,53],["quoted_by","oratio-ii-contra-arianos",1,68]],"11":[["quoted_by","hermas",11,10]],"13":[["quoted_by","paedagogus",1,6],["quoted_by","generalis-elementaria-introductio",2,13]],"17":[["quoted_by","clement-of-alexandria",4,99]],"18":[["quoted_by","clement-of-alexandria",4,99]],"21":[["quoted_by","fragmenta-in-job",1,9]],"22":[["quotes","on-the-posterity-of-cain",1,32],["quotes","genesis",4,16],["quoted_by","apologia",1,66],["quoted_by","ad-autolycum",2,29],["quoted_by","eusebius-of-caesarea-2",2,15]],"23":[["quoted_by","oratio-i-contra-arianos",1,42]]},"notecited":{"15":[["eusebius-of-caesarea",5,"1","1 John 3, 16"]],"1":[["eusebius-of-caesarea",7,"24","Cf. 2 Thess. 2, 1; 1 John 3, 2"]],"7":[["generalis-elementaria-introductio",1,"8","1 Io. 3, 8."]]}}
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how great a love the Father has bestowed on us, that we should be called children of God! For this cause the world doesn't know us, because it didn't know him."],[1,1,"Beloved, now we are children of God, and it is not yet revealed what we will be. But we know that, when he is revealed, we will be like him; for we will see him just as he is."],[2,2,"Everyone who has this hope set on him purifies himself, even as he is pure."],[3,3,"Everyone who sins also commits lawlessness. Sin is lawlessness."],[4,4,"You know that he was revealed to take away our sins, and in him is no sin."],[5,5,"Whoever remains in him doesn't sin. Whoever sins hasn't seen him, neither knows him."],[6,6,"Little children, let no one lead you astray. He who does righteousness is righteous, even as he is righteous."],[7,7,"He who sins is of the devil, for the devil has been sinning from the beginning. To this end the Son of God was revealed, that he might destroy the works of the devil."],[8,8,"Whoever is born of God doesn't commit sin, because his seed remains in him; and he can't sin, because he is born of God."],[9,9,"In this the children of God are revealed, and the children of the devil. Whoever doesn't do righteousness is not of God, neither is he who doesn't love his brother."],[10,10,"For this is the message which you heard from the beginning, that we should love one another;"],[11,11,"unlike Cain, who was of the evil one, and killed his brother. Why did he kill him? Because his works were evil, and his brother's righteous."],[12,12,"Don't be surprised, my brothers, if the world hates you."],[13,13,"We know that we have passed out of death into life, because we love the brothers. He who doesn't love his brother remains in death."],[14,14,"Whoever hates his brother is a murderer, and you know that no murderer has eternal life remaining in him."],[15,15,"By this we know love, because he laid down his life for us. And we ought to lay down our lives for the brothers."],[16,16,"But whoever has the world's goods, and sees his brother in need, and closes his heart of compassion against him, how does the love of God remain in him?"],[17,17,"My little children, let's not love in word only, neither with the tongue only, but in deed and truth."],[18,18,"And by this we know that we are of the truth, and persuade our hearts before him,"],[19,19,"because if our heart condemns us, God is greater than our heart, and knows all things."],[20,20,"Beloved, if our hearts don't condemn us, we have boldness toward God;"],[21,21,"and whatever we ask, we receive from him, because we keep his commandments and do the things that are pleasing in his sight."],[22,22,"This is his commandment, that we should believe in the name of his Son, Jesus Christ, and love one another, even as he commanded."],[23,23,"He who keeps his commandments remains in him, and he in him. By this we know that he remains in us, by the Spirit which he gave us."]]},"phrases":[[63,14,16,17,"c"],[188,7,20,22,"c"]],"lex":{"11":[905],"13":[7728],"14":[28638]},"quotes":{"1":[["quoted_by","origen-contra-celsum",4,28]],"2":[["quoted_by","clement-of-alexandria",3,41]],"3":[["quoted_by","generalis-elementaria-introductio",1,7],["quoted_by","origen-commentary-on-matthew-books-12-14",13,10]],"4":[["quoted_by","oratio-iii-contra-arianos",1,33]],"7":[["quoted_by","generalis-elementaria-introductio",1,7],["quoted_by","oratio-ii-contra-arianos",1,53],["quoted_by","oratio-ii-contra-arianos",1,68]],"11":[["quoted_by","hermas",11,10]],"13":[["quoted_by","paedagogus",1,6],["quoted_by","generalis-elementaria-introductio",2,13]],"17":[["quoted_by","clement-of-alexandria",4,99]],"18":[["quoted_by","clement-of-alexandria",4,99]],"21":[["quoted_by","fragmenta-in-job",1,9]],"22":[["quotes","on-the-posterity-of-cain",1,32],["quotes","genesis",4,16],["quoted_by","apologia",1,66],["quoted_by","ad-autolycum",2,29],["quoted_by","eusebius-of-caesarea-2",2,15]],"23":[["quoted_by","oratio-i-contra-arianos",1,42]]},"notecited":{"15":[["eusebius-of-caesarea",5,"1","1 John 3, 16"]],"1":[["eusebius-of-caesarea",7,"24","Cf. 2 Thess. 2, 1; 1 John 3, 2"]],"7":[["generalis-elementaria-introductio",1,"8","1 Io. 3, 8."]]}}
\ No newline at end of file
diff --git a/text/1-john/4.json b/text/1-john/4.json
index a3481e85e50e10f860fdbe2a088a9e5fb7452745..4a9735633220c47e6750993a19b784039e8fa5c0 100644
--- a/text/1-john/4.json
+++ b/text/1-john/4.json
@@ -1 +1 @@
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don't believe every spirit, but test the spirits, whether they are of God, because many false prophets have gone out into the world."],[1,1,"By this you know the Spirit of God: every spirit who confesses that Jesus Christ has come in the flesh is of God,"],[2,2,"and every spirit who doesn't confess that Jesus Christ has come in the flesh is not of God, and this is the spirit of the antichrist, of whom you have heard that it comes. Now it is in the world already."],[3,3,"You are of God, little children, and have overcome them; because greater is he who is in you than he who is in the world."],[4,4,"They are of the world. Therefore they speak of the world, and the world hears them."],[5,5,"We are of God. He who knows God listens to us. He who is not of God doesn't listen to us. By this we know the spirit of truth, and the spirit of error."],[6,6,"Beloved, let us love one another, for love is of God; and everyone who loves is born of God, and knows God."],[7,7,"He who doesn't love doesn't know God, for God is love."],[8,8,"By this was God's love revealed in us, that God has sent his one and only Son into the world that we might live through him."],[9,9,"In this is love, not that we loved God, but that he loved us, and sent his Son as the atoning sacrifice for our sins."],[10,10,"Beloved, if God loved us in this way, we also ought to love one another."],[11,11,"No one has seen God at any time. If we love one another, God remains in us, and his love has been perfected in us."],[12,12,"By this we know that we remain in him and he in us, because he has given us of his Spirit."],[13,13,"We have seen and testify that the Father has sent the Son as the Savior of the world."],[14,14,"Whoever confesses that Jesus is the Son of God, God remains in him, and he in God."],[15,15,"We know and have believed the love which God has for us. God is love, and he who remains in love remains in God, and God remains in him."],[16,16,"In this love has been made perfect among us, that we may have boldness in the day of judgment, because as he is, even so are we in this world."],[17,17,"There is no fear in love; but perfect love casts out fear, because fear has punishment. He who fears is not made perfect in love."],[18,18,"We love Him, because he first loved us."],[19,19,"If a man says, \"I love God,\" and hates his brother, he is a liar; for he who doesn't love his brother whom he has seen, how can he love God whom he has not seen?"],[20,20,"This commandment we have from him, that he who loves God should also love his brother."]]},"phrases":[[188,14,10,12,"c"]],"lex":{"3":[28715],"9":[47062]},"quotes":{"5":[["quoted_by","theodoretus-historia-ecclesiastica",1,8]],"8":[["quoted_by","eusebius-of-caesarea-2",1,89],["quoted_by","oratio-quarta-contra-arianos-sp",1,17],["quoted_by","oratio-ii-contra-arianos",1,61],["quoted_by","socrates-historia-ecclesiastica",2,9],["quoted_by","theodoretus-historia-ecclesiastica",5,16],["quoted_by","the-epistle-to-diogentus",10,1]],"12":[["quoted_by","oratio-iii-contra-arianos",1,23]],"14":[["quoted_by","oratio-iii-contra-arianos",1,23]],"16":[["quoted_by","de-incarnatione-verbi",57,2]],"17":[["quoted_by","clement-of-alexandria",4,99]]},"notecited":{"1":[["eusebius-of-caesarea",7,"25","1 John 4, 2"]],"17":[["eusebius-of-caesarea",8,"10","1 John 4, 18"]],"2":[["socrates-historia-ecclesiastica",7,"32","[ge/graptai.] 1 John iv. 3."]]}}
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don't believe every spirit, but test the spirits, whether they are of God, because many false prophets have gone out into the world."],[1,1,"By this you know the Spirit of God: every spirit who confesses that Jesus Christ has come in the flesh is of God,"],[2,2,"and every spirit who doesn't confess that Jesus Christ has come in the flesh is not of God, and this is the spirit of the antichrist, of whom you have heard that it comes. Now it is in the world already."],[3,3,"You are of God, little children, and have overcome them; because greater is he who is in you than he who is in the world."],[4,4,"They are of the world. Therefore they speak of the world, and the world hears them."],[5,5,"We are of God. He who knows God listens to us. He who is not of God doesn't listen to us. By this we know the spirit of truth, and the spirit of error."],[6,6,"Beloved, let us love one another, for love is of God; and everyone who loves is born of God, and knows God."],[7,7,"He who doesn't love doesn't know God, for God is love."],[8,8,"By this was God's love revealed in us, that God has sent his one and only Son into the world that we might live through him."],[9,9,"In this is love, not that we loved God, but that he loved us, and sent his Son as the atoning sacrifice for our sins."],[10,10,"Beloved, if God loved us in this way, we also ought to love one another."],[11,11,"No one has seen God at any time. If we love one another, God remains in us, and his love has been perfected in us."],[12,12,"By this we know that we remain in him and he in us, because he has given us of his Spirit."],[13,13,"We have seen and testify that the Father has sent the Son as the Savior of the world."],[14,14,"Whoever confesses that Jesus is the Son of God, God remains in him, and he in God."],[15,15,"We know and have believed the love which God has for us. God is love, and he who remains in love remains in God, and God remains in him."],[16,16,"In this love has been made perfect among us, that we may have boldness in the day of judgment, because as he is, even so are we in this world."],[17,17,"There is no fear in love; but perfect love casts out fear, because fear has punishment. He who fears is not made perfect in love."],[18,18,"We love Him, because he first loved us."],[19,19,"If a man says, \"I love God,\" and hates his brother, he is a liar; for he who doesn't love his brother whom he has seen, how can he love God whom he has not seen?"],[20,20,"This commandment we have from him, that he who loves God should also love his brother."]]},"phrases":[[188,14,10,12,"c"]],"lex":{"3":[28715],"9":[47062]},"quotes":{"5":[["quoted_by","theodoretus-historia-ecclesiastica",1,8]],"8":[["quoted_by","eusebius-of-caesarea-2",1,89],["quoted_by","oratio-quarta-contra-arianos-sp",1,17],["quoted_by","oratio-ii-contra-arianos",1,61],["quoted_by","socrates-historia-ecclesiastica",2,9],["quoted_by","theodoretus-historia-ecclesiastica",5,16],["quoted_by","the-epistle-to-diogentus",10,1]],"12":[["quoted_by","oratio-iii-contra-arianos",1,23]],"14":[["quoted_by","oratio-iii-contra-arianos",1,23]],"16":[["quoted_by","de-incarnatione-verbi",57,2]],"17":[["quoted_by","clement-of-alexandria",4,99],["quoted_by","origen-commentary-on-matthew-books-12-14",13,25]]},"notecited":{"1":[["eusebius-of-caesarea",7,"25","1 John 4, 2"]],"17":[["eusebius-of-caesarea",8,"10","1 John 4, 18"],["origen-commentary-on-matthew-books-12-14",12,"23","4 Joh. 1, 38 –13 —121,9 Vgl. Β (Matthaei) I, 140, 3–10 — 16 Psal. 118, 165 ὄνομα hier wie XIII, 21 u. 29; lat.: legem = νόμον XII, 23 u. XIII, 17.29, dagegen: nomen [legem B] XIII, 21) - 21 I. Kor. 13, 7f — 21f (lat.) Vg"],["origen-commentary-on-matthew-books-12-14",13,"26","1 Ex. 33, 15 – 4 f Vgl. 4, 1 – 7ff. 20 Vgl. Röm. 8, 15 – 13 I. Joh. 4, 18–16. 21 Psal. 33, 8 – 18–27 Vgl. Cv Nr. 19 Or.:… οὗτοι οἱ μικροὶ ὠς ἄν ἔτι φοβούμενοι θεὸν καὶ οὔπω ἀγαπῶντες ὑπὸ φρουροῖς ἀγγέλοις εἰσί (παρεμβαλε"]],"2":[["socrates-historia-ecclesiastica",7,"32","[ge/graptai.] 1 John iv. 3."]],"0":[["origen-commentary-on-matthew-books-12-14",12,"2","2 Matth. 9, 34; 12, 24 — 5 Vgl. zum Vorkommen dieses Agraphons bei Origenes : Harnack TU. 42, 4, 40 — 6 Vgl. I. Kor. 12, 10 —7 Vgl. I. Joh. 4, 1 — 8 Vgl. job 1, 16 —10 Vgl. Job 1,15. 17 — 13 II. Thess.2,9 — 15 ff. 19 Jes"]]}}
\ No newline at end of file
diff --git a/text/1-john/5.json b/text/1-john/5.json
index 25ff08a752b4be938f0719c14f7c2fddb1a6c581..c228516fd5149480c38f5a8b5e22b08fbbeca04a 100644
--- a/text/1-john/5.json
+++ b/text/1-john/5.json
@@ -1 +1 @@
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believes that Jesus is the Christ is born of God. Whoever loves the father also loves the child who is born of him."],[1,1,"By this we know that we love the children of God, when we love God and keep his commandments."],[2,2,"For this is the love of God, that we keep his commandments. His commandments are not grievous."],[3,3,"For whatever is born of God overcomes the world. This is the victory that has overcome the world: your faith."],[4,4,"Who is he who overcomes the world, but he who believes that Jesus is the Son of God?"],[5,5,"This is he who came by water and blood, Jesus Christ; not with the water only, but with the water and the blood."],[6,6,"It is the Spirit who bears witness, because the Spirit is the truth."],[7,7,"For there are three who bear witness, the Spirit, and the water, and the blood; and the three agree as one."],[8,8,"If we receive the witness of men, the witness of God is greater; for this is God's testimony which he has testified concerning his Son."],[9,9,"He who believes in the Son of God has the testimony in himself. He who doesn't believe God has made him a liar, because he has not believed in the testimony that God has given concerning his Son."],[10,10,"The testimony is this, that God gave to us eternal life, and this life is in his Son."],[11,11,"He who has the Son has the life. He who doesn't have God's Son doesn't have the life."],[12,12,"These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, and that you may continue to believe in the name of the Son of God."],[13,13,"This is the boldness which we have toward him, that, if we ask anything according to his will, he listens to us."],[14,14,"And if we know that he listens to us, whatever we ask, we know that we have the petitions which we have asked of him ."],[15,15,"If anyone sees his brother sinning a sin not leading to death, he shall ask, and God will give him life for those who sin not leading to death. There is a sin leading to death. I don't say that he should make a request concerning this."],[16,16,"All unrighteousness is sin, and there is a sin not leading to death."],[17,17,"We know that whoever is born of God doesn't sin, but he who was born of God keeps himself, and the evil one doesn't touch him."],[18,18,"We know that we are of God, and the whole world lies in the power of the evil one."],[19,19,"We know that the Son of God has come, and has given us an understanding, that we know him who is true, and we are in him who is true, in his Son Jesus Christ. This is the true God, and eternal life."],[20,20,"Little children, keep yourselves from idols."]]},"phrases":[[63,10,7,8,"c"],[63,12,6,8,"c"],[63,19,37,38,"c"],[188,4,17,19,"c"],[188,19,4,6,"c"]],"lex":{"14":[3259]},"quotes":{"0":[["quoted_by","eusebius-of-caesarea",2,24],["quoted_by","dialogus-cum-tryphone",113,0],["quoted_by","historia-ecclesiastica",2,145]],"2":[["quoted_by","clement-of-alexandria",4,99],["quoted_by","paedagogus",3,11]],"4":[["quoted_by","oratio-iii-contra-arianos",1,23]],"9":[["quoted_by","paedagogus",1,6],["quoted_by","gregorius-nazianzenus-de-filio",1,11],["quoted_by","oratio-quarta-contra-arianos-sp",1,20],["quoted_by","oratio-iii-contra-arianos",1,5],["quoted_by","oratio-iii-contra-arianos",1,25]],"12":[["quoted_by","clement-of-alexandria",2,43],["quoted_by","hermas",26,92],["quoted_by","hermas",26,96],["quoted_by","hermas",26,103],["quoted_by","hermas",26,106],["quoted_by","hermas",26,113],["quoted_by","hermas",26,115],["quoted_by","hermas",26,117],["quoted_by","hermas",26,167],["quoted_by","oratio-ii-contra-arianos",1,58],["quoted_by","oratio-iii-contra-arianos",1,18]],"15":[["quoted_by","clement-of-alexandria",2,65]],"19":[["quoted_by","oratio-quarta-contra-arianos-sp",1,25],["quoted_by","oratio-iii-contra-arianos",1,8],["quoted_by","oratio-iii-contra-arianos",1,18]]},"notecited":{"15":[["socrates-historia-ecclesiastica",1,"10","1 John v. 16."],["socrates-historia-ecclesiastica",4,"28","Cp. 1 John v. 16."]],"16":[["socrates-historia-ecclesiastica",7,"25","1 John v. 17."]]}}
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believes that Jesus is the Christ is born of God. Whoever loves the father also loves the child who is born of him."],[1,1,"By this we know that we love the children of God, when we love God and keep his commandments."],[2,2,"For this is the love of God, that we keep his commandments. His commandments are not grievous."],[3,3,"For whatever is born of God overcomes the world. This is the victory that has overcome the world: your faith."],[4,4,"Who is he who overcomes the world, but he who believes that Jesus is the Son of God?"],[5,5,"This is he who came by water and blood, Jesus Christ; not with the water only, but with the water and the blood."],[6,6,"It is the Spirit who bears witness, because the Spirit is the truth."],[7,7,"For there are three who bear witness, the Spirit, and the water, and the blood; and the three agree as one."],[8,8,"If we receive the witness of men, the witness of God is greater; for this is God's testimony which he has testified concerning his Son."],[9,9,"He who believes in the Son of God has the testimony in himself. He who doesn't believe God has made him a liar, because he has not believed in the testimony that God has given concerning his Son."],[10,10,"The testimony is this, that God gave to us eternal life, and this life is in his Son."],[11,11,"He who has the Son has the life. He who doesn't have God's Son doesn't have the life."],[12,12,"These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, and that you may continue to believe in the name of the Son of God."],[13,13,"This is the boldness which we have toward him, that, if we ask anything according to his will, he listens to us."],[14,14,"And if we know that he listens to us, whatever we ask, we know that we have the petitions which we have asked of him ."],[15,15,"If anyone sees his brother sinning a sin not leading to death, he shall ask, and God will give him life for those who sin not leading to death. There is a sin leading to death. I don't say that he should make a request concerning this."],[16,16,"All unrighteousness is sin, and there is a sin not leading to death."],[17,17,"We know that whoever is born of God doesn't sin, but he who was born of God keeps himself, and the evil one doesn't touch him."],[18,18,"We know that we are of God, and the whole world lies in the power of the evil one."],[19,19,"We know that the Son of God has come, and has given us an understanding, that we know him who is true, and we are in him who is true, in his Son Jesus Christ. This is the true God, and eternal life."],[20,20,"Little children, keep yourselves from idols."]]},"phrases":[[63,10,7,8,"c"],[63,12,6,8,"c"],[63,19,37,38,"c"],[188,4,17,19,"c"],[188,19,4,6,"c"]],"lex":{"14":[3259]},"quotes":{"0":[["quoted_by","eusebius-of-caesarea",2,24],["quoted_by","dialogus-cum-tryphone",113,0],["quoted_by","historia-ecclesiastica",2,145]],"2":[["quoted_by","clement-of-alexandria",4,99],["quoted_by","paedagogus",3,11]],"4":[["quoted_by","oratio-iii-contra-arianos",1,23]],"9":[["quoted_by","paedagogus",1,6],["quoted_by","gregorius-nazianzenus-de-filio",1,11],["quoted_by","oratio-quarta-contra-arianos-sp",1,20],["quoted_by","oratio-iii-contra-arianos",1,5],["quoted_by","oratio-iii-contra-arianos",1,25]],"12":[["quoted_by","clement-of-alexandria",2,43],["quoted_by","hermas",26,92],["quoted_by","hermas",26,96],["quoted_by","hermas",26,103],["quoted_by","hermas",26,106],["quoted_by","hermas",26,113],["quoted_by","hermas",26,115],["quoted_by","hermas",26,117],["quoted_by","hermas",26,167],["quoted_by","oratio-ii-contra-arianos",1,58],["quoted_by","oratio-iii-contra-arianos",1,18],["quoted_by","origen-commentary-on-john-books-1-2-6-10",10,306]],"15":[["quoted_by","clement-of-alexandria",2,65]],"19":[["quoted_by","oratio-quarta-contra-arianos-sp",1,25],["quoted_by","oratio-iii-contra-arianos",1,8],["quoted_by","oratio-iii-contra-arianos",1,18]]},"notecited":{"15":[["socrates-historia-ecclesiastica",1,"10","1 John v. 16."],["socrates-historia-ecclesiastica",4,"28","Cp. 1 John v. 16."],["origen-commentary-on-matthew-books-12-14",13,"30","12f Vgl. I. Kor. 5, 11 — 14 f Vgl. 28/29 <καὶ τὴν> Kl, vgl. Lat. 29/30 φιλανθρωπίαν τοῦ Ἰησοῦ Η 31 ῥητῶν <αὐτῶν τοῦ Ἰησοῦ> Koe, Vgl. Lat. I. Joh. 5, 16 — 15ff Vgl. I. Kor. 6, 9 8/9 publicanus + Omelia Ori- Genis de eadem"]],"16":[["socrates-historia-ecclesiastica",7,"25","1 John v. 17."]],"18":[["origen-commentary-on-matthew-books-12-14",13,"20","6 Joh. 17, 9 — 11. 17 Joh. 17, 11 (vgl. var. lect.) — 20 Joh. 17, 13f — 29f Vgl. Joh. 17, 9 — 32 I. Joh. 5, 19 — 35 Joh. 17, 14 13 ἐν τῷ] ἔγνω Η 20 καὶ < Μ 24 τοῦτον < Η 26—30 ἀπὸ—ἀνθρώπων] hier mit Diehl nach lat., hint"]],"7":[["origen-commentary-on-john-books-1-2-6-10",6,"226","3 Joh. 1, 33. — 6 Joh. 1, 28. — 8 Vgl. Matth. 9, 13. — 9 Vgl. Matth. 9, 12. — 10 Vgl. Mark. 1, 4.—13 Matth. 3, 11. — 15 Joh. 4, Iff. — 16 Vgl. Ps. 103, 15. — 17 Joh. 6, 53. — 19 Vgl. Joh. G, 51. 53. — 20 Vgl. Luk. 3, 16."]]}}
\ No newline at end of file
diff --git a/text/1-peter/1.json b/text/1-peter/1.json
index bbf5a079813be30927f0355fd89dcec6ef4d6545..ce0e10f4c6a5ed0e2a7f5053ac77bfe908765b52 100644
--- a/text/1-peter/1.json
+++ b/text/1-peter/1.json
@@ -1 +1 @@
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an apostle of Jesus Christ, to the chosen ones who are living as strangers in the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia,"],[1,1,"according to the foreknowledge of God the Father, in sanctification of the Spirit, that you may obey Jesus Christ and be sprinkled in his blood: Grace to you and peace be multiplied."],[2,2,"Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy became our father again to a living hope through the resurrection of Jesus Christ from the dead,"],[3,3,"to an incorruptible and undefiled inheritance that doesn't fade away, reserved in heaven for you,"],[4,4,"who by the power of God are guarded through faith for a salvation ready to be revealed in the last time."],[5,5,"Wherein you greatly rejoice, though now for a little while, if need be, you have been put to grief in various trials,"],[6,6,"that the proof of your faith, which is more precious than gold that perishes even though it is tested by fire, may be found to result in praise, glory, and honor at the revelation of Jesus Christ --"],[7,7,"whom not having known you love; in whom, though now you don't see him, yet believing, you rejoice greatly with joy unspeakable and full of glory --"],[8,8,"receiving the result of your faith, the salvation of your souls."],[9,9,"Concerning this salvation, the prophets sought and searched diligently, who prophesied of the grace that would come to you,"],[10,10,"searching for who or what kind of time the Spirit of Christ, which was in them, pointed to, when he predicted the sufferings of Christ, and the glories that would follow them."],[11,11,"To them it was revealed, that not to themselves, but to you, did they minister these things, which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent out from heaven; which things angels desire to look into."],[12,12,"Therefore, prepare your minds for action, be sober and set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ --"],[13,13,"as children of obedience, not conforming yourselves according to your former lusts as in your ignorance,"],[14,14,"but just as he who called you is holy, you yourselves also be holy in all of your behavior;"],[15,15,"because it is written, \"You shall be holy; for I am holy.\""],[16,16,"If you call on him as Father, who without respect of persons judges according to each man's work, pass the time of your living as strangers here in reverent fear:"],[17,17,"knowing that you were redeemed, not with corruptible things, with silver or gold, from the useless way of life handed down from your fathers,"],[18,18,"but with precious blood, as of a lamb without spot, the blood of Christ;"],[19,19,"who was foreknown indeed before the foundation of the world, but was revealed at the end of times for your sake,"],[20,20,"who through him are believers in God, who raised him from the dead, and gave him glory; so that your faith and hope might be in God."],[21,21,"Seeing you have purified your souls in your obedience to the truth through the Spirit in sincere brotherly affection, love one another from the heart fervently:"],[22,22,"having been born again, not of corruptible seed, but of incorruptible, through the word of God, which lives and remains forever."],[23,23,"For, \"All flesh is like grass, And all of man's glory like the flower in the grass. The grass withers, and its flower falls;"],[24,24,"But the Lord's word endures forever.\" This is the word of good news which was preached to you."]]},"phrases":[[66,11,18,19,"c"],[144,22,9,12,"c"]],"lex":{"1":[42740,71955],"2":[71981],"3":[10756,71982],"6":[53684],"7":[71983],"8":[10711],"9":[71105],"10":[71984],"11":[28783],"12":[61370],"16":[71986],"17":[39959,71988],"18":[8930,71823],"21":[14074],"22":[11571],"23":[5038]},"quotes":{"2":[["quoted_by","clement-of-alexandria",5,37],["quoted_by","paedagogus",1,8],["quoted_by","oratio-ii-contra-arianos",1,74],["quoted_by","acta-philippi-tlg2948-tlg001",1,83]],"5":[["quoted_by","clement-of-alexandria",4,128]],"6":[["quoted_by","clement-of-alexandria",4,128]],"7":[["quoted_by","clement-of-alexandria",4,128]],"8":[["quoted_by","clement-of-alexandria",4,128]],"11":[["quoted_by","clement-of-alexandria-2",1,22],["quoted_by","quis-dives-salvetur",1,22],["quoted_by","excerpta-ex-theodoto",1,11],["quoted_by","excerpta-ex-theodoto",1,85]],"13":[["quoted_by","clement-of-alexandria",3,109]],"14":[["quoted_by","clement-of-alexandria",3,109]],"15":[["quoted_by","epistulae-de-virginitate-sp",1,24]],"16":[["quoted_by","paedagogus",3,12]],"17":[["quoted_by","paedagogus",3,12]],"18":[["quoted_by","paedagogus",3,12]],"20":[["quoted_by","clement-of-alexandria",3,109]],"21":[["quoted_by","clement-of-alexandria",3,109]],"23":[["quotes","esaias",40,6],["quoted_by","clement-of-alexandria",4,162],["quoted_by","dialogus-cum-tryphone",50,3],["quoted_by","refutatio-omnium-haeresium",6,9]],"24":[["quotes","psalms",116,1],["quoted_by","work",1,7],["quoted_by","clement-of-alexandria",4,162],["quoted_by","protrepticus",1,7],["quoted_by","dialogus-cum-tryphone",50,3],["quoted_by","refutatio-omnium-haeresium",6,9]]},"notecited":{"0":[["eusebius-of-caesarea",3,"1","1 Pet. 1, 1"],["eusebius-of-caesarea",3,"4","1 Pet. 1, 1"],["historia-ecclesiastica",3,"4.2","10 Rom. 16, 14. 26 1. Petr. 1, 1."]],"16":[["barnabas",4,"12","I. Pet. 1, 17, cf. Rom. 2. 11;"]],"19":[["epistula-ii-ad-corinthios",14,"2","I Pet. 1, 20"]],"6":[["hermas",4,"3.4","I Pet. 1, 7; cf. Ecclus. 2, 5; Prov. 17, 3; Job 23, 10"]],"5":[["epistula-ad-philippenses",1,"1.2","1 Pet. 1, 6"]],"12":[["epistula-ad-philippenses",1,"2.1","I Pet. 1, 13 (Eph. 6, 14); Ps 2, 11"]],"20":[["epistula-ad-philippenses",1,"2.1","I Pet. 1, 21"]]}}
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an apostle of Jesus Christ, to the chosen ones who are living as strangers in the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia,"],[1,1,"according to the foreknowledge of God the Father, in sanctification of the Spirit, that you may obey Jesus Christ and be sprinkled in his blood: Grace to you and peace be multiplied."],[2,2,"Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy became our father again to a living hope through the resurrection of Jesus Christ from the dead,"],[3,3,"to an incorruptible and undefiled inheritance that doesn't fade away, reserved in heaven for you,"],[4,4,"who by the power of God are guarded through faith for a salvation ready to be revealed in the last time."],[5,5,"Wherein you greatly rejoice, though now for a little while, if need be, you have been put to grief in various trials,"],[6,6,"that the proof of your faith, which is more precious than gold that perishes even though it is tested by fire, may be found to result in praise, glory, and honor at the revelation of Jesus Christ --"],[7,7,"whom not having known you love; in whom, though now you don't see him, yet believing, you rejoice greatly with joy unspeakable and full of glory --"],[8,8,"receiving the result of your faith, the salvation of your souls."],[9,9,"Concerning this salvation, the prophets sought and searched diligently, who prophesied of the grace that would come to you,"],[10,10,"searching for who or what kind of time the Spirit of Christ, which was in them, pointed to, when he predicted the sufferings of Christ, and the glories that would follow them."],[11,11,"To them it was revealed, that not to themselves, but to you, did they minister these things, which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent out from heaven; which things angels desire to look into."],[12,12,"Therefore, prepare your minds for action, be sober and set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ --"],[13,13,"as children of obedience, not conforming yourselves according to your former lusts as in your ignorance,"],[14,14,"but just as he who called you is holy, you yourselves also be holy in all of your behavior;"],[15,15,"because it is written, \"You shall be holy; for I am holy.\""],[16,16,"If you call on him as Father, who without respect of persons judges according to each man's work, pass the time of your living as strangers here in reverent fear:"],[17,17,"knowing that you were redeemed, not with corruptible things, with silver or gold, from the useless way of life handed down from your fathers,"],[18,18,"but with precious blood, as of a lamb without spot, the blood of Christ;"],[19,19,"who was foreknown indeed before the foundation of the world, but was revealed at the end of times for your sake,"],[20,20,"who through him are believers in God, who raised him from the dead, and gave him glory; so that your faith and hope might be in God."],[21,21,"Seeing you have purified your souls in your obedience to the truth through the Spirit in sincere brotherly affection, love one another from the heart fervently:"],[22,22,"having been born again, not of corruptible seed, but of incorruptible, through the word of God, which lives and remains forever."],[23,23,"For, \"All flesh is like grass, And all of man's glory like the flower in the grass. The grass withers, and its flower falls;"],[24,24,"But the Lord's word endures forever.\" This is the word of good news which was preached to you."]]},"phrases":[[66,11,18,19,"c"],[144,22,9,12,"c"]],"lex":{"1":[42740,71955],"2":[71981],"3":[10756,71982],"6":[53684],"7":[71983],"8":[10711],"9":[71105],"10":[71984],"11":[28783],"12":[61370],"16":[71986],"17":[39959,71988],"18":[8930,71823],"21":[14074],"22":[11571],"23":[5038]},"quotes":{"2":[["quoted_by","clement-of-alexandria",5,37],["quoted_by","paedagogus",1,8],["quoted_by","oratio-ii-contra-arianos",1,74],["quoted_by","acta-philippi-tlg2948-tlg001",1,83]],"5":[["quoted_by","clement-of-alexandria",4,128]],"6":[["quoted_by","clement-of-alexandria",4,128]],"7":[["quoted_by","clement-of-alexandria",4,128]],"8":[["quoted_by","clement-of-alexandria",4,128]],"11":[["quoted_by","clement-of-alexandria-2",1,22],["quoted_by","quis-dives-salvetur",1,22],["quoted_by","excerpta-ex-theodoto",1,11],["quoted_by","excerpta-ex-theodoto",1,85],["quoted_by","origen-commentary-on-matthew-books-10-11",10,12]],"13":[["quoted_by","clement-of-alexandria",3,109]],"14":[["quoted_by","clement-of-alexandria",3,109]],"15":[["quoted_by","epistulae-de-virginitate-sp",1,24],["quoted_by","origen-contra-celsum",6,62]],"16":[["quoted_by","paedagogus",3,12]],"17":[["quoted_by","paedagogus",3,12]],"18":[["quoted_by","paedagogus",3,12],["quoted_by","origen-commentary-on-matthew-books-12-14",12,27]],"20":[["quoted_by","clement-of-alexandria",3,109]],"21":[["quoted_by","clement-of-alexandria",3,109]],"23":[["quotes","esaias",40,6],["quoted_by","clement-of-alexandria",4,162],["quoted_by","dialogus-cum-tryphone",50,3],["quoted_by","refutatio-omnium-haeresium",6,9]],"24":[["quotes","psalms",116,1],["quoted_by","work",1,7],["quoted_by","clement-of-alexandria",4,162],["quoted_by","protrepticus",1,7],["quoted_by","dialogus-cum-tryphone",50,3],["quoted_by","refutatio-omnium-haeresium",6,9]]},"notecited":{"0":[["eusebius-of-caesarea",3,"1","1 Pet. 1, 1"],["eusebius-of-caesarea",3,"4","1 Pet. 1, 1"],["historia-ecclesiastica",3,"4.2","10 Rom. 16, 14. 26 1. Petr. 1, 1."]],"16":[["barnabas",4,"12","I. Pet. 1, 17, cf. Rom. 2. 11;"]],"19":[["epistula-ii-ad-corinthios",14,"2","I Pet. 1, 20"]],"6":[["hermas",4,"3.4","I Pet. 1, 7; cf. Ecclus. 2, 5; Prov. 17, 3; Job 23, 10"]],"5":[["epistula-ad-philippenses",1,"1.2","1 Pet. 1, 6"]],"12":[["epistula-ad-philippenses",1,"2.1","I Pet. 1, 13 (Eph. 6, 14); Ps 2, 11"]],"20":[["epistula-ad-philippenses",1,"2.1","I Pet. 1, 21"]],"11":[["origen-commentary-on-matthew-books-10-11",10,"13","6 Matth. 13, 41f — 19 I. Pet. 1, 12 — 20 I. Kor. 6. 3 — 30ff Vgl. S. 12, 4 ff — 33ff Vgl. Orig. hom. XVI, 1 in Jer. (III, 132, 13ff)"]]}}
\ No newline at end of file
diff --git a/text/1-peter/2.json b/text/1-peter/2.json
index 6289a50e5be31a58e5fe925faa675c883bee0340..041f5e56f04ed74c15af161142132f9f80ba75cf 100644
--- a/text/1-peter/2.json
+++ b/text/1-peter/2.json
@@ -1 +1 @@
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away therefore all wickedness, all deceit, hypocrisies, envies, and all evil speaking,"],[1,1,"as newborn babes, long for the pure milk of the Word, that you may grow thereby,"],[2,2,"if indeed you have tasted that the Lord is gracious:"],[3,3,"coming to him, a living stone, rejected indeed by men, but chosen by God, precious."],[4,4,"You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ."],[5,5,"Because it is contained in Scripture, \"Behold, I lay in Zion a chief cornerstone, elect, precious: He who believes in him will not be put to shame.\""],[6,6,"For you therefore who believe is the honor, but for such as are disobedient, \"The stone which the builders rejected, Has become the chief cornerstone,\""],[7,7,"and, \"A stone of stumbling, and a rock of offense.\" For they stumble at the word, being disobedient, whereunto also they were appointed."],[8,8,"But you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, that you may show forth the excellencies of him who called you out of darkness into his marvelous light:"],[9,9,"who in time past were no people, but now are God's people, who had not obtained mercy, but now have obtained mercy."],[10,10,"Beloved, I beg you as sojourners and pilgrims, to abstain from fleshly lusts, which war against the soul;"],[11,11,"having good behavior among the nations, so in that which they speak against you as evil-doers, they may by your good works, which they see, glorify God in the day of visitation."],[12,12,"Therefore subject yourselves to every ordinance of man for the Lord's sake: whether to the king, as supreme;"],[13,13,"or to governors, as sent by him for vengeance on evil-doers and for praise to those who do well."],[14,14,"For this is the will of God, that by well-doing you should put to silence the ignorance of foolish men:"],[15,15,"as free, and not using your freedom for a cloak of wickedness, but as bondservants of God."],[16,16,"Honor all men. Love the brotherhood. Fear God. Honor the king."],[17,17,"Servants, be in subjection to your masters with all fear; not only to the good and gentle, but also to the wicked."],[18,18,"For it is commendable if someone endures pain, suffering unjustly, because of conscience toward God."],[19,19,"For what glory is it if, when you sin, you patiently endure beating? But if, when you do well, you patiently endure suffering, this is commendable with God."],[20,20,"For to this you were called, because Christ also suffered for us, leaving us an example, that you should follow his steps,"],[21,21,"who did not sin, \"neither was deceit found in his mouth.\""],[22,22,"Who, when he was reviled, didn't revile back. When he suffered, didn't threaten, but committed himself to him who judges righteously;"],[23,23,"who his own self bore our sins in his body on the tree, that we, having died to sins, might live to righteousness; by whose stripes you were healed."],[24,24,"For you were going astray like sheep; but are now returned to the Shepherd and Overseer of your souls."]]},"phrases":[[144,7,10,15,"c"]],"lex":{"0":[71659],"1":[12267,71989],"5":[817],"8":[4230,71682,71990],"11":[938,71975],"12":[33261],"14":[70875],"16":[71994],"18":[42051],"19":[1464],"20":[71995],"22":[51928]},"quotes":{"0":[["quoted_by","paedagogus",1,6]],"1":[["quoted_by","paedagogus",1,6]],"2":[["quoted_by","paedagogus",1,6]],"5":[["quoted_by","demonstratio-evangelica",1,204],["quoted_by","generalis-elementaria-introductio",3,59],["quoted_by","generalis-elementaria-introductio",4,13]],"6":[["quotes","psalms",117,21],["quoted_by","the-epistle-of-barnabas",6,3],["quoted_by","barnabas",6,3],["quoted_by","demonstratio-evangelica",1,206],["quoted_by","demonstratio-evangelica",9,206],["quoted_by","generalis-elementaria-introductio",2,10],["quoted_by","generalis-elementaria-introductio",3,59],["quoted_by","generalis-elementaria-introductio",4,13],["quoted_by","fragmenta-in-job",1,18]],"8":[["quoted_by","work",1,3],["quoted_by","protrepticus",1,3],["quoted_by","epistulae-de-virginitate-sp",1,33],["quoted_by","epistulae-interpolatae-et-epistulae-supp",11,29]],"9":[["quoted_by","work",1,3],["quoted_by","protrepticus",1,3]],"10":[["quoted_by","clement-of-alexandria",3,74]],"11":[["quoted_by","paedagogus",3,11]],"12":[["quoted_by","socrates-historia-ecclesiastica",2,20]],"13":[["quoted_by","de-ecclesiastica-theologia",3,2],["quoted_by","socrates-historia-ecclesiastica",2,20]],"14":[["quoted_by","clement-of-alexandria",3,74]],"15":[["quoted_by","clement-of-alexandria",3,74]],"17":[["quoted_by","paedagogus",3,11]],"21":[["quoted_by","apologia",1,50],["quoted_by","dialogus-cum-tryphone",13,5],["quoted_by","epistula-i-ad-corinthios",16,9],["quoted_by","epistula-ad-philippenses",1,21],["quoted_by","demonstratio-evangelica",1,254],["quoted_by","generalis-elementaria-introductio",2,2],["quoted_by","generalis-elementaria-introductio",3,47],["quoted_by","generalis-elementaria-introductio",4,22],["quoted_by","generalis-elementaria-introductio",4,27],["quoted_by","generalis-elementaria-introductio",4,33],["quoted_by","de-incarnatione-verbi",17,6],["quoted_by","de-incarnatione-verbi",34,2]]},"notecited":{"4":[["eusebius-of-caesarea",10,"4","1 Pet. 2, 5"],["generalis-elementaria-introductio",1,"19","1 Pet. 2, 5."]],"5":[["barnabas",6,"2","I Pet. 2, 6"]],"10":[["didache-xii-apostolorum",1,"3","I Pet. 2, 11; cf. 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away therefore all wickedness, all deceit, hypocrisies, envies, and all evil speaking,"],[1,1,"as newborn babes, long for the pure milk of the Word, that you may grow thereby,"],[2,2,"if indeed you have tasted that the Lord is gracious:"],[3,3,"coming to him, a living stone, rejected indeed by men, but chosen by God, precious."],[4,4,"You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ."],[5,5,"Because it is contained in Scripture, \"Behold, I lay in Zion a chief cornerstone, elect, precious: He who believes in him will not be put to shame.\""],[6,6,"For you therefore who believe is the honor, but for such as are disobedient, \"The stone which the builders rejected, Has become the chief cornerstone,\""],[7,7,"and, \"A stone of stumbling, and a rock of offense.\" For they stumble at the word, being disobedient, whereunto also they were appointed."],[8,8,"But you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, that you may show forth the excellencies of him who called you out of darkness into his marvelous light:"],[9,9,"who in time past were no people, but now are God's people, who had not obtained mercy, but now have obtained mercy."],[10,10,"Beloved, I beg you as sojourners and pilgrims, to abstain from fleshly lusts, which war against the soul;"],[11,11,"having good behavior among the nations, so in that which they speak against you as evil-doers, they may by your good works, which they see, glorify God in the day of visitation."],[12,12,"Therefore subject yourselves to every ordinance of man for the Lord's sake: whether to the king, as supreme;"],[13,13,"or to governors, as sent by him for vengeance on evil-doers and for praise to those who do well."],[14,14,"For this is the will of God, that by well-doing you should put to silence the ignorance of foolish men:"],[15,15,"as free, and not using your freedom for a cloak of wickedness, but as bondservants of God."],[16,16,"Honor all men. Love the brotherhood. Fear God. Honor the king."],[17,17,"Servants, be in subjection to your masters with all fear; not only to the good and gentle, but also to the wicked."],[18,18,"For it is commendable if someone endures pain, suffering unjustly, because of conscience toward God."],[19,19,"For what glory is it if, when you sin, you patiently endure beating? But if, when you do well, you patiently endure suffering, this is commendable with God."],[20,20,"For to this you were called, because Christ also suffered for us, leaving us an example, that you should follow his steps,"],[21,21,"who did not sin, \"neither was deceit found in his mouth.\""],[22,22,"Who, when he was reviled, didn't revile back. When he suffered, didn't threaten, but committed himself to him who judges righteously;"],[23,23,"who his own self bore our sins in his body on the tree, that we, having died to sins, might live to righteousness; by whose stripes you were healed."],[24,24,"For you were going astray like sheep; but are now returned to the Shepherd and Overseer of your souls."]]},"phrases":[[144,7,10,15,"c"]],"lex":{"0":[71659],"1":[12267,71989],"5":[817],"8":[4230,71682,71990],"11":[938,71975],"12":[33261],"14":[70875],"16":[71994],"18":[42051],"19":[1464],"20":[71995],"22":[51928]},"quotes":{"0":[["quoted_by","paedagogus",1,6]],"1":[["quoted_by","paedagogus",1,6],["quoted_by","origen-commentary-on-matthew-books-12-14",13,26]],"2":[["quoted_by","paedagogus",1,6]],"4":[["quoted_by","origen-contra-celsum",8,18]],"5":[["quoted_by","demonstratio-evangelica",1,204],["quoted_by","generalis-elementaria-introductio",3,59],["quoted_by","generalis-elementaria-introductio",4,13]],"6":[["quotes","psalms",117,21],["quoted_by","the-epistle-of-barnabas",6,3],["quoted_by","barnabas",6,3],["quoted_by","demonstratio-evangelica",1,206],["quoted_by","demonstratio-evangelica",9,206],["quoted_by","generalis-elementaria-introductio",2,10],["quoted_by","generalis-elementaria-introductio",3,59],["quoted_by","generalis-elementaria-introductio",4,13],["quoted_by","fragmenta-in-job",1,18],["quoted_by","origen-commentary-on-john-books-1-2-6-10",1,147],["quoted_by","origen-commentary-on-john-books-1-2-6-10",1,148]],"8":[["quoted_by","work",1,3],["quoted_by","protrepticus",1,3],["quoted_by","epistulae-de-virginitate-sp",1,33],["quoted_by","epistulae-interpolatae-et-epistulae-supp",11,29]],"9":[["quoted_by","work",1,3],["quoted_by","protrepticus",1,3]],"10":[["quoted_by","clement-of-alexandria",3,74]],"11":[["quoted_by","paedagogus",3,11]],"12":[["quoted_by","socrates-historia-ecclesiastica",2,20]],"13":[["quoted_by","de-ecclesiastica-theologia",3,2],["quoted_by","socrates-historia-ecclesiastica",2,20]],"14":[["quoted_by","clement-of-alexandria",3,74]],"15":[["quoted_by","clement-of-alexandria",3,74]],"17":[["quoted_by","paedagogus",3,11]],"21":[["quoted_by","apologia",1,50],["quoted_by","dialogus-cum-tryphone",13,5],["quoted_by","epistula-i-ad-corinthios",16,9],["quoted_by","epistula-ad-philippenses",1,21],["quoted_by","demonstratio-evangelica",1,254],["quoted_by","generalis-elementaria-introductio",2,2],["quoted_by","generalis-elementaria-introductio",3,47],["quoted_by","generalis-elementaria-introductio",4,22],["quoted_by","generalis-elementaria-introductio",4,27],["quoted_by","generalis-elementaria-introductio",4,33],["quoted_by","de-incarnatione-verbi",17,6],["quoted_by","de-incarnatione-verbi",34,2],["quoted_by","origen-contra-celsum",1,68]]},"notecited":{"4":[["eusebius-of-caesarea",10,"4","1 Pet. 2, 5"],["generalis-elementaria-introductio",1,"19","1 Pet. 2, 5."],["origen-commentary-on-john-books-1-2-6-10",10,"293","2 Vgl. Κοί. 1, 15. — 3 Vgl. Ι ön. 6, 9 (4). — 6 Vgl. 1 Petr. 2, 5. Vgl. S. 210, 23ff. — 7 Vgl. I Kor. 2, 7. — 8 I Kor. 2, 16. — 12 Joh. 2, 21. — 21 Vgl. Jud. 3. — 35 Jes. 54, 11—14."]],"5":[["barnabas",6,"2","I Pet. 2, 6"]],"10":[["didache-xii-apostolorum",1,"3","I Pet. 2, 11; cf. Tit. 2, 12"],["epistula-ad-philippenses",1,"5.3","1 Pet. 2, 11; cf. Gal. 5, 17 I Cor. 6, 9. 10"]],"12":[["martyrium-polycarpi",1,"10","Rom. 13, 1 1 Pet. 2, 13"],["socrates-historia-ecclesiastica",2,"21","1 Pet. ii. 13."]],"23":[["epistula-ad-philippenses",1,"8.1","I Pet. 2, 24"]],"21":[["epistula-ad-philippenses",1,"8.1","I Pet. 2, 22"]],"11":[["epistula-ad-philippenses",1,"10.2","I Pet. 2, 12"]],"24":[["origen-commentary-on-matthew-books-12-14",12,"5","5 Vgl. oben S. 62, 15 f — 6 Vgl. I. Kor. 5, 8 — 7. 9 Vgl. Joh. 6, 51. 33 — 14 Rom. 7, 14 — 15 Hebr. 10, 1 —16 Kol. 2, 17 — 18 Vgl. I. Kor. 15, 12 ff — 30 Vgl. I. Pet. 2, 25 ? Act. 15, 8 ?"]]}}
\ No newline at end of file
diff --git a/text/1-peter/3.json b/text/1-peter/3.json
index 32b6815d60bb6f037f3888b652e27d46850ca50e..08f34d61b1ed8787b848211789eabc25afee56d8 100644
--- a/text/1-peter/3.json
+++ b/text/1-peter/3.json
@@ -1 +1 @@
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like manner, wives, be in subjection to your own husbands; so that, even if any don't obey the Word, they may be won by the behavior of their wives without a word;"],[1,1,"seeing your pure behavior in fear."],[2,2,"Let your beauty be not just the outward adorning of braiding the hair, and of wearing jewels of gold, or of putting on fine clothing;"],[3,3,"but in the hidden person of the heart, in the incorruptible adornment of a gentle and quiet spirit, which is in the sight of God very precious."],[4,4,"For this is how the holy women before, who hoped in God, also adorned themselves, being in subjection to their own husbands:"],[5,5,"as Sarah obeyed Abraham, calling him lord, whose children you now are, if you do well, and are not put in fear by any terror."],[6,6,"You husbands, in like manner, live with your wives according to knowledge, giving honor to the woman, as to the weaker vessel, as being also joint heirs of the grace of life; that your prayers may not be hindered."],[7,7,"Finally, be all like-minded, compassionate, loving as brothers, tenderhearted, courteous,"],[8,8,"not rendering evil for evil, or reviling for reviling; but instead blessing; knowing that to this were you called, that you may inherit a blessing."],[9,9,"For, \"He who would love life, And see good days, Let him keep his tongue from evil, And his lips from speaking deceit."],[10,10,"Let him turn away from evil, and do good. Let him seek peace, and pursue it."],[11,11,"For the eyes of the Lord are on the righteous, And his ears open to their prayer; But the face of the Lord is against those who do evil.\""],[12,12,"Now who is he who will harm you, if you become imitators of that which is good?"],[13,13,"But even if you should suffer for righteousness' sake, you are blessed. \"Don't fear what they fear, neither be troubled.\""],[14,14,"But sanctify the Lord God in your hearts; and always be ready to give an answer to everyone who asks you a reason concerning the hope that is in you, with humility and fear:"],[15,15,"having a good conscience; that, while you are spoken against as evildoers, they may be put to shame who revile your good manner of life in Christ."],[16,16,"For it is better, if the will of God should so will, that you suffer for doing well than for doing evil."],[17,17,"Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring you to God; being put to death in the flesh, but made alive in the spirit;"],[18,18,"in which he also went and preached to the spirits in prison,"],[19,19,"who before were disobedient, when the longsuffering of God waited patiently in the days of Noah, while the ark was being built. In it, few, that is, eight souls, were saved through water."],[20,20,"This is a symbol of baptism, which now saves you - not the putting away of the filth of the flesh, but the answer of a good conscience toward God, through the resurrection of Jesus Christ,"],[21,21,"who is at the right hand of God, having gone into heaven, angels and authorities and powers being made subject to him."]]},"phrases":[[44,10,3,5,"c"],[44,11,16,17,"c"],[59,10,5,9,"c"],[190,15,10,11,"c"]],"lex":{"2":[15715,65760,71996],"4":[10839],"5":[52822],"6":[8020,13282,16091,17387],"7":[14067,54529,71700],"8":[16323],"13":[3129],"15":[31792],"19":[15673],"20":[11963,31919,48683],"21":[4129]},"quotes":{"0":[["quoted_by","paedagogus",3,11]],"2":[["quoted_by","paedagogus",3,11]],"3":[["quoted_by","paedagogus",3,11]],"7":[["quoted_by","paedagogus",3,11]],"8":[["quoted_by","epistula-ad-philippenses",1,5]],"11":[["quotes","psalms",33,15],["quotes","psalms",33,16],["quoted_by","clement-of-alexandria",4,108],["quoted_by","paedagogus",3,12],["quoted_by","epistula-i-ad-corinthios",22,5]],"13":[["quoted_by","clement-of-alexandria",4,45]],"14":[["quoted_by","clement-of-alexandria",4,45]],"15":[["quoted_by","clement-of-alexandria",4,45]],"16":[["quoted_by","clement-of-alexandria",4,45]]},"notecited":{"7":[["epistula-ad-philippenses",1,"10.1","I Pet. 3, 8 (2, 17); Joh. 13, 34; 15, 12. 17; Rom. 13, 8 cte"]],"17":[["the-epistle-to-diogentus",9,"2","Rom. 8, 32 Eph. 1, 7 ; I Tim. 2, 6 I Pet. 3, 18"]]}}
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like manner, wives, be in subjection to your own husbands; so that, even if any don't obey the Word, they may be won by the behavior of their wives without a word;"],[1,1,"seeing your pure behavior in fear."],[2,2,"Let your beauty be not just the outward adorning of braiding the hair, and of wearing jewels of gold, or of putting on fine clothing;"],[3,3,"but in the hidden person of the heart, in the incorruptible adornment of a gentle and quiet spirit, which is in the sight of God very precious."],[4,4,"For this is how the holy women before, who hoped in God, also adorned themselves, being in subjection to their own husbands:"],[5,5,"as Sarah obeyed Abraham, calling him lord, whose children you now are, if you do well, and are not put in fear by any terror."],[6,6,"You husbands, in like manner, live with your wives according to knowledge, giving honor to the woman, as to the weaker vessel, as being also joint heirs of the grace of life; that your prayers may not be hindered."],[7,7,"Finally, be all like-minded, compassionate, loving as brothers, tenderhearted, courteous,"],[8,8,"not rendering evil for evil, or reviling for reviling; but instead blessing; knowing that to this were you called, that you may inherit a blessing."],[9,9,"For, \"He who would love life, And see good days, Let him keep his tongue from evil, And his lips from speaking deceit."],[10,10,"Let him turn away from evil, and do good. Let him seek peace, and pursue it."],[11,11,"For the eyes of the Lord are on the righteous, And his ears open to their prayer; But the face of the Lord is against those who do evil.\""],[12,12,"Now who is he who will harm you, if you become imitators of that which is good?"],[13,13,"But even if you should suffer for righteousness' sake, you are blessed. \"Don't fear what they fear, neither be troubled.\""],[14,14,"But sanctify the Lord God in your hearts; and always be ready to give an answer to everyone who asks you a reason concerning the hope that is in you, with humility and fear:"],[15,15,"having a good conscience; that, while you are spoken against as evildoers, they may be put to shame who revile your good manner of life in Christ."],[16,16,"For it is better, if the will of God should so will, that you suffer for doing well than for doing evil."],[17,17,"Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring you to God; being put to death in the flesh, but made alive in the spirit;"],[18,18,"in which he also went and preached to the spirits in prison,"],[19,19,"who before were disobedient, when the longsuffering of God waited patiently in the days of Noah, while the ark was being built. In it, few, that is, eight souls, were saved through water."],[20,20,"This is a symbol of baptism, which now saves you - not the putting away of the filth of the flesh, but the answer of a good conscience toward God, through the resurrection of Jesus Christ,"],[21,21,"who is at the right hand of God, having gone into heaven, angels and authorities and powers being made subject to him."]]},"phrases":[[44,10,3,5,"c"],[44,11,16,17,"c"],[59,10,5,9,"c"],[190,15,10,11,"c"]],"lex":{"2":[15715,65760,71996],"4":[10839],"5":[52822],"6":[8020,13282,16091,17387],"7":[14067,54529,71700],"8":[16323],"13":[3129],"15":[31792],"19":[15673],"20":[11963,31919,48683],"21":[4129]},"quotes":{"0":[["quoted_by","paedagogus",3,11]],"2":[["quoted_by","paedagogus",3,11]],"3":[["quoted_by","paedagogus",3,11]],"7":[["quoted_by","paedagogus",3,11]],"8":[["quoted_by","epistula-ad-philippenses",1,5]],"11":[["quotes","psalms",33,15],["quotes","psalms",33,16],["quoted_by","clement-of-alexandria",4,108],["quoted_by","paedagogus",3,12],["quoted_by","epistula-i-ad-corinthios",22,5]],"13":[["quoted_by","clement-of-alexandria",4,45]],"14":[["quoted_by","clement-of-alexandria",4,45],["quoted_by","origen-contra-celsum",3,32],["quoted_by","origen-contra-celsum",7,11]],"15":[["quoted_by","clement-of-alexandria",4,45]],"16":[["quoted_by","clement-of-alexandria",4,45]],"18":[["quoted_by","origen-commentary-on-john-books-1-2-6-10",6,174]],"19":[["quoted_by","origen-commentary-on-john-books-1-2-6-10",6,174]]},"notecited":{"7":[["epistula-ad-philippenses",1,"10.1","I Pet. 3, 8 (2, 17); Joh. 13, 34; 15, 12. 17; Rom. 13, 8 cte"]],"17":[["the-epistle-to-diogentus",9,"2","Rom. 8, 32 Eph. 1, 7 ; I Tim. 2, 6 I Pet. 3, 18"]]}}
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diff --git a/text/1-peter/4.json b/text/1-peter/4.json
index 9b62e9a17fca0864f4b401efcb37e3959e6b87e3..d1c0fe65ee3b71af02a991e90c9fa8cd9331b5f7 100644
--- a/text/1-peter/4.json
+++ b/text/1-peter/4.json
@@ -1 +1 @@
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then as Christ suffered for us in the flesh, arm yourselves also with the same mind; for he who has suffered in the flesh has ceased from sin;"],[1,1,"that you no longer should live the rest of your time in the flesh for the lusts of men, but for the will of God."],[2,2,"For we have spent enough of our past time living in doing the desire of the Gentiles, and to have walked in lewdness, lusts, drunken binges, orgies, carousings, and abominable idolatries."],[3,3,"They think it is strange that you don't run with them into the same excess of riot, blaspheming:"],[4,4,"who will give account to him who is ready to judge the living and the dead."],[5,5,"For to this end was the gospel preached even to the dead, that they might be judged indeed as men in the flesh, but live as to God in the spirit."],[6,6,"But the end of all things is near. Therefore be of sound mind, self-controlled, and sober in prayer."],[7,7,"And above all things be earnest in your love among yourselves, for love covers a multitude of sins."],[8,8,"Be hospitable one to another without grumbling."],[9,9,"According as each has received a gift, be ministering it among yourselves, as good stewards of the grace of God in its various forms."],[10,10,"If any man speaks, let it be as it were oracles of God. If any man serves, let it be as of the strength which God supplies, that in all things God may be glorified through Jesus Christ, to whom belong the glory and the dominion forever and ever. Amen."],[11,11,"Beloved, don't be astonished at the fiery trial which has come upon you, to test you, as though a strange thing happened to you."],[12,12,"But because you are partakers of Christ's sufferings, rejoice; that at the revelation of his glory also you may rejoice with exceeding joy."],[13,13,"If you are insulted for the name of Christ, blessed are you; because the Spirit of glory and of God rests on you. On their part he is blasphemed, but on your part he is glorified."],[14,14,"For let none of you suffer as a murderer, or a thief, or an evil doer, or as a meddler in other men's matters."],[15,15,"But if one of you suffers for being a Christian, let him not be ashamed; but let him glorify God in this matter."],[16,16,"For the time has come for judgment to begin at the house of God. If it begins first with us, what will happen to those who don't obey the gospel of God?"],[17,17,"\"If it is hard for the righteous to be saved, what will happen to the ungodly and the sinner?\""],[18,18,"Therefore let them also who suffer according to the will of God in doing good entrust their souls to him, as to a faithful Creator."]]},"phrases":[],"lex":{"0":[3967],"2":[4262,52576],"3":[2441,49322],"10":[29069],"11":[2441,56321,70713],"14":[54819],"15":[102785],"18":[5042,72000]},"quotes":{"2":[["quoted_by","paedagogus",3,12]],"10":[["quoted_by","acta-philippi-tlg2948-tlg001",1,147]],"11":[["quoted_by","clement-of-alexandria",4,46]],"12":[["quoted_by","clement-of-alexandria",4,46]],"13":[["quoted_by","clement-of-alexandria",4,46]],"17":[["quotes","proverbs",11,29]],"18":[["quoted_by","oratio-ii-contra-arianos",1,8]]},"notecited":{"4":[["barnabas",7,"1","II Tim. 4, 1 (I. 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then as Christ suffered for us in the flesh, arm yourselves also with the same mind; for he who has suffered in the flesh has ceased from sin;"],[1,1,"that you no longer should live the rest of your time in the flesh for the lusts of men, but for the will of God."],[2,2,"For we have spent enough of our past time living in doing the desire of the Gentiles, and to have walked in lewdness, lusts, drunken binges, orgies, carousings, and abominable idolatries."],[3,3,"They think it is strange that you don't run with them into the same excess of riot, blaspheming:"],[4,4,"who will give account to him who is ready to judge the living and the dead."],[5,5,"For to this end was the gospel preached even to the dead, that they might be judged indeed as men in the flesh, but live as to God in the spirit."],[6,6,"But the end of all things is near. Therefore be of sound mind, self-controlled, and sober in prayer."],[7,7,"And above all things be earnest in your love among yourselves, for love covers a multitude of sins."],[8,8,"Be hospitable one to another without grumbling."],[9,9,"According as each has received a gift, be ministering it among yourselves, as good stewards of the grace of God in its various forms."],[10,10,"If any man speaks, let it be as it were oracles of God. If any man serves, let it be as of the strength which God supplies, that in all things God may be glorified through Jesus Christ, to whom belong the glory and the dominion forever and ever. Amen."],[11,11,"Beloved, don't be astonished at the fiery trial which has come upon you, to test you, as though a strange thing happened to you."],[12,12,"But because you are partakers of Christ's sufferings, rejoice; that at the revelation of his glory also you may rejoice with exceeding joy."],[13,13,"If you are insulted for the name of Christ, blessed are you; because the Spirit of glory and of God rests on you. On their part he is blasphemed, but on your part he is glorified."],[14,14,"For let none of you suffer as a murderer, or a thief, or an evil doer, or as a meddler in other men's matters."],[15,15,"But if one of you suffers for being a Christian, let him not be ashamed; but let him glorify God in this matter."],[16,16,"For the time has come for judgment to begin at the house of God. If it begins first with us, what will happen to those who don't obey the gospel of God?"],[17,17,"\"If it is hard for the righteous to be saved, what will happen to the ungodly and the sinner?\""],[18,18,"Therefore let them also who suffer according to the will of God in doing good entrust their souls to him, as to a faithful Creator."]]},"phrases":[],"lex":{"0":[3967],"2":[4262,52576],"3":[2441,49322],"10":[29069],"11":[2441,56321,70713],"14":[54819],"15":[102785],"18":[5042,72000]},"quotes":{"2":[["quoted_by","paedagogus",3,12]],"10":[["quoted_by","acta-philippi-tlg2948-tlg001",1,147]],"11":[["quoted_by","clement-of-alexandria",4,46]],"12":[["quoted_by","clement-of-alexandria",4,46]],"13":[["quoted_by","clement-of-alexandria",4,46]],"16":[["quoted_by","origen-commentary-on-matthew-books-12-14",14,9]],"17":[["quotes","proverbs",11,29]],"18":[["quoted_by","oratio-ii-contra-arianos",1,8]]},"notecited":{"4":[["barnabas",7,"1","II Tim. 4, 1 (I. 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diff --git a/text/1-peter/5.json b/text/1-peter/5.json
index 7012197c2fa3759b8fb014b5880a0036c5be11af..5c1cf313c0d3c78aa1642616ad35a37fb6ae8a4d 100644
--- a/text/1-peter/5.json
+++ b/text/1-peter/5.json
@@ -1 +1 @@
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exhort the elders among you, as a fellow elder, and a witness of the sufferings of Christ, and who will also share in the glory that will be revealed."],[1,1,"Shepherd the flock of God which is among you, exercising the oversight, not under compulsion, but voluntarily, not for dishonest gain, but willingly;"],[2,2,"neither as lording it over the charge allotted to you, but making yourselves examples to the flock."],[3,3,"When the chief Shepherd is revealed, you will receive the crown of glory that doesn't fade away."],[4,4,"Likewise, you younger ones, be subject to the elder. Yes, all of you gird yourselves with humility, to subject yourselves to one another; for \"God resists the proud, but gives grace to the humble.\""],[5,5,"Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time;"],[6,6,"casting all your worries on him, because he cares for you."],[7,7,"Be sober and self-controlled. Be watchful. Your adversary the devil, walks around like a roaring lion, seeking whom he may devour."],[8,8,"Withstand him steadfast in your faith, knowing that your brothers who are in the world are undergoing the same sufferings."],[9,9,"But may the God of all grace (who called you to his eternal glory by Christ Jesus), after you have suffered a while, perfect, establish, strengthen, and settle you."],[10,10,"To him be the glory and the power forever and ever. Amen."],[11,11,"Through Silvanus, our faithful brother, as I consider him, I have written to you briefly, exhorting, and testifying that this is the true grace of God in which you stand."],[12,12,"She who is in Babylon, elect together with you, greets you; and so does Mark, my son."],[13,13,"Greet one another with a kiss of love. Peace be to you all who are in Christ Jesus. Amen."]]},"phrases":[[190,9,14,15,"c"],[190,13,10,11,"c"]],"lex":{"0":[102832],"1":[9916,14280,16426,31891],"2":[70800],"3":[5409,72002],"4":[72004],"5":[17265],"6":[7443],"7":[12232],"8":[71994],"9":[2918,72005],"11":[31720],"12":[72006]},"quotes":{"1":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",9,18]],"4":[["quoted_by","epistula-i-ad-corinthios",30,1],["quotes","proverbs",3,35],["quoted_by","clement-of-alexandria",4,105]],"10":[["quoted_by","acta-philippi-tlg2948-tlg001",1,147]],"12":[["quoted_by","eusebius-of-caesarea",2,16],["quoted_by","eusebius-of-caesarea",6,25],["quoted_by","historia-ecclesiastica",2,82],["quoted_by","historia-ecclesiastica",6,137]]},"notecited":{"12":[["eusebius-of-caesarea",2,"15","1 Peter 5, 13"],["eusebius-of-caesarea",6,"25","1 Pet. 5, 13"]],"5":[["eusebius-of-caesarea",5,"2","1 Peter 5, 6"],["epistulae-vii-genuinae",1,"5.3","Prov. 3, 84; James 4, 6; *i Pet. 5, 6"]],"4":[["epistula-i-ad-corinthios",30,"1","Prov. 3, 34; James 4, 6; I Pet. 5, 5"],["socrates-historia-ecclesiastica",6,"16","1 Pet. v. 5."]],"6":[["hermas",3,"11.3","Ps. 54, 23; 1 Pet. 5,7"]],"7":[["generalis-elementaria-introductio",1,"8","1 Pet. 5, 8."]]}}
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exhort the elders among you, as a fellow elder, and a witness of the sufferings of Christ, and who will also share in the glory that will be revealed."],[1,1,"Shepherd the flock of God which is among you, exercising the oversight, not under compulsion, but voluntarily, not for dishonest gain, but willingly;"],[2,2,"neither as lording it over the charge allotted to you, but making yourselves examples to the flock."],[3,3,"When the chief Shepherd is revealed, you will receive the crown of glory that doesn't fade away."],[4,4,"Likewise, you younger ones, be subject to the elder. Yes, all of you gird yourselves with humility, to subject yourselves to one another; for \"God resists the proud, but gives grace to the humble.\""],[5,5,"Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time;"],[6,6,"casting all your worries on him, because he cares for you."],[7,7,"Be sober and self-controlled. Be watchful. Your adversary the devil, walks around like a roaring lion, seeking whom he may devour."],[8,8,"Withstand him steadfast in your faith, knowing that your brothers who are in the world are undergoing the same sufferings."],[9,9,"But may the God of all grace (who called you to his eternal glory by Christ Jesus), after you have suffered a while, perfect, establish, strengthen, and settle you."],[10,10,"To him be the glory and the power forever and ever. Amen."],[11,11,"Through Silvanus, our faithful brother, as I consider him, I have written to you briefly, exhorting, and testifying that this is the true grace of God in which you stand."],[12,12,"She who is in Babylon, elect together with you, greets you; and so does Mark, my son."],[13,13,"Greet one another with a kiss of love. Peace be to you all who are in Christ Jesus. Amen."]]},"phrases":[[190,9,14,15,"c"],[190,13,10,11,"c"]],"lex":{"0":[102832],"1":[9916,14280,16426,31891],"2":[70800],"3":[5409,72002],"4":[72004],"5":[17265],"6":[7443],"7":[12232],"8":[71994],"9":[2918,72005],"11":[31720],"12":[72006]},"quotes":{"1":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",9,18]],"4":[["quoted_by","epistula-i-ad-corinthios",30,1],["quotes","proverbs",3,35],["quoted_by","clement-of-alexandria",4,105]],"5":[["quoted_by","origen-contra-celsum",3,62],["quoted_by","origen-contra-celsum",6,14],["quoted_by","origen-commentary-on-matthew-books-12-14",12,42]],"10":[["quoted_by","acta-philippi-tlg2948-tlg001",1,147]],"12":[["quoted_by","eusebius-of-caesarea",2,16],["quoted_by","eusebius-of-caesarea",6,25],["quoted_by","historia-ecclesiastica",2,82],["quoted_by","historia-ecclesiastica",6,137]]},"notecited":{"12":[["eusebius-of-caesarea",2,"15","1 Peter 5, 13"],["eusebius-of-caesarea",6,"25","1 Pet. 5, 13"]],"5":[["eusebius-of-caesarea",5,"2","1 Peter 5, 6"],["epistulae-vii-genuinae",1,"5.3","Prov. 3, 84; James 4, 6; *i Pet. 5, 6"]],"4":[["epistula-i-ad-corinthios",30,"1","Prov. 3, 34; James 4, 6; I Pet. 5, 5"],["socrates-historia-ecclesiastica",6,"16","1 Pet. v. 5."]],"6":[["hermas",3,"11.3","Ps. 54, 23; 1 Pet. 5,7"]],"7":[["generalis-elementaria-introductio",1,"8","1 Pet. 5, 8."]]}}
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diff --git a/text/1-timothy/1.json b/text/1-timothy/1.json
index 8400720efd0d6975bcb0c4fbdb3bdd303c0fd01b..e4698d70b1ffc10b62da5b035895a16d9a879d7b 100644
--- a/text/1-timothy/1.json
+++ b/text/1-timothy/1.json
@@ -1 +1 @@
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an apostle of Christ Jesus according to the commandment of God our Savior, and Christ Jesus our hope;"],[1,1,"to Timothy, my true child in faith: Grace, mercy, and peace, from God our Father and Christ Jesus our Lord."],[2,2,"As I exhorted you to stay at Ephesus when I was going into Macedonia, that you might charge certain men not to teach a different doctrine,"],[3,3,"neither to pay attention to myths and endless genealogies, which cause disputes, rather than God's stewardship, which is in faith --"],[4,4,"but the end of the charge is love, out of a pure heart and a good conscience and unfeigned faith;"],[5,5,"from which things some, having missed the mark, have turned aside to vain talking;"],[6,6,"desiring to be teachers of the law, though they understand neither what they say, nor about what they strongly affirm."],[7,7,"But we know that the law is good, if a man uses it lawfully,"],[8,8,"as knowing this, that law is not made for a righteous man, but for the lawless and insubordinate, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,"],[9,9,"for the sexually immoral, for homosexuals, for slave-traders, for liars, for perjurers, and for any other thing contrary to the sound doctrine;"],[10,10,"according to the gospel of the glory of the blessed God, which was committed to my trust."],[11,11,"And I thank him who enabled me, Christ Jesus our Lord, because he counted me faithful, appointing me to service;"],[12,12,"although I was before a blasphemer, a persecutor, and insolent. However, I obtained mercy, because I did it ignorantly in unbelief."],[13,13,"The grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus."],[14,14,"The saying is faithful and worthy of all acceptance, that Christ Jesus came into the world to save sinners; of whom I am chief."],[15,15,"However, for this cause I obtained mercy, that in me first, Jesus Christ might display all his patience, for an example of those who were going to believe in him for eternal life."],[16,16,"Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen."],[17,17,"This charge I commit to you, my child Timothy, according to the prophecies which led the way to you, that by them you may wage the good warfare;"],[18,18,"holding faith and a good conscience; which some having thrust away made a shipwreck concerning the faith;"],[19,19,"of whom is Hymenaeus and Alexander; whom I delivered to Satan, that they might be taught not to blaspheme."]]},"phrases":[[63,15,24,25,"c"],[144,14,2,3,"c"],[190,13,12,13,"c"]],"lex":{"0":[9628],"3":[46937],"4":[48287],"5":[52628],"8":[13381,17362,37368,71785],"9":[15859,137144],"11":[71253],"12":[49088,71789,135134,135753],"13":[71791],"14":[18091,34531],"15":[42823],"17":[20360,48481,134800],"18":[32704]},"quotes":{"1":[["quoted_by","eusebius-of-caesarea",5,2],["quoted_by","acta-archelai",1,0],["quoted_by","epistulae-interpolatae-et-epistulae-supp",4,0],["quoted_by","epistulae-interpolatae-et-epistulae-supp",5,0],["quoted_by","epistulae-interpolatae-et-epistulae-supp",10,0],["quoted_by","historia-ecclesiastica",5,6]],"4":[["quoted_by","clement-of-alexandria",1,174]],"7":[["quoted_by","clement-of-alexandria",1,174]],"8":[["quoted_by","demonstratio-evangelica",1,91]],"11":[["quoted_by","clement-of-alexandria",4,10],["quoted_by","clement-of-alexandria",4,95],["quoted_by","epistulae-interpolatae-et-epistulae-supp",3,0],["quoted_by","eusebius-of-caesarea-2",2,14],["quoted_by","adversus-eunomianos",1,8],["quoted_by","de-incarnatione-verbi",57,2],["quoted_by","historia-religiosa",1,15],["quoted_by","acta-philippi-tlg2948-tlg001",1,147]],"16":[["quoted_by","gregorius-nazianzenus-de-filio",1,12]],"17":[["quoted_by","clement-of-alexandria",2,28]],"18":[["quoted_by","clement-of-alexandria",2,28]]},"notecited":{"2":[["eusebius-of-caesarea",3,"4","1 Tim. 1, 3 Tit. 1, 5"],["theodoretus-historia-ecclesiastica",4,"9","2/3 vgl. 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an apostle of Christ Jesus according to the commandment of God our Savior, and Christ Jesus our hope;"],[1,1,"to Timothy, my true child in faith: Grace, mercy, and peace, from God our Father and Christ Jesus our Lord."],[2,2,"As I exhorted you to stay at Ephesus when I was going into Macedonia, that you might charge certain men not to teach a different doctrine,"],[3,3,"neither to pay attention to myths and endless genealogies, which cause disputes, rather than God's stewardship, which is in faith --"],[4,4,"but the end of the charge is love, out of a pure heart and a good conscience and unfeigned faith;"],[5,5,"from which things some, having missed the mark, have turned aside to vain talking;"],[6,6,"desiring to be teachers of the law, though they understand neither what they say, nor about what they strongly affirm."],[7,7,"But we know that the law is good, if a man uses it lawfully,"],[8,8,"as knowing this, that law is not made for a righteous man, but for the lawless and insubordinate, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,"],[9,9,"for the sexually immoral, for homosexuals, for slave-traders, for liars, for perjurers, and for any other thing contrary to the sound doctrine;"],[10,10,"according to the gospel of the glory of the blessed God, which was committed to my trust."],[11,11,"And I thank him who enabled me, Christ Jesus our Lord, because he counted me faithful, appointing me to service;"],[12,12,"although I was before a blasphemer, a persecutor, and insolent. However, I obtained mercy, because I did it ignorantly in unbelief."],[13,13,"The grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus."],[14,14,"The saying is faithful and worthy of all acceptance, that Christ Jesus came into the world to save sinners; of whom I am chief."],[15,15,"However, for this cause I obtained mercy, that in me first, Jesus Christ might display all his patience, for an example of those who were going to believe in him for eternal life."],[16,16,"Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen."],[17,17,"This charge I commit to you, my child Timothy, according to the prophecies which led the way to you, that by them you may wage the good warfare;"],[18,18,"holding faith and a good conscience; which some having thrust away made a shipwreck concerning the faith;"],[19,19,"of whom is Hymenaeus and Alexander; whom I delivered to Satan, that they might be taught not to blaspheme."]]},"phrases":[[63,15,24,25,"c"],[144,14,2,3,"c"],[190,13,12,13,"c"]],"lex":{"0":[9628],"3":[46937],"4":[48287],"5":[52628],"8":[13381,17362,37368,71785],"9":[15859,137144],"11":[71253],"12":[49088,71789,135134,135753],"13":[71791],"14":[18091,34531],"15":[42823],"17":[20360,48481,134800],"18":[32704]},"quotes":{"1":[["quoted_by","eusebius-of-caesarea",5,2],["quoted_by","acta-archelai",1,0],["quoted_by","epistulae-interpolatae-et-epistulae-supp",4,0],["quoted_by","epistulae-interpolatae-et-epistulae-supp",5,0],["quoted_by","epistulae-interpolatae-et-epistulae-supp",10,0],["quoted_by","historia-ecclesiastica",5,6],["quoted_by","origen-contra-celsum",8,18],["quoted_by","origen-commentary-on-john-books-1-2-6-10",1,264]],"4":[["quoted_by","clement-of-alexandria",1,174]],"7":[["quoted_by","clement-of-alexandria",1,174]],"8":[["quoted_by","demonstratio-evangelica",1,91]],"11":[["quoted_by","clement-of-alexandria",4,10],["quoted_by","clement-of-alexandria",4,95],["quoted_by","epistulae-interpolatae-et-epistulae-supp",3,0],["quoted_by","eusebius-of-caesarea-2",2,14],["quoted_by","adversus-eunomianos",1,8],["quoted_by","de-incarnatione-verbi",57,2],["quoted_by","historia-religiosa",1,15],["quoted_by","acta-philippi-tlg2948-tlg001",1,147],["quoted_by","origen-contra-celsum",8,69]],"14":[["quoted_by","origen-contra-celsum",1,62]],"16":[["quoted_by","gregorius-nazianzenus-de-filio",1,12]],"17":[["quoted_by","clement-of-alexandria",2,28]],"18":[["quoted_by","clement-of-alexandria",2,28]]},"notecited":{"2":[["eusebius-of-caesarea",3,"4","1 Tim. 1, 3 Tit. 1, 5"],["theodoretus-historia-ecclesiastica",4,"9","2/3 vgl. Matth. 20, 23. 25, 34 — 3/4 vgl.I Tim. 1, 3 — 5/6 vgl. I Kor. 6, 9 — 12 I Tim. 3, 2"]],"15":[["eusebius-of-caesarea",5,"1","1 Tim. 1, 16"]],"18":[["eusebius-of-caesarea",8,"2","1 Tim. 1, 19"],["origen-commentary-on-matthew-books-10-11",11,"7","1 Vgl. Orig. Exh. 14 (I, 14, 8) zu διανήχεσθαι — 3. 8 Vgl. I. Tim. 1, 19 — 9 f Vgl. II. Thess, 2, 3 f — 12 öm. 13, 12 — 19 Vgl. Hebr. 6, 1 — 25 Vgl. Jes. 58, 9"]],"16":[["epistula-ii-ad-corinthios",20,"4","I Tim. 1. 17"]],"4":[["epistulae-vii-genuinae",1,"14.1","1 Tim. 1, 5)"]],"0":[["epistula-ad-philippenses",1,"8.1","I Tim. 1, 1"]],"3":[["theodoretus-historia-ecclesiastica",5,"10","1/2 vgl. Apok. 12, 9. 20, 2 u. 10 — 3/4 vgl. II Tim. 2, 16—18 — 7 ι Kor. 15, 58. Kol. 1, 23. II Tim. 2, 19 — 8 vgl. II Tim. 2, 23. I Tim. 1, 4 u. 6. 6, 4 — 9/10 unten S. 297, 13 f? — 11/12 Gal. 1, 9 — 17 vgl. Hermas, Man"]],"11":[["origen-commentary-on-matthew-books-12-14",12,"12","1 Luc. 13, 24 — 12 Vgl. I. Tim. 1, 12; Phil. 4, 13 — 15—93,16 Vgl. C luc Nr. 22 Or. (Schluß): πύλαι δὲ ᾅδου διάφοροι πορνεία, ἄρνησις, φιλαργυρία καὶ τὰ λοιπὰ κακά κτλ. Vgl. dazu auch C1 Nr. 200 Or. — 32 f Vgl. I. Tim. 6"]],"6":[["origen-commentary-on-matthew-books-12-14",12,"41","6 I. Kor. 13, 5 — 7ff Vgl. I. Kor. 9, 19 - 16 Luc. 9, 33 — 18 ff Vgl. I. Tim. 1, 7 - 30 Luc. 9, 33 - Marc. 9, 6 - 32 Prov. 16, 23"]]}}
\ No newline at end of file
diff --git a/text/1-timothy/2.json b/text/1-timothy/2.json
index 43effec283a85d19f923e79442030566faceef37..2bca19b61ad0530bbcb96f18d359dabefef588bf 100644
--- a/text/1-timothy/2.json
+++ b/text/1-timothy/2.json
@@ -1 +1 @@
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exhort therefore, first of all, that petitions, prayers, intercessions, and givings of thanks, be made for all men:"],[1,1,"for kings and all who are in high places; that we may lead a tranquil and quiet life in all godliness and reverence."],[2,2,"For this is good and acceptable in the sight of God our Savior;"],[3,3,"who desires all people to be saved and come to full knowledge of the truth."],[4,4,"For there is one God, and one mediator between God and men, the man Christ Jesus,"],[5,5,"who gave himself as a ransom for all; the testimony in its own times;"],[6,6,"to which I was appointed a preacher and an apostle (I am telling the truth in Christ, not lying), a teacher of the Gentiles in faith and truth."],[7,7,"I desire therefore that the men in every place pray, lifting up holy hands without wrath and doubting."],[8,8,"In the same way, that women also adorn themselves in decent clothing, with modesty and propriety; not just with braided hair, gold, pearls, or expensive clothing;"],[9,9,"but (which becomes women professing godliness) with good works."],[10,10,"Let a woman learn in quietness with all subjection."],[11,11,"But I don't permit a woman to teach, nor to exercise authority over a man, but to be in quietness."],[12,12,"For Adam was first formed, then Eve."],[13,13,"Adam wasn't deceived, but the woman, being deceived, has fallen into disobedience;"],[14,14,"but she will be saved through her child-bearing, if they continue in faith, love, and sanctification with sobriety."]]},"phrases":[],"lex":{"0":[21190,42938],"1":[48,37116,47365,71793],"2":[58952],"4":[54816],"5":[71795],"6":[749,126995],"8":[15983,44694,47608,125728],"9":[13038],"10":[120194],"14":[71800]},"quotes":{"1":[["quoted_by","ad-autolycum",3,13]],"3":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",6,11],["quoted_by","demonstratio-evangelica",1,193],["quoted_by","symposium-sive-convivium-decem-virginum",1,2]],"4":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",4,10],["quoted_by","eusebius-of-caesarea-2",1,29],["quoted_by","eusebius-of-caesarea-2",1,142],["quoted_by","eusebius-of-caesarea-2",1,144],["quoted_by","eusebius-of-caesarea-2",1,149],["quoted_by","gregorius-nazianzenus-de-filio",1,13]],"7":[["quoted_by","historia-religiosa",1,8]],"8":[["quoted_by","paedagogus",2,12],["quoted_by","paedagogus",3,11]],"9":[["quoted_by","paedagogus",2,12]],"14":[["quoted_by","clement-of-alexandria",3,89]]},"notecited":{"6":[["eusebius-of-caesarea",6,"14","1 Tim. 2, 7; 2 Tim. 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exhort therefore, first of all, that petitions, prayers, intercessions, and givings of thanks, be made for all men:"],[1,1,"for kings and all who are in high places; that we may lead a tranquil and quiet life in all godliness and reverence."],[2,2,"For this is good and acceptable in the sight of God our Savior;"],[3,3,"who desires all people to be saved and come to full knowledge of the truth."],[4,4,"For there is one God, and one mediator between God and men, the man Christ Jesus,"],[5,5,"who gave himself as a ransom for all; the testimony in its own times;"],[6,6,"to which I was appointed a preacher and an apostle (I am telling the truth in Christ, not lying), a teacher of the Gentiles in faith and truth."],[7,7,"I desire therefore that the men in every place pray, lifting up holy hands without wrath and doubting."],[8,8,"In the same way, that women also adorn themselves in decent clothing, with modesty and propriety; not just with braided hair, gold, pearls, or expensive clothing;"],[9,9,"but (which becomes women professing godliness) with good works."],[10,10,"Let a woman learn in quietness with all subjection."],[11,11,"But I don't permit a woman to teach, nor to exercise authority over a man, but to be in quietness."],[12,12,"For Adam was first formed, then Eve."],[13,13,"Adam wasn't deceived, but the woman, being deceived, has fallen into disobedience;"],[14,14,"but she will be saved through her child-bearing, if they continue in faith, love, and sanctification with sobriety."]]},"phrases":[],"lex":{"0":[21190,42938],"1":[48,37116,47365,71793],"2":[58952],"4":[54816],"5":[71795],"6":[749,126995],"8":[15983,44694,47608,125728],"9":[13038],"10":[120194],"14":[71800]},"quotes":{"0":[["quoted_by","origen-contra-celsum",8,72]],"1":[["quoted_by","ad-autolycum",3,13],["quoted_by","origen-contra-celsum",8,72]],"3":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",6,11],["quoted_by","demonstratio-evangelica",1,193],["quoted_by","symposium-sive-convivium-decem-virginum",1,2]],"4":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",4,10],["quoted_by","eusebius-of-caesarea-2",1,29],["quoted_by","eusebius-of-caesarea-2",1,142],["quoted_by","eusebius-of-caesarea-2",1,144],["quoted_by","eusebius-of-caesarea-2",1,149],["quoted_by","gregorius-nazianzenus-de-filio",1,13]],"7":[["quoted_by","historia-religiosa",1,8]],"8":[["quoted_by","paedagogus",2,12],["quoted_by","paedagogus",3,11]],"9":[["quoted_by","paedagogus",2,12]],"14":[["quoted_by","clement-of-alexandria",3,89]]},"notecited":{"6":[["eusebius-of-caesarea",6,"14","1 Tim. 2, 7; 2 Tim. 1, 11; Rom. 11, 13"],["origen-commentary-on-matthew-books-10-11",10,"22","3ff Anders in der fälschlich dem Origenes zugeschriebenen Homilie XVII in Gen. - 4 Gen. 49, 10 - 12 Vgl. I. Tim. 2, 7 - 15 Luc. 3, 1 - 16ff d. h. Josephus? Vgl. Harnack TU. 42, 4, 52; dazu slav. Josephus - 18ff Vgl. Deut"],["origen-commentary-on-matthew-books-10-11",11,"17","7. 17 Vgl. zu S. 62, 15 f — 8 Vgl. I. Kor. 10, 18 — 11 Vgl. I. Tim. 2, 7; Eph. 4, 25? — II. Kor. 5, 16 — 15 Vgl. Rom. 11, 5 — 16 I. Kor. 1, 27 — 18. 20 Vgl. I. Kor. 1, 28 — 18 Vgl. Rom. 10, 19 (Deut. 32, 21) — 19 f Vgl. "]],"3":[["hermas",25,"2.9","1 Tim. 2, 4"],["demonstratio-evangelica",1,"7.3","12 Matth. 5, 17. 29 1. Tim, 2, 4."],["symposium-sive-convivium-decem-virginum",1,"2","1 I Tim. 2, 4 — 2 Symp. S. 33, 19. 42, 3 u. 182 AI — 8 Symp. 2, 3. 3, 5 — 9 I Kor. 7, 38 — 16 Mt. 22, 30 — 19 Mt. 19, 11 f"]],"14":[["symposium-sive-convivium-decem-virginum",1,"3","1 IKor. 4, 15 — 3. 10 Ephes. 5, 32 — 8 vgl. I Tim. 2, 15 — 14 Gen. 1, 28. 2, 24 — 18 Tgl. De lepra 5, 2 — 22 Ephes. 5, 25f"]],"2":[["symposium-sive-convivium-decem-virginum",1,"3","1 Symp, S. 25, 3. 33, 17. 19. S. 182. 194 AI. De res. I, 25, 1. 39, 5. Plato Symp. 196D — 5 IKor. 7, 25—28 — 12 vgl. Plato Eryx. 395 E — 15 Tgl. Phil. 4 I Tim. 2, 3 — 16 I Kor. 7, 25 — 18. 21 I Kor. 7, 28"]],"5":[["the-epistle-to-diogentus",9,"2","Rom. 8, 32 Eph. 1, 7 ; I Tim. 2, 6 I Pet. 3, 18"]]}}
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diff --git a/text/1-timothy/3.json b/text/1-timothy/3.json
index 67c55bf678b05a966a167bee13182133f9879b30..5c1abdebdeb7224ef6a48d9dbc072b49a253acc3 100644
--- a/text/1-timothy/3.json
+++ b/text/1-timothy/3.json
@@ -1 +1 @@
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is a faithful saying: if a man seeks the office of an overseer, he desires a good work."],[1,1,"The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching;"],[2,2,"not a drinker, not violent, not greedy for money, but gentle, not quarrelsome, not covetous;"],[3,3,"one who rules his own house well, having children in subjection with all reverence;"],[4,4,"(but if a man doesn't know how to rule his own house, how will he take care of the assembly of God?)"],[5,5,"not a new convert, lest being puffed up he fall into the same condemnation as the devil."],[6,6,"Moreover he must have good testimony from those who are outside, to avoid falling into reproach and the snare of the devil."],[7,7,"Deacons, in the same way, must be reverent, not double-tongued, not addicted to much wine, not greedy for money;"],[8,8,"holding the mystery of the faith in a pure conscience."],[9,9,"Let them also first be tested; then let them serve as deacons, if they are blameless."],[10,10,"Their wives in the same way must be reverent, not slanderers, temperate, faithful in all things."],[11,11,"Let deacons be husbands of one wife, ruling their children and their own houses well."],[12,12,"For those who have served well as deacons gain to themselves a good standing, and great boldness in the faith which is in Christ Jesus."],[13,13,"These things I write to you, hoping to come to you shortly;"],[14,14,"but if I wait long, that you may know how men ought to behave themselves in the house of God, which is the assembly of the living God, the pillar and ground of the truth."],[15,15,"Without controversy, the mystery of godliness is great: God was revealed in the flesh, Justified in the spirit, Seen by angels, Preached among the nations, Believed on in the world, And received up in glory."]]},"phrases":[[190,12,14,15,"c"]],"lex":{"1":[6532,7539,13337,71801],"2":[41050,41615],"4":[18811],"5":[71802,137947],"6":[11787],"7":[9719,11612,39091,71803],"8":[42051],"9":[15079],"10":[13337],"12":[46457],"14":[6750,12651,71805]},"quotes":{"14":[["quoted_by","eusebius-of-caesarea",10,4],["quoted_by","historia-ecclesiastica",10,20]]},"notecited":{"14":[["eusebius-of-caesarea",5,"1","1 Tim. 3, 15"],["eusebius-of-caesarea",10,"4","1 Tim. 3, 15"]],"0":[["eusebius-of-caesarea",6,"43","1 Tim. 3, 1"],["socrates-historia-ecclesiastica",7,"25","1 Tim. iii. 1."]],"15":[["eusebius-of-caesarea",7,"30","Cf. 1 Tim. 3, 16"],["the-epistle-to-diogentus",11,"3","I Tim. 3, 16"]],"1":[["demonstratio-evangelica",1,"9.21","25 1 Tim. 3, 2."],["theodoretus-historia-ecclesiastica",4,"9","2/3 vgl. Matth. 20, 23. 25, 34 — 3/4 vgl.I Tim. 1, 3 — 5/6 vgl. I Kor. 6, 9 — 12 I Tim. 3, 2"]]}}
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is a faithful saying: if a man seeks the office of an overseer, he desires a good work."],[1,1,"The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching;"],[2,2,"not a drinker, not violent, not greedy for money, but gentle, not quarrelsome, not covetous;"],[3,3,"one who rules his own house well, having children in subjection with all reverence;"],[4,4,"(but if a man doesn't know how to rule his own house, how will he take care of the assembly of God?)"],[5,5,"not a new convert, lest being puffed up he fall into the same condemnation as the devil."],[6,6,"Moreover he must have good testimony from those who are outside, to avoid falling into reproach and the snare of the devil."],[7,7,"Deacons, in the same way, must be reverent, not double-tongued, not addicted to much wine, not greedy for money;"],[8,8,"holding the mystery of the faith in a pure conscience."],[9,9,"Let them also first be tested; then let them serve as deacons, if they are blameless."],[10,10,"Their wives in the same way must be reverent, not slanderers, temperate, faithful in all things."],[11,11,"Let deacons be husbands of one wife, ruling their children and their own houses well."],[12,12,"For those who have served well as deacons gain to themselves a good standing, and great boldness in the faith which is in Christ Jesus."],[13,13,"These things I write to you, hoping to come to you shortly;"],[14,14,"but if I wait long, that you may know how men ought to behave themselves in the house of God, which is the assembly of the living God, the pillar and ground of the truth."],[15,15,"Without controversy, the mystery of godliness is great: God was revealed in the flesh, Justified in the spirit, Seen by angels, Preached among the nations, Believed on in the world, And received up in glory."]]},"phrases":[[190,12,14,15,"c"]],"lex":{"1":[6532,7539,13337,71801],"2":[41050,41615],"4":[18811],"5":[71802,137947],"6":[11787],"7":[9719,11612,39091,71803],"8":[42051],"9":[15079],"10":[13337],"12":[46457],"14":[6750,12651,71805]},"quotes":{"0":[["quoted_by","origen-commentary-on-matthew-books-12-14",14,21]],"1":[["quoted_by","origen-commentary-on-matthew-books-12-14",14,21]],"11":[["quoted_by","origen-commentary-on-matthew-books-12-14",14,21]],"14":[["quoted_by","eusebius-of-caesarea",10,4],["quoted_by","historia-ecclesiastica",10,20],["quoted_by","origen-contra-celsum",5,32],["quoted_by","origen-commentary-on-john-books-1-2-6-10",10,133]]},"notecited":{"14":[["eusebius-of-caesarea",5,"1","1 Tim. 3, 15"],["eusebius-of-caesarea",10,"4","1 Tim. 3, 15"],["origen-commentary-on-john-books-1-2-6-10",10,"137","3 Vgl. Diog. L. IX, 5. — 4 Vgl. hom. in Jer. IX, 2 (60, 21 KL): ὅρασις τῆς εἰρήνης. — 9 Vgl. Joh. 2, 1ff. — 10 Vgl. Job. 2, 12. — 11 Vgl. Joh. 2, 14. — 12 Vgl. hom. in Jer. IX, 2. Sel. in Ps. 45. 5. — 14 Vgl. Joh. 2, 16."]],"0":[["eusebius-of-caesarea",6,"43","1 Tim. 3, 1"],["socrates-historia-ecclesiastica",7,"25","1 Tim. iii. 1."],["origen-commentary-on-matthew-books-10-11",11,"16","5 f Vgl. Matth. 6, 4 — 6 ff Vgl. Harnack TU. 42, 4, 135 A. 1: ,,berechnende, ürdige Askese und Lehrausübung“ — 10 f Vgl. I. 12, 28 — 12 Vgl. I. Tim. 3, 1 — 14 ff Vgl. I. Tim. 3, 1 f — 27 Matth. 14, 34 — 28 f Vgl. Matth. "],["origen-commentary-on-matthew-books-12-14",14,"22","8ff Vgl. Deut. 24, 1 — 33 I. Tim. 3, 1—2 1 1. μετανοίας <ἄγγελον> mit Koe, vgl. Hermas Sim. 5, 7 4 καὶ <Μ 12 προσέχομεν Μ 17 f τοῦτο <ν>. . . ἀγγέλου [ς] Ηu 29 ἀνειληφότων ? Diehl"]],"15":[["eusebius-of-caesarea",7,"30","Cf. 1 Tim. 3, 16"],["the-epistle-to-diogentus",11,"3","I Tim. 3, 16"],["origen-commentary-on-matthew-books-10-11",10,"17","2 Vgl. Matth. 2, 1 — 7 I. Kor. 1, 23 — 8f Vgl. I. Tim. 3, 16 — 9 Vgl. Röm. 10, 18; II. Thess. 3, 1 — 11 Vgl. Eph. 2, 12 — 17 Matth. 12, 42 — 26f Vgl. Π 161, 5f — 27ff Vgl. Harnack TU. 42, 4, 37 — 29ff Vgl. Harnack a. O.:"],["origen-commentary-on-john-books-1-2-6-10",2,"213","1 Vgl. Gal. 3, 19 f. Hebr. 7, 26 ff. I Job. 2. 1. — 2 Vgl. Joh. 10, 9. – 5 Vgl. Jer. 49, 5. Jes. 43, 10. — 8 Jes. 43, 10. — 14 Vgl. I Tim. 3, 16. — 17 Act. 1, 8. 19 Vgl. Matth 8, 4. — 22 Vgl. Matth. .5, 16. —25 Vgl. Job."]],"1":[["demonstratio-evangelica",1,"9.21","25 1 Tim. 3, 2."],["theodoretus-historia-ecclesiastica",4,"9","2/3 vgl. Matth. 20, 23. 25, 34 — 3/4 vgl.I Tim. 1, 3 — 5/6 vgl. I Kor. 6, 9 — 12 I Tim. 3, 2"],["origen-commentary-on-matthew-books-12-14",12,"15","1–11 I. Tim. 3, 2—4 — 18ff Vgl. Harnack TU. 42, 4, 138 A. 3 — 23f Vgl. I. 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diff --git a/text/1-timothy/4.json b/text/1-timothy/4.json
index d39a6a38d5fa85b03a126abd96a29bcd891ed627..fbe0344be356e97fa5d6e93967d5cb2ca06ffdef 100644
--- a/text/1-timothy/4.json
+++ b/text/1-timothy/4.json
@@ -1 +1 @@
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the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons,"],[1,1,"through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron;"],[2,2,"forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth."],[3,3,"For every creature of God is good, and nothing is to be rejected, if it is received with thanksgiving."],[4,4,"For it is sanctified through the word of God and prayer."],[5,5,"If you instruct the brothers of these things, you will be a good servant of Christ Jesus, nourished in the words of the faith, and of the good doctrine which you have followed."],[6,6,"But refuse profane and old wives' fables. Exercise yourself toward godliness."],[7,7,"For bodily exercise has some value, but godliness has value for all things, having the promise of the life which is now, and of that which is to come."],[8,8,"This saying is faithful and worthy of all acceptance."],[9,9,"For to this end we both labor and suffer reproach, because we have set our trust in the living God, who is the Savior of all men, especially of those who believe."],[10,10,"Command and teach these things."],[11,11,"Let no man despise your youth; but be an example to those who believe, in word, in your way of life, in love, in spirit, in faith, and in purity."],[12,12,"Until I come, pay attention to reading, to exhortation, and to teaching."],[13,13,"Don't neglect the gift that is in you, which was given to you by prophecy, with the laying on of the hands of the elders."],[14,14,"Be diligent in these things. Give yourself wholly to them, that your progress may be revealed to all."],[15,15,"Pay attention to yourself, and to your teaching. Continue in these things, for in doing this you will save both yourself and those who hear you."]]},"phrases":[[144,4,3,5,"c"],[144,5,12,15,"c"],[144,8,2,3,"c"]],"lex":{"0":[14569],"1":[80548],"2":[17187],"5":[9462,26332,37336],"6":[10014,18963,26263,71809],"7":[18773,39954],"9":[28534],"11":[18403],"13":[48481,71160,134931],"14":[9235],"15":[37353]},"quotes":{"0":[["quoted_by","clement-of-alexandria",3,50],["quoted_by","clement-of-alexandria",3,84],["quoted_by","oratio-i-contra-arianos",1,7],["quoted_by","socrates-historia-ecclesiastica",1,5],["quoted_by","refutatio-omnium-haeresium",8,19]],"2":[["quoted_by","clement-of-alexandria",3,84],["quoted_by","refutatio-omnium-haeresium",7,29],["quoted_by","refutatio-omnium-haeresium",8,19]],"3":[["quoted_by","clement-of-alexandria",3,84],["quoted_by","oratio-ii-contra-arianos",1,44],["quoted_by","refutatio-omnium-haeresium",8,19]],"4":[["quoted_by","clement-of-alexandria",3,84],["quoted_by","refutatio-omnium-haeresium",8,19]],"7":[["quoted_by","work",1,8],["quoted_by","protrepticus",1,8],["quoted_by","paedagogus",1,1],["quoted_by","paedagogus",3,12]],"9":[["quoted_by","work",1,8],["quoted_by","protrepticus",1,8],["quoted_by","epistulae-interpolatae-et-epistulae-supp",3,2],["quoted_by","epistulae-interpolatae-et-epistulae-supp",5,0],["quoted_by","epistulae-interpolatae-et-epistulae-supp",11,23]],"11":[["quoted_by","clement-of-alexandria",4,99],["quoted_by","epistulae-interpolatae-et-epistulae-supp",3,10],["quoted_by","epistulae-interpolatae-et-epistulae-supp",10,9]]},"notecited":{"14":[["epistula-ad-philippenses",1,"12.3","I Tim. 2, 1. 2 Mt. 5, 44; Luke 6, 27 Phil. 8, 18 Joh. 15, 16; 1 Tim. 4, 15 James 1, 4"]],"0":[["socrates-historia-ecclesiastica",1,"6","Cf. 1 Tim. iv. 1; Tit. i. 14."]],"2":[["socrates-historia-ecclesiastica",2,"43","Cp. 1 Tim. iv. 3."]]}}
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the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons,"],[1,1,"through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron;"],[2,2,"forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth."],[3,3,"For every creature of God is good, and nothing is to be rejected, if it is received with thanksgiving."],[4,4,"For it is sanctified through the word of God and prayer."],[5,5,"If you instruct the brothers of these things, you will be a good servant of Christ Jesus, nourished in the words of the faith, and of the good doctrine which you have followed."],[6,6,"But refuse profane and old wives' fables. Exercise yourself toward godliness."],[7,7,"For bodily exercise has some value, but godliness has value for all things, having the promise of the life which is now, and of that which is to come."],[8,8,"This saying is faithful and worthy of all acceptance."],[9,9,"For to this end we both labor and suffer reproach, because we have set our trust in the living God, who is the Savior of all men, especially of those who believe."],[10,10,"Command and teach these things."],[11,11,"Let no man despise your youth; but be an example to those who believe, in word, in your way of life, in love, in spirit, in faith, and in purity."],[12,12,"Until I come, pay attention to reading, to exhortation, and to teaching."],[13,13,"Don't neglect the gift that is in you, which was given to you by prophecy, with the laying on of the hands of the elders."],[14,14,"Be diligent in these things. Give yourself wholly to them, that your progress may be revealed to all."],[15,15,"Pay attention to yourself, and to your teaching. Continue in these things, for in doing this you will save both yourself and those who hear you."]]},"phrases":[[144,4,3,5,"c"],[144,5,12,15,"c"],[144,8,2,3,"c"]],"lex":{"0":[14569],"1":[80548],"2":[17187],"5":[9462,26332,37336],"6":[10014,18963,26263,71809],"7":[18773,39954],"9":[28534],"11":[18403],"13":[48481,71160,134931],"14":[9235],"15":[37353]},"quotes":{"0":[["quoted_by","clement-of-alexandria",3,50],["quoted_by","clement-of-alexandria",3,84],["quoted_by","oratio-i-contra-arianos",1,7],["quoted_by","socrates-historia-ecclesiastica",1,5],["quoted_by","refutatio-omnium-haeresium",8,19],["quoted_by","origen-contra-celsum",5,63]],"1":[["quoted_by","origen-contra-celsum",5,63]],"2":[["quoted_by","clement-of-alexandria",3,84],["quoted_by","refutatio-omnium-haeresium",7,29],["quoted_by","refutatio-omnium-haeresium",8,19],["quoted_by","origen-contra-celsum",5,63]],"3":[["quoted_by","clement-of-alexandria",3,84],["quoted_by","oratio-ii-contra-arianos",1,44],["quoted_by","refutatio-omnium-haeresium",8,19],["quoted_by","origen-contra-celsum",8,31]],"4":[["quoted_by","clement-of-alexandria",3,84],["quoted_by","refutatio-omnium-haeresium",8,19],["quoted_by","origen-contra-celsum",8,31],["quoted_by","origen-commentary-on-matthew-books-10-11",11,13]],"7":[["quoted_by","work",1,8],["quoted_by","protrepticus",1,8],["quoted_by","paedagogus",1,1],["quoted_by","paedagogus",3,12]],"9":[["quoted_by","work",1,8],["quoted_by","protrepticus",1,8],["quoted_by","epistulae-interpolatae-et-epistulae-supp",3,2],["quoted_by","epistulae-interpolatae-et-epistulae-supp",5,0],["quoted_by","epistulae-interpolatae-et-epistulae-supp",11,23],["quoted_by","origen-contra-celsum",4,27],["quoted_by","origen-commentary-on-john-books-1-2-6-10",6,304]],"11":[["quoted_by","clement-of-alexandria",4,99],["quoted_by","epistulae-interpolatae-et-epistulae-supp",3,10],["quoted_by","epistulae-interpolatae-et-epistulae-supp",10,9]],"12":[["quoted_by","origen-commentary-on-matthew-books-10-11",10,14]]},"notecited":{"14":[["epistula-ad-philippenses",1,"12.3","I Tim. 2, 1. 2 Mt. 5, 44; Luke 6, 27 Phil. 8, 18 Joh. 15, 16; 1 Tim. 4, 15 James 1, 4"]],"0":[["socrates-historia-ecclesiastica",1,"6","Cf. 1 Tim. iv. 1; Tit. i. 14."],["origen-commentary-on-matthew-books-12-14",14,"16","1 Vgl. Prov. 19, 11 — 10 I. Kor. 7, 7 — 17 Eph. 5, 25 — 19 Eph. 5,33 — 26 I. Tim. 4, 1—3 1 <ὅπου> παρὰ θεοῦ KI, vgl. lat. παρ᾿ οὖ M H 8 τὸν <Ηa 18 Χριστὸς <ἠγάπησεν> Koe, vgl. lat. 30 ἰδίαν] οἰκεῖαν Μ 10 <homines> Kl, vg"]],"2":[["socrates-historia-ecclesiastica",2,"43","Cp. 1 Tim. iv. 3."]],"12":[["origen-commentary-on-matthew-books-10-11",10,"15","2 II. Kor. 3, 16f — 5f I. Kor. 1, 5 — 9 Matth. 6, 20 — 10f. 16f. 18ff Vgl. Matth. 6, 20 — 13 Prov. 25, 20a — 16 Matth. 6, 21 — 17 Psal. 26, 3— 19 Joh. 10, 8 — 21 Eph. 2, 6 — 22 Phil. 3, 20 — 30 I. Tim. 4, 13 — 31 Psal. 1"]],"4":[["origen-commentary-on-matthew-books-10-11",11,"14","1ff Vgl. II. Kor. 3, 7 — 4 Rom. 7, 14 — 5 Rom. 7, 12 — 7 Vgl. II. Kor. 3, 6 — 7 ff Vgl. II. Kor. 3, 14 —16 — 9 II. Kor. 3, 16 f — 17 Vgl. I. Kor. 8, 7 — 18 Rom. 14, 23 — 21 Vgl. I. Tim. 4, 5 — 22/23 Vgl. I. Kor. 11, 27 —"],["origen-commentary-on-matthew-books-10-11",11,"15","3 Vgl. I. Tim. 4,5 — 5 Vgl. Rom. 12, 6 — 7 Vgl. I. Kor. 11, 27 — 10. 12 Vgl. Joh. 1, 14 — 10 f Vgl. Joh. 6, 55. 51. 57 — 13 Joh. 6, 51. 58 — 17 —26 Vgl. C v Nr. 16 Or. = C marc Nr. 4 Or. ? — 27/28 Vgl. I. Kor. 4, 5 — 29 "]],"9":[["origen-commentary-on-john-books-1-2-6-10",6,"307","7 Vgl. Job. 5, 39. — 8 Matth. 5, 13. — 12 Matth. 24, 12. — 25 Luk. 18, 8. — 18 Job. 1, 29. - 23 I Job. 2, If. — 27 I Tim. 4, 10. — 30 Job. 1, 29. — 31 Vgl. Mattb. 11, 9."]]}}
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diff --git a/text/1-timothy/5.json b/text/1-timothy/5.json
index 1e06fa3f4dc6425d35c3b1b302d8e89cff11527e..ef677b6c04bc549e80e2c56f488fdc9e9eb9a4cd 100644
--- a/text/1-timothy/5.json
+++ b/text/1-timothy/5.json
@@ -1 +1 @@
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rebuke an older man, but exhort him as a father; the younger men as brothers;"],[1,1,"the elder women as mothers; the younger as sisters, in all purity."],[2,2,"Honor widows who are widows indeed."],[3,3,"But if any widow has children or grandchildren, let them learn first to show piety towards their own family, and to repay their parents, for this is acceptable in the sight of God."],[4,4,"Now she who is a widow indeed, and desolate, has her hope set on God, and continues in petitions and prayers night and day."],[5,5,"But she who gives herself to pleasure is dead while she lives."],[6,6,"Also command these things, that they may be without reproach."],[7,7,"But if anyone doesn't provide for his own, and especially his own household, he has denied the faith, and is worse than an unbeliever."],[8,8,"Let no one be enrolled as a widow under sixty years old, having been the wife of one man,"],[9,9,"being approved by good works, if she has brought up children, if she has been hospitable to strangers, if she has washed the saints' feet, if she has relieved the afflicted, and if she has diligently followed every good work."],[10,10,"But refuse younger widows, for when they have grown wanton against Christ, they desire to marry;"],[11,11,"having condemnation, because they have rejected their first pledge."],[12,12,"Besides, they also learn to be idle, going about from house to house. Not only idle, but also gossips and busybodies, saying things which they ought not."],[13,13,"I desire therefore that the younger widows marry, bear children, rule the household, and give no occasion to the adversary for reviling."],[14,14,"For already some have turned aside after Satan."],[15,15,"If any man or woman who believes has widows, let them relieve them, and don't let the assembly be burdened; that it might relieve those who are widows indeed."],[16,16,"Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching."],[17,17,"For the Scripture says, \"You shall not muzzle the ox when it treads out the grain.\" And, \"The laborer is worthy of his wages.\""],[18,18,"Don't receive an accusation against an elder, except at the word of two or three witnesses."],[19,19,"Those who sin, reprove in the sight of all, that the rest also may be in fear."],[20,20,"I charge you in the sight of God, and Christ Jesus, and the elect angels, that you observe these things without prejudice, doing nothing by partiality."],[21,21,"Lay hands hastily on no one, neither be a participant in other men's sins. Keep yourself pure."],[22,22,"Be no longer a drinker of water only, but use a little wine for your stomach's sake and your frequent infirmities."],[23,23,"Some men's sins are evident, preceding them to judgment, and some also follow later."],[24,24,"In the same way also there are good works that are obvious, and those that are otherwise can't be hidden."]]},"phrases":[[144,16,12,13,"c"],[176,15,12,13,"c"]],"lex":{"0":[4736],"1":[24105,135639],"3":[20398],"4":[13476],"5":[71811],"7":[18733],"8":[4282],"9":[2241,16494],"10":[71813],"12":[48002],"13":[71815,71816],"16":[28534],"18":[2655],"19":[22973],"20":[36380,39714,71817,108463],"21":[19770],"22":[2485,17315]},"quotes":{"2":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",10,7]],"13":[["quoted_by","clement-of-alexandria",3,88]],"14":[["quoted_by","clement-of-alexandria",3,88]],"17":[["quoted_by","clemens-romanus-4",3,70]],"20":[["quoted_by","clement-of-alexandria",1,3]],"22":[["quoted_by","praeperatio-evangelica",12,120]],"23":[["quoted_by","socrates-historia-ecclesiastica",5,0]]},"notecited":{"16":[["epistula-i-ad-corinthios",61,"1","1 Tim. 5, 17; Tob, 13, 6, 10"]],"4":[["epistula-ad-philippenses",1,"4.3","1 Tim. 5, 5"]],"23":[["socrates-historia-ecclesiastica",5,"praef","1 Tim. v. 24."]],"18":[["theodoretus-historia-ecclesiastica",1,"21","2—S. S. 72 3 vgl. Philostorg. 11 7 — 10/11 vgl. Deut. 19, 15. 17, 6. Matth. 18 — 12/13 1 Tim. 5, 19 —17 vgl. Sozomen. II 19, 1. Socrat. I 24, 1. Adv. Rufin. 3, 42"]],"17":[["on-three-virtues-that-is-to-say-on-coura",1,"146","2 Deut. 25,4. cf. loseph. Ant. lud. IV § 233 μηδὲ βοῶν ὁπότε τρίβοιεν τοὺς στάχυας ἀποδεῖν τὰ στόματα ἐπὶ τῆς ἅλωος· οὐ γσ̀ρ εἶναι δίκαιον εἴργειν τοὺς συνειργασμένους τοῦ καρποῦ καὶ περὶ τὴν γένεσιν αὐτοῦ πονήσαντας. 2 "]]}}
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rebuke an older man, but exhort him as a father; the younger men as brothers;"],[1,1,"the elder women as mothers; the younger as sisters, in all purity."],[2,2,"Honor widows who are widows indeed."],[3,3,"But if any widow has children or grandchildren, let them learn first to show piety towards their own family, and to repay their parents, for this is acceptable in the sight of God."],[4,4,"Now she who is a widow indeed, and desolate, has her hope set on God, and continues in petitions and prayers night and day."],[5,5,"But she who gives herself to pleasure is dead while she lives."],[6,6,"Also command these things, that they may be without reproach."],[7,7,"But if anyone doesn't provide for his own, and especially his own household, he has denied the faith, and is worse than an unbeliever."],[8,8,"Let no one be enrolled as a widow under sixty years old, having been the wife of one man,"],[9,9,"being approved by good works, if she has brought up children, if she has been hospitable to strangers, if she has washed the saints' feet, if she has relieved the afflicted, and if she has diligently followed every good work."],[10,10,"But refuse younger widows, for when they have grown wanton against Christ, they desire to marry;"],[11,11,"having condemnation, because they have rejected their first pledge."],[12,12,"Besides, they also learn to be idle, going about from house to house. Not only idle, but also gossips and busybodies, saying things which they ought not."],[13,13,"I desire therefore that the younger widows marry, bear children, rule the household, and give no occasion to the adversary for reviling."],[14,14,"For already some have turned aside after Satan."],[15,15,"If any man or woman who believes has widows, let them relieve them, and don't let the assembly be burdened; that it might relieve those who are widows indeed."],[16,16,"Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching."],[17,17,"For the Scripture says, \"You shall not muzzle the ox when it treads out the grain.\" And, \"The laborer is worthy of his wages.\""],[18,18,"Don't receive an accusation against an elder, except at the word of two or three witnesses."],[19,19,"Those who sin, reprove in the sight of all, that the rest also may be in fear."],[20,20,"I charge you in the sight of God, and Christ Jesus, and the elect angels, that you observe these things without prejudice, doing nothing by partiality."],[21,21,"Lay hands hastily on no one, neither be a participant in other men's sins. Keep yourself pure."],[22,22,"Be no longer a drinker of water only, but use a little wine for your stomach's sake and your frequent infirmities."],[23,23,"Some men's sins are evident, preceding them to judgment, and some also follow later."],[24,24,"In the same way also there are good works that are obvious, and those that are otherwise can't be hidden."]]},"phrases":[[144,16,12,13,"c"],[176,15,12,13,"c"]],"lex":{"0":[4736],"1":[24105,135639],"3":[20398],"4":[13476],"5":[71811],"7":[18733],"8":[4282],"9":[2241,16494],"10":[71813],"12":[48002],"13":[71815,71816],"16":[28534],"18":[2655],"19":[22973],"20":[36380,39714,71817,108463],"21":[19770],"22":[2485,17315]},"quotes":{"2":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",10,7]],"8":[["quoted_by","origen-commentary-on-matthew-books-12-14",14,21]],"13":[["quoted_by","clement-of-alexandria",3,88]],"14":[["quoted_by","clement-of-alexandria",3,88]],"17":[["quoted_by","clemens-romanus-4",3,70]],"20":[["quoted_by","clement-of-alexandria",1,3]],"22":[["quoted_by","praeperatio-evangelica",12,120]],"23":[["quoted_by","socrates-historia-ecclesiastica",5,0]]},"notecited":{"16":[["epistula-i-ad-corinthios",61,"1","1 Tim. 5, 17; Tob, 13, 6, 10"]],"4":[["epistula-ad-philippenses",1,"4.3","1 Tim. 5, 5"]],"23":[["socrates-historia-ecclesiastica",5,"praef","1 Tim. v. 24."]],"18":[["theodoretus-historia-ecclesiastica",1,"21","2—S. S. 72 3 vgl. Philostorg. 11 7 — 10/11 vgl. Deut. 19, 15. 17, 6. Matth. 18 — 12/13 1 Tim. 5, 19 —17 vgl. Sozomen. II 19, 1. Socrat. I 24, 1. Adv. Rufin. 3, 42"]],"17":[["on-three-virtues-that-is-to-say-on-coura",1,"146","2 Deut. 25,4. cf. loseph. Ant. lud. IV § 233 μηδὲ βοῶν ὁπότε τρίβοιεν τοὺς στάχυας ἀποδεῖν τὰ στόματα ἐπὶ τῆς ἅλωος· οὐ γσ̀ρ εἶναι δίκαιον εἴργειν τοὺς συνειργασμένους τοῦ καρποῦ καὶ περὶ τὴν γένεσιν αὐτοῦ πονήσαντας. 2 "]],"8":[["origen-commentary-on-matthew-books-12-14",14,"22","4 Ι. Tim. 3, 12 – 8 I. Tim. 5,9 – 13 Tit. 1, 5–6 19ff Vgl. Harnack TU. 42, 4, 121 A. 1. 140 – 19 – 338,7 Vgl. Hieron. in Tit. 1,6 8 χήρα + δὲ Μ 9 ἐλάττων Μ 11 τοῦτο Η 15 κατὰ στήσις Η 21 τυγχάνει Η 32 ἐπαπορήσαι Κl ἐπαπο"]]}}
\ No newline at end of file
diff --git a/text/1-timothy/6.json b/text/1-timothy/6.json
index 46d7706bcd5b70b5e69444d562dc011c1f351b46..f8de8846fd2bd44146f90c7f87a892d91c55c1f7 100644
--- a/text/1-timothy/6.json
+++ b/text/1-timothy/6.json
@@ -1 +1 @@
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as many as are bondservants under the yoke count their own masters worthy of all honor, that the name of God and the doctrine not be blasphemed."],[1,1,"Those who have believing masters, let them not despise them, because they are brothers, but rather let them serve them, because those who partake of the benefit are believing and beloved. Teach and exhort these things."],[2,2,"If anyone teaches a different doctrine, and doesn't consent to sound words, the words of our Lord Jesus Christ, and to the doctrine which is according to godliness,"],[3,3,"he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, reviling, evil suspicions,"],[4,4,"constant friction of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself from such."],[5,5,"But godliness with contentment is great gain."],[6,6,"For we brought nothing into the world, and we certainly can't carry anything out."],[7,7,"But having food and clothing, we will be content with that."],[8,8,"But those who are determined to be rich fall into a temptation and a snare and many foolish and harmful lusts, such as drown men in ruin and destruction."],[9,9,"For the love of money is a root of all kinds of evil. Some have been led astray from the faith in their greed, and have pierced themselves through with many sorrows."],[10,10,"But you, man of God, flee these things, and follow after righteousness, godliness, faith, love, patience, and gentleness."],[11,11,"Fight the good fight of faith. Lay hold of the eternal life to which you were called, and you confessed the good confession in the sight of many witnesses."],[12,12,"I charge you before God, who gives life to all things, and before Christ Jesus, who before Pontius Pilate testified the good confession,"],[13,13,"that you keep the commandment without spot, blameless, until the appearing of our Lord Jesus Christ;"],[14,14,"which in its own times he will show, who is the blessed and only Ruler, the King of kings, and Lord of lords;"],[15,15,"who alone has immortality, dwelling in unapproachable light; whom no man has seen, nor can see: to whom be honor and eternal power. Amen."],[16,16,"Charge those who are rich in this present world that they not be haughty, nor have their hope set on the uncertainty of riches, but on the living God, who richly provides us with everything to enjoy;"],[17,17,"that they do good, that they be rich in good works, that they be ready to distribute, willing to communicate;"],[18,18,"laying up in store for themselves a good foundation against the time to come, that they may lay hold of eternal life."],[19,19,"Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of the knowledge which is falsely so called;"],[20,20,"which some professing have erred concerning the faith. Grace be with you. Amen."]]},"phrases":[[63,11,9,10,"c"],[144,2,8,12,"c"]],"lex":{"3":[41485,71819],"4":[71820,119521],"5":[20390,42319],"7":[25483,49756],"8":[41466,137858],"9":[4487,18800,41659],"10":[146335],"11":[107793],"13":[40669,71823,134747],"14":[141458],"15":[47907],"16":[71824],"17":[41048,71304,71825],"18":[60227],"19":[71826,137943],"20":[11102,13038,49328]},"quotes":{"1":[["quoted_by","paedagogus",3,12]],"2":[["quoted_by","theodoretus-historia-ecclesiastica",1,4]],"3":[["quoted_by","clement-of-alexandria",1,39]],"4":[["quoted_by","clement-of-alexandria",1,39]],"9":[["quoted_by","paedagogus",2,3]],"14":[["quoted_by","de-incarnatione-verbi",10,5],["quoted_by","acts-of-thomas",1,169]],"19":[["quoted_by","clement-of-alexandria",2,51]],"20":[["quoted_by","clement-of-alexandria",2,51]]},"notecited":{"19":[["eusebius-of-caesarea",1,"1","1 Tim. 6, 20"],["eusebius-of-caesarea",3,"32","1 Tim. 6, 20"],["eusebius-of-caesarea",5,"7","1 Tim. 6, 20"],["eusebius-of-caesarea",7,"31","1 Tim. 6, 20"]],"13":[["eusebius-of-caesarea",7,"24","1 Tim. 6, 14"]],"4":[["eusebius-of-caesarea",7,"30","1 Tim. 6, 5"]],"16":[["eusebius-of-caesarea",7,"30","Rom. 12, 16; 1 Tim. 6, 17"]],"1":[["epistulae-vii-genuinae",7,"4.2","1 Tim. 6, 2"]],"9":[["epistula-ad-philippenses",1,"4.1","I Tim. 6, 10 I Tim. 6. 7; cf. 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as many as are bondservants under the yoke count their own masters worthy of all honor, that the name of God and the doctrine not be blasphemed."],[1,1,"Those who have believing masters, let them not despise them, because they are brothers, but rather let them serve them, because those who partake of the benefit are believing and beloved. Teach and exhort these things."],[2,2,"If anyone teaches a different doctrine, and doesn't consent to sound words, the words of our Lord Jesus Christ, and to the doctrine which is according to godliness,"],[3,3,"he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, reviling, evil suspicions,"],[4,4,"constant friction of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself from such."],[5,5,"But godliness with contentment is great gain."],[6,6,"For we brought nothing into the world, and we certainly can't carry anything out."],[7,7,"But having food and clothing, we will be content with that."],[8,8,"But those who are determined to be rich fall into a temptation and a snare and many foolish and harmful lusts, such as drown men in ruin and destruction."],[9,9,"For the love of money is a root of all kinds of evil. Some have been led astray from the faith in their greed, and have pierced themselves through with many sorrows."],[10,10,"But you, man of God, flee these things, and follow after righteousness, godliness, faith, love, patience, and gentleness."],[11,11,"Fight the good fight of faith. Lay hold of the eternal life to which you were called, and you confessed the good confession in the sight of many witnesses."],[12,12,"I charge you before God, who gives life to all things, and before Christ Jesus, who before Pontius Pilate testified the good confession,"],[13,13,"that you keep the commandment without spot, blameless, until the appearing of our Lord Jesus Christ;"],[14,14,"which in its own times he will show, who is the blessed and only Ruler, the King of kings, and Lord of lords;"],[15,15,"who alone has immortality, dwelling in unapproachable light; whom no man has seen, nor can see: to whom be honor and eternal power. Amen."],[16,16,"Charge those who are rich in this present world that they not be haughty, nor have their hope set on the uncertainty of riches, but on the living God, who richly provides us with everything to enjoy;"],[17,17,"that they do good, that they be rich in good works, that they be ready to distribute, willing to communicate;"],[18,18,"laying up in store for themselves a good foundation against the time to come, that they may lay hold of eternal life."],[19,19,"Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of the knowledge which is falsely so called;"],[20,20,"which some professing have erred concerning the faith. Grace be with you. Amen."]]},"phrases":[[63,11,9,10,"c"],[144,2,8,12,"c"]],"lex":{"3":[41485,71819],"4":[71820,119521],"5":[20390,42319],"7":[25483,49756],"8":[41466,137858],"9":[4487,18800,41659],"10":[146335],"11":[107793],"13":[40669,71823,134747],"14":[141458],"15":[47907],"16":[71824],"17":[41048,71304,71825],"18":[60227],"19":[71826,137943],"20":[11102,13038,49328]},"quotes":{"1":[["quoted_by","paedagogus",3,12]],"2":[["quoted_by","theodoretus-historia-ecclesiastica",1,4]],"3":[["quoted_by","clement-of-alexandria",1,39]],"4":[["quoted_by","clement-of-alexandria",1,39]],"9":[["quoted_by","paedagogus",2,3],["quoted_by","origen-commentary-on-matthew-books-10-11",11,8]],"14":[["quoted_by","de-incarnatione-verbi",10,5],["quoted_by","acts-of-thomas",1,169],["quoted_by","origen-contra-celsum",8,3]],"16":[["quoted_by","origen-contra-celsum",7,20]],"19":[["quoted_by","clement-of-alexandria",2,51],["quoted_by","origen-contra-celsum",3,10]],"20":[["quoted_by","clement-of-alexandria",2,51],["quoted_by","origen-contra-celsum",3,10]]},"notecited":{"19":[["eusebius-of-caesarea",1,"1","1 Tim. 6, 20"],["eusebius-of-caesarea",3,"32","1 Tim. 6, 20"],["eusebius-of-caesarea",5,"7","1 Tim. 6, 20"],["eusebius-of-caesarea",7,"31","1 Tim. 6, 20"],["origen-commentary-on-matthew-books-12-14",12,"12","1 Luc. 13, 24 — 12 Vgl. I. Tim. 1, 12; Phil. 4, 13 — 15—93,16 Vgl. C luc Nr. 22 Or. (Schluß): πύλαι δὲ ᾅδου διάφοροι πορνεία, ἄρνησις, φιλαργυρία καὶ τὰ λοιπὰ κακά κτλ. Vgl. dazu auch C1 Nr. 200 Or. — 32 f Vgl. I. Tim. 6"],["origen-commentary-on-matthew-books-12-14",12,"13","1 ff Vgl. Psal. 9, 14f — 15 Psal. 117, 20 - 21 Vgl. I. Tim. 6, 20 22ff (lat.) Psal. 117, 19 — 25ff Eph. 6, 12"]],"13":[["eusebius-of-caesarea",7,"24","1 Tim. 6, 14"]],"4":[["eusebius-of-caesarea",7,"30","1 Tim. 6, 5"],["origen-commentary-on-matthew-books-10-11",11,"9","8 ff Vgl. Theophylakt : καὶ οὕτως ἐμέριζον οὐτοὶ μετὰ τῶν παιδίων τὰ χρήματα, καὶ οἱ γονεῖς κατελιμάνοντο ἀγηροκόμητοι. — 11 Luc. 16, 14 — 20 I. Tim. 6, 5 — 22 Marc. 14, — 24 Joh. 12, 6 — 25 ff Vgl. Harnack TU. 42, 4, 13"]],"16":[["eusebius-of-caesarea",7,"30","Rom. 12, 16; 1 Tim. 6, 17"]],"1":[["epistulae-vii-genuinae",7,"4.2","1 Tim. 6, 2"]],"9":[["epistula-ad-philippenses",1,"4.1","I Tim. 6, 10 I Tim. 6. 7; cf. Job. 1, 21 II Cor. 6, 7"],["origen-commentary-on-matthew-books-10-11",11,"11","1 I. Tim. 6, 10 — 5 Vgl. Ex. 20, 12 — 6 Vgl. Lev. 20, 9 — Vgl. Ex. 21, 16; Deut. 27, 16 — 24 Vgl. Luc. 1, 6 — 32 Jes. 29, 13"]],"6":[["epistula-ad-philippenses",1,"4.1","I Tim. 6, 10 I Tim. 6. 7; cf. Job. 1, 21 II Cor. 6, 7"]],"2":[["epistula-ad-philippenses",1,"5.2","1 Tim. 6, 3"]],"15":[["de-laudibus-constantini",11,"13","9 Theoph. Syr. I, 5. — 13 I. Tim. 6, 16. — 16 μέσην — 20 ἀπολιμπ. Euseb. Dem. Ev. IV, 6, 3. — 25 Theoph. Syr. I, 6."],["theodoretus-historia-ecclesiastica",2,"8","13 vgl. I Tim. 6, 16 — 14/15. 18 ι19 Joh. 17, 21. vgl. Hilar. De trin. 8, 11"],["origen-commentary-on-john-books-1-2-6-10",2,"123","4 Ps. 114, 9. — 11 Vgl. Ps. 142, 2. — 19 Matth. 5, 16. — 24 Vgl. Ps. 142, 2. — 30 Num. 14, 28. Ez. 34, 8. — 34 Num. 14, 28. Ez. 34, 8. — 35 I. Tim. 6, 16."],["origen-commentary-on-john-books-1-2-6-10",2,"128","3 Vgl. Hebr. 2, 9. — 5 Vgl. Ps. 114, 9. — 6 Vgl. Ps. 142, 2. — 7 I. Tim. 6. 16. — 11 I. Tim. 6, 16. — 14 Vgl. Ex. 34. — 17 Vgl. I, 27. 21. 23. 22. — 24 Job. 16, 14. — 27 Vgl. Ζ. 11 f. — 28 Vgl. Job. 1, 4. — 31 Job. 1, 4."],["origen-commentary-on-john-books-1-2-6-10",2,"166","2 Ι Joh. 1, 5. —4 Ι Job. 1, —5 Vgl. ο. Ι, 37 f. — 7 Vgl. II Kor. 5, 21. — 9 Ι Job. 1, 5. — 10 Vgl. Röm. 8, 3. — 13 Ι Job. 1, 5. — 13 Vgl. Matth. 8, 17 Jes. 53, 4. — 15 Vgl. I Petr. 3, 4. — 17 Vgl. Mark. 14, 34; Job. 12, "]],"3":[["theodoretus-historia-ecclesiastica",4,"3","21—23 vgl. Kol. 1, 23. 2, 4. 1 Tim. 6, 4"],["origen-commentary-on-matthew-books-12-14",12,"15","1–11 I. Tim. 3, 2—4 — 18ff Vgl. Harnack TU. 42, 4, 138 A. 3 — 23f Vgl. I. Tim. 6, 4 - 25 I. Tim. 3, 6"]],"8":[["theodoretus-historia-ecclesiastica",5,"17","5/6 vgl. Maximin. c. Amb. S. 77, 29 f [Kauffmann]. Cod. Theod. XVI 4, 2. 5, 15. 5, 11 u. 12 — 8f vgl. I Tim. 6, 9—10. Theodoret. Gr. aff. cur. S. 99 146, 21 f [Raeder] — 22—S. S. 307, 12 vgl. Sozomen. YIl 25, 3—6. Rufin."]],"11":[["theodoretus-historia-ecclesiastica",5,"34","3 vgl. 1 Tim. 6, 12 — 5—8 vgl. Sozomen. VIII 23—24. Pallad. Dialog, vita S. Joh. Chrys. 3. 11. 20. Symeon. Vita Joh. Chrys. 53 u. 55. Georg. Alexandrin. Vita Chrys. 54—55. Cod. Theod. XVI 4, 6 — 10 vgl. I Petr. 4, 8 — 11"]],"10":[["origen-commentary-on-john-books-1-2-6-10",1,"63","1 Vgl. Contr. Geis. VIII, 14 (II, 232, 3 ff. Koetschau). — Vgl. Job. 1, 1. — 4 Vgl. Rom. 10, 15 (Jes. 52, 7). — 6 Vgl. I Kor. 2, 2. — 8 Job. 1, 1. — 9 Vgl. I Tim. 6, 11. — 10 Rom. 6, 10. — 12 Vgl. Rom. 8, 29 + 6, 5. — 16"]]}}
\ No newline at end of file
diff --git a/text/2-corinthians/10.json b/text/2-corinthians/10.json
index 246747483be9072f1d2396178a38a45df66a081c..1c01ff7686a6ea22ca3d70149c3a68d02f24fba5 100644
--- a/text/2-corinthians/10.json
+++ b/text/2-corinthians/10.json
@@ -1 +1 @@
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I Paul, myself, entreat you by the humility and gentleness of Christ; I who in your presence am lowly among you, but being absent am of good courage toward you."],[1,1,"Yes, I beg you that I may not, when present, show courage with the confidence with which I intend to be bold against some, who consider us to be walking according to the flesh."],[2,2,"For though we walk in the flesh, we don't wage war according to the flesh;"],[3,3,"for the weapons of our warfare are not of the flesh, but mighty before God to the throwing down of strongholds,"],[4,4,"throwing down imaginations and every high thing that is exalted against the knowledge of God, and bringing every thought into captivity to the obedience of Christ;"],[5,5,"and being in readiness to avenge all disobedience, when your obedience will be made full."],[6,6,"Do you look at things only as they appear in front of your face? If anyone trusts in himself that he is Christ's, let him consider this again with himself, that, even as he is Christ's, so also we are Christ's."],[7,7,"For though I should boast somewhat abundantly concerning our authority, (which the Lord gave for building you up, and not for casting you down) I will not be put to shame,"],[8,8,"that I may not seem as if I desire to terrify you by my letters."],[9,9,"For, \"His letters,\" they say, \"are weighty and strong, but his bodily presence is weak, and his speech is despised.\""],[10,10,"Let such a person consider this, that what we are in word by letters when we are absent, such are we also in deed when we are present."],[11,11,"For we are not bold to number or compare ourselves with some of those who commend themselves. But they themselves, measuring themselves by themselves, and comparing themselves with themselves, are without understanding."],[12,12,"But we will not boast beyond proper limits, but within the boundaries with which God appointed to us, which reach even to you."],[13,13,"For we don't stretch ourselves too much, as though we didn't reach to you. For we came even as far as to you with the gospel of Christ,"],[14,14,"not boasting beyond proper limits in other men's labors, but having hope that as your faith grows, we will be abundantly enlarged by you in our sphere of influence,"],[15,15,"so as to preach the gospel even to the parts beyond you, not to boast in what someone else has already done."],[16,16,"But \"he who boasts, let him boast in the Lord.\""],[17,17,"For it isn't he who commends himself who is approved, but whom the Lord commends."]]},"phrases":[[144,9,17,19,"c"]],"lex":{"0":[34130],"1":[18340],"2":[103527],"3":[17866,20360,120518],"5":[4278,51468,71463],"7":[34787],"9":[333],"11":[16145,36291],"13":[71638],"14":[4087,108419],"15":[71640]},"quotes":{"2":[["quoted_by","clement-of-alexandria",4,53],["quoted_by","historia-religiosa",1,21]],"3":[["quoted_by","clement-of-alexandria",2,108],["quoted_by","clement-of-alexandria",4,53],["quoted_by","historia-religiosa",1,21]],"4":[["quoted_by","clement-of-alexandria",2,108],["quoted_by","clement-of-alexandria",4,53],["quoted_by","eusebius-of-caesarea",2,15],["quoted_by","generalis-elementaria-introductio",4,10],["quoted_by","historia-religiosa",1,8],["quoted_by","historia-religiosa",1,21]],"14":[["quoted_by","clement-of-alexandria",6,163]],"15":[["quoted_by","clement-of-alexandria",6,163]],"16":[["quoted_by","paedagogus",1,6],["quoted_by","epistulae-interpolatae-et-epistulae-supp",10,15]]},"notecited":{"4":[["eusebius-of-caesarea",2,"14","2 Cor. 10, 5"]],"16":[["epistula-i-ad-corinthios",13,"1","Jer, 9, 23-24; I Sam 2, 10; I Cor. 1, 31; II Cor. 10, 17"]],"2":[["the-epistle-to-diogentus",5,"7","II Cor. 10, 3; Rom. 8, 12. 13"]]}}
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I Paul, myself, entreat you by the humility and gentleness of Christ; I who in your presence am lowly among you, but being absent am of good courage toward you."],[1,1,"Yes, I beg you that I may not, when present, show courage with the confidence with which I intend to be bold against some, who consider us to be walking according to the flesh."],[2,2,"For though we walk in the flesh, we don't wage war according to the flesh;"],[3,3,"for the weapons of our warfare are not of the flesh, but mighty before God to the throwing down of strongholds,"],[4,4,"throwing down imaginations and every high thing that is exalted against the knowledge of God, and bringing every thought into captivity to the obedience of Christ;"],[5,5,"and being in readiness to avenge all disobedience, when your obedience will be made full."],[6,6,"Do you look at things only as they appear in front of your face? If anyone trusts in himself that he is Christ's, let him consider this again with himself, that, even as he is Christ's, so also we are Christ's."],[7,7,"For though I should boast somewhat abundantly concerning our authority, (which the Lord gave for building you up, and not for casting you down) I will not be put to shame,"],[8,8,"that I may not seem as if I desire to terrify you by my letters."],[9,9,"For, \"His letters,\" they say, \"are weighty and strong, but his bodily presence is weak, and his speech is despised.\""],[10,10,"Let such a person consider this, that what we are in word by letters when we are absent, such are we also in deed when we are present."],[11,11,"For we are not bold to number or compare ourselves with some of those who commend themselves. But they themselves, measuring themselves by themselves, and comparing themselves with themselves, are without understanding."],[12,12,"But we will not boast beyond proper limits, but within the boundaries with which God appointed to us, which reach even to you."],[13,13,"For we don't stretch ourselves too much, as though we didn't reach to you. For we came even as far as to you with the gospel of Christ,"],[14,14,"not boasting beyond proper limits in other men's labors, but having hope that as your faith grows, we will be abundantly enlarged by you in our sphere of influence,"],[15,15,"so as to preach the gospel even to the parts beyond you, not to boast in what someone else has already done."],[16,16,"But \"he who boasts, let him boast in the Lord.\""],[17,17,"For it isn't he who commends himself who is approved, but whom the Lord commends."]]},"phrases":[[144,9,17,19,"c"]],"lex":{"0":[34130],"1":[18340],"2":[103527],"3":[17866,20360,120518],"5":[4278,51468,71463],"7":[34787],"9":[333],"11":[16145,36291],"13":[71638],"14":[4087,108419],"15":[71640]},"quotes":{"2":[["quoted_by","clement-of-alexandria",4,53],["quoted_by","historia-religiosa",1,21]],"3":[["quoted_by","clement-of-alexandria",2,108],["quoted_by","clement-of-alexandria",4,53],["quoted_by","historia-religiosa",1,21],["quoted_by","origen-contra-celsum",5,63],["quoted_by","origen-contra-celsum",7,45]],"4":[["quoted_by","clement-of-alexandria",2,108],["quoted_by","clement-of-alexandria",4,53],["quoted_by","eusebius-of-caesarea",2,15],["quoted_by","generalis-elementaria-introductio",4,10],["quoted_by","historia-religiosa",1,8],["quoted_by","historia-religiosa",1,21],["quoted_by","origen-contra-celsum",5,0],["quoted_by","origen-contra-celsum",5,63]],"14":[["quoted_by","clement-of-alexandria",6,163]],"15":[["quoted_by","clement-of-alexandria",6,163]],"16":[["quoted_by","paedagogus",1,6],["quoted_by","epistulae-interpolatae-et-epistulae-supp",10,15]]},"notecited":{"4":[["eusebius-of-caesarea",2,"14","2 Cor. 10, 5"]],"16":[["epistula-i-ad-corinthios",13,"1","Jer, 9, 23-24; I Sam 2, 10; I Cor. 1, 31; II Cor. 10, 17"]],"2":[["the-epistle-to-diogentus",5,"7","II Cor. 10, 3; Rom. 8, 12. 13"]]}}
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diff --git a/text/2-corinthians/11.json b/text/2-corinthians/11.json
index 0e118fe47a8483d4ff1c347b02f7620ac5206de4..63883cd508681cd9ccd7c32749b1280e7d782767 100644
--- a/text/2-corinthians/11.json
+++ b/text/2-corinthians/11.json
@@ -1 +1 @@
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wish that you would bear with me in a little foolishness, but indeed you do bear with me."],[1,1,"For I am jealous over you with a godly jealousy. For I married you to one husband, that I might present you as a pure virgin to Christ."],[2,2,"But I am afraid that somehow, as the serpent deceived Eve in his craftiness, so your minds might be corrupted from the simplicity that is in Christ."],[3,3,"For if he who comes preaches another Jesus, whom we did not preach, or if you receive a different spirit, which you did not receive, or a different gospel, which you did not accept, you put up with that well enough."],[4,4,"For I reckon that I am not at all behind the very best apostles."],[5,5,"But though I am unskilled in speech, yet I am not unskilled in knowledge. No, in every way we have been revealed to you in all things."],[6,6,"Or did I commit a sin in humbling myself that you might be exalted, because I preached to you God's gospel free of charge?"],[7,7,"I robbed other assemblies, taking wages from them that I might serve you."],[8,8,"When I was present with you and was in need, I wasn't a burden on anyone, for the brothers, when they came from Macedonia, supplied the measure of my need. In everything I kept myself from being burdensome to you, and I will continue to do so."],[9,9,"As the truth of Christ is in me, no one will stop me from this boasting in the regions of Achaia."],[10,10,"Why? Because I don't love you? God knows."],[11,11,"But what I do, that I will do, that I may cut off occasion from them that desire an occasion, that in which they boast, they may be found even as we."],[12,12,"For such men are false apostles, deceitful workers, masquerading as Christ's apostles."],[13,13,"And no wonder, for even Satan masquerades as an angel of light."],[14,14,"It is no great thing therefore if his ministers also masquerade as servants of righteousness, whose end will be according to their works."],[15,15,"I say again, let no one think me foolish. But if so, yet receive me as foolish, that I also may boast a little."],[16,16,"That which I speak, I don't speak according to the Lord, but as in foolishness, in this confidence of boasting."],[17,17,"Seeing that many boast after the flesh, I will also boast."],[18,18,"For you bear with the foolish gladly, being wise."],[19,19,"For you bear with a man, if he brings you into bondage, if he devours you, if he takes you captive, if he exalts himself, if he strikes you on the face."],[20,20,"I speak by way of disparagement, as though we had been weak. Yet however any is bold (I speak in foolishness), I am bold also."],[21,21,"Are they Hebrews? So am I. Are they Israelites? So am I. Are they the seed of Abraham? So am I."],[22,22,"Are they servants of Christ? (I speak as one beside himself) I am more so; in labors more abundantly, in prisons more abundantly, in stripes above measure, in deaths often."],[23,23,"Five times from the Jews I received forty stripes minus one."],[24,24,"Three times I was beaten with rods. Once I was stoned. Three times I suffered shipwreck. I have been a night and a day in the deep."],[25,25,"I have been in travels often, perils of rivers, perils of robbers, perils from my countrymen, perils from the Gentiles, perils in the city, perils in the wilderness, perils in the sea, perils among false brothers;"],[26,26,"in labor and travail, in watchings often, in hunger and thirst, in fastings often, and in cold and nakedness."],[27,27,"Besides those things that are outside, there is that which presses on me daily, anxiety for all the assemblies."],[28,28,"Who is weak, and I am not weak? Who is caused to stumble, and I don't burn with indignation?"],[29,29,"If I must boast, I will boast of the things that concern my weakness."],[30,30,"The God and Father of the Lord Jesus Christ, he who is blessed forevermore, knows that I don't lie."],[31,31,"In Damascus the governor under Aretas the king guarded the city of the Damascenes desiring to arrest me."],[32,32,"Through a window I was let down in a basket by the wall, and escaped his hands."]]},"phrases":[[144,5,2,5,"c"]],"lex":{"1":[2509,27451],"2":[16379,134872],"4":[16854,71642],"8":[16854,52969,99448],"9":[5143,23568],"12":[14006,71644,119813,138359],"13":[119813],"16":[42180],"19":[906,15890],"20":[18340],"21":[51866],"22":[6789],"23":[1383,19799],"24":[9933,71323,71647],"25":[71648],"26":[16613,37783,133406],"27":[13997,70707,90030],"28":[11348],"31":[129615],"32":[18680,63550]},"quotes":{"1":[["quoted_by","clement-of-alexandria",3,73],["quoted_by","paedagogus",1,5]],"2":[["quoted_by","clement-of-alexandria",3,73],["quoted_by","clement-of-alexandria",3,79],["quoted_by","clement-of-alexandria",3,93]],"5":[["quoted_by","clement-of-alexandria",6,164],["quoted_by","historia-religiosa",1,8]],"12":[["quoted_by","clement-of-alexandria",3,2]],"14":[["quoted_by","clement-of-alexandria",3,2]],"22":[["quoted_by","clement-of-alexandria",4,128]],"27":[["quoted_by","generalis-elementaria-introductio",4,27],["quoted_by","generalis-elementaria-introductio",4,31]],"28":[["quoted_by","generalis-elementaria-introductio",4,31]]},"notecited":{"26":[["eusebius-of-caesarea",6,"3","2 Cor. 11, 27"]],"5":[["eusebius-of-caesarea",6,"25","2 Cor. 11, 6"],["historia-ecclesiastica",6,"25.13","3 Matth. 16, 18. 8 loann. 21, 25. 10 Apoc. 10, 4. 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wish that you would bear with me in a little foolishness, but indeed you do bear with me."],[1,1,"For I am jealous over you with a godly jealousy. For I married you to one husband, that I might present you as a pure virgin to Christ."],[2,2,"But I am afraid that somehow, as the serpent deceived Eve in his craftiness, so your minds might be corrupted from the simplicity that is in Christ."],[3,3,"For if he who comes preaches another Jesus, whom we did not preach, or if you receive a different spirit, which you did not receive, or a different gospel, which you did not accept, you put up with that well enough."],[4,4,"For I reckon that I am not at all behind the very best apostles."],[5,5,"But though I am unskilled in speech, yet I am not unskilled in knowledge. No, in every way we have been revealed to you in all things."],[6,6,"Or did I commit a sin in humbling myself that you might be exalted, because I preached to you God's gospel free of charge?"],[7,7,"I robbed other assemblies, taking wages from them that I might serve you."],[8,8,"When I was present with you and was in need, I wasn't a burden on anyone, for the brothers, when they came from Macedonia, supplied the measure of my need. In everything I kept myself from being burdensome to you, and I will continue to do so."],[9,9,"As the truth of Christ is in me, no one will stop me from this boasting in the regions of Achaia."],[10,10,"Why? Because I don't love you? God knows."],[11,11,"But what I do, that I will do, that I may cut off occasion from them that desire an occasion, that in which they boast, they may be found even as we."],[12,12,"For such men are false apostles, deceitful workers, masquerading as Christ's apostles."],[13,13,"And no wonder, for even Satan masquerades as an angel of light."],[14,14,"It is no great thing therefore if his ministers also masquerade as servants of righteousness, whose end will be according to their works."],[15,15,"I say again, let no one think me foolish. But if so, yet receive me as foolish, that I also may boast a little."],[16,16,"That which I speak, I don't speak according to the Lord, but as in foolishness, in this confidence of boasting."],[17,17,"Seeing that many boast after the flesh, I will also boast."],[18,18,"For you bear with the foolish gladly, being wise."],[19,19,"For you bear with a man, if he brings you into bondage, if he devours you, if he takes you captive, if he exalts himself, if he strikes you on the face."],[20,20,"I speak by way of disparagement, as though we had been weak. Yet however any is bold (I speak in foolishness), I am bold also."],[21,21,"Are they Hebrews? So am I. Are they Israelites? So am I. Are they the seed of Abraham? So am I."],[22,22,"Are they servants of Christ? (I speak as one beside himself) I am more so; in labors more abundantly, in prisons more abundantly, in stripes above measure, in deaths often."],[23,23,"Five times from the Jews I received forty stripes minus one."],[24,24,"Three times I was beaten with rods. Once I was stoned. Three times I suffered shipwreck. I have been a night and a day in the deep."],[25,25,"I have been in travels often, perils of rivers, perils of robbers, perils from my countrymen, perils from the Gentiles, perils in the city, perils in the wilderness, perils in the sea, perils among false brothers;"],[26,26,"in labor and travail, in watchings often, in hunger and thirst, in fastings often, and in cold and nakedness."],[27,27,"Besides those things that are outside, there is that which presses on me daily, anxiety for all the assemblies."],[28,28,"Who is weak, and I am not weak? Who is caused to stumble, and I don't burn with indignation?"],[29,29,"If I must boast, I will boast of the things that concern my weakness."],[30,30,"The God and Father of the Lord Jesus Christ, he who is blessed forevermore, knows that I don't lie."],[31,31,"In Damascus the governor under Aretas the king guarded the city of the Damascenes desiring to arrest me."],[32,32,"Through a window I was let down in a basket by the wall, and escaped his hands."]]},"phrases":[[144,5,2,5,"c"]],"lex":{"1":[2509,27451],"2":[16379,134872],"4":[16854,71642],"8":[16854,52969,99448],"9":[5143,23568],"12":[14006,71644,119813,138359],"13":[119813],"16":[42180],"19":[906,15890],"20":[18340],"21":[51866],"22":[6789],"23":[1383,19799],"24":[9933,71323,71647],"25":[71648],"26":[16613,37783,133406],"27":[13997,70707,90030],"28":[11348],"31":[129615],"32":[18680,63550]},"quotes":{"1":[["quoted_by","clement-of-alexandria",3,73],["quoted_by","paedagogus",1,5],["quoted_by","origen-commentary-on-matthew-books-10-11",11,2]],"2":[["quoted_by","clement-of-alexandria",3,73],["quoted_by","clement-of-alexandria",3,79],["quoted_by","clement-of-alexandria",3,93]],"5":[["quoted_by","clement-of-alexandria",6,164],["quoted_by","historia-religiosa",1,8]],"12":[["quoted_by","clement-of-alexandria",3,2]],"14":[["quoted_by","clement-of-alexandria",3,2]],"22":[["quoted_by","clement-of-alexandria",4,128]],"27":[["quoted_by","generalis-elementaria-introductio",4,27],["quoted_by","generalis-elementaria-introductio",4,31]],"28":[["quoted_by","generalis-elementaria-introductio",4,31]]},"notecited":{"26":[["eusebius-of-caesarea",6,"3","2 Cor. 11, 27"]],"5":[["eusebius-of-caesarea",6,"25","2 Cor. 11, 6"],["historia-ecclesiastica",6,"25.13","3 Matth. 16, 18. 8 loann. 21, 25. 10 Apoc. 10, 4. Origenes Comm. ed. Huet. vol. II p. 4.80 (V p. 301 Lomm.). 19 2 Cor, 11, 6."],["socrates-historia-ecclesiastica",6,"7","2 Cor. xi. 6."],["socrates-historia-ecclesiastica",7,"35","2 Cor. xi. 6."]],"32":[["socrates-historia-ecclesiastica",3,"8","2 Cor. xi. 33."]]}}
\ No newline at end of file
diff --git a/text/2-corinthians/12.json b/text/2-corinthians/12.json
index 101f640a5a4afba8ffd5655cf7dca49d8d5316af..706706f0b16c4f72d28e6d6bc3ce48511dbc0d5a 100644
--- a/text/2-corinthians/12.json
+++ b/text/2-corinthians/12.json
@@ -1 +1 @@
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is doubtless not profitable for me to boast. For I will come to visions and revelations of the Lord."],[1,1,"I know a man in Christ, fourteen years ago (whether in the body, I don't know, or whether out of the body, I don't know; God knows), such a one caught up into the third heaven."],[2,2,"I know such a man (whether in the body, or outside of the body, I don't know; God knows),"],[3,3,"how he was caught up into Paradise, and heard unspeakable words, which it is not lawful for a man to utter."],[4,4,"On behalf of such a one I will boast, but on my own behalf I will not boast, except in my weaknesses."],[5,5,"For if I would desire to boast, I will not be foolish; for I will speak the truth. But I forbear, so that no man may account of me above that which he sees in me, or hears from me."],[6,6,"By reason of the exceeding greatness of the revelations, that I should not be exalted excessively, there was given to me a thorn in the flesh, a messenger of Satan to buffet me, that I should not be exalted excessively."],[7,7,"Concerning this thing, I begged the Lord three times that it might depart from me."],[8,8,"He has said to me, \"My grace is sufficient for you, for my power is made perfect in weakness.\" Most gladly therefore I will rather glory in my weaknesses, that the power of Christ may rest on me."],[9,9,"Therefore I take pleasure in weaknesses, in injuries, in necessities, in persecutions, in distresses, for Christ's sake. For when I am weak, then am I strong."],[10,10,"I have become foolish in boasting. You compelled me, for I ought to have been commended by you, for in nothing was I behind the very best apostles, though I am nothing."],[11,11,"Truly the signs of an apostle were worked among you in all patience, in signs and wonders and mighty works."],[12,12,"For what is there in which you were made inferior to the rest of the assemblies, unless it is that I myself was not a burden to you? Forgive me this wrong."],[13,13,"Behold, this is the third time I am ready to come to you, and I will not be a burden to you; for I seek not your possessions, but you. For the children ought not to save up for the parents, but the parents for the children."],[14,14,"I will most gladly spend and be spent for your souls. If I love you more abundantly, am I loved the less?"],[15,15,"But be it so, I did not myself burden you. But, being crafty, I caught you with deception."],[16,16,"Did I take advantage of you by anyone of them whom I have sent to you?"],[17,17,"I exhorted Titus, and I sent the brother with him. Did Titus take any advantage of you? Didn't we walk in the same spirit? Didn't we walk in the same steps?"],[18,18,"Again, do you think that we are excusing ourselves to you? In the sight of God we speak in Christ. But all things, beloved, are for your edifying."],[19,19,"For I am afraid that by any means, when I come, I might find you not the way I want to, and that I might be found by you as you don't desire; that by any means there would be strife, jealousy, outbursts of anger, factions, slander, whisperings, proud thoughts, riots;"],[20,20,"that again when I come my God would humble me before you, and I would mourn for many of those who have sinned before now, and not repented of the uncleanness and sexual immorality and lustfulness which they committed."]]},"phrases":[[190,1,2,3,"c"],[190,18,8,9,"c"]],"lex":{"3":[23170,35526],"6":[3985,12596,133932,194460],"8":[71654],"9":[70690],"10":[71642],"12":[15786,99448],"14":[71656],"15":[51360],"19":[52866,103071,112054,130013],"20":[42294,51222]},"quotes":{"1":[["quoted_by","oratio-iii-contra-arianos",1,46]],"2":[["quoted_by","oratio-iii-contra-arianos",1,46]],"3":[["quoted_by","clement-of-alexandria",5,78],["quoted_by","refutatio-omnium-haeresium",7,25]]},"notecited":{"1":[["eusebius-of-caesarea",3,"24","2 Cor. 12, 2-4"]],"3":[["eusebius-of-caesarea",10,"1","2 Cor. 12, 4"]]}}
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is doubtless not profitable for me to boast. For I will come to visions and revelations of the Lord."],[1,1,"I know a man in Christ, fourteen years ago (whether in the body, I don't know, or whether out of the body, I don't know; God knows), such a one caught up into the third heaven."],[2,2,"I know such a man (whether in the body, or outside of the body, I don't know; God knows),"],[3,3,"how he was caught up into Paradise, and heard unspeakable words, which it is not lawful for a man to utter."],[4,4,"On behalf of such a one I will boast, but on my own behalf I will not boast, except in my weaknesses."],[5,5,"For if I would desire to boast, I will not be foolish; for I will speak the truth. But I forbear, so that no man may account of me above that which he sees in me, or hears from me."],[6,6,"By reason of the exceeding greatness of the revelations, that I should not be exalted excessively, there was given to me a thorn in the flesh, a messenger of Satan to buffet me, that I should not be exalted excessively."],[7,7,"Concerning this thing, I begged the Lord three times that it might depart from me."],[8,8,"He has said to me, \"My grace is sufficient for you, for my power is made perfect in weakness.\" Most gladly therefore I will rather glory in my weaknesses, that the power of Christ may rest on me."],[9,9,"Therefore I take pleasure in weaknesses, in injuries, in necessities, in persecutions, in distresses, for Christ's sake. For when I am weak, then am I strong."],[10,10,"I have become foolish in boasting. You compelled me, for I ought to have been commended by you, for in nothing was I behind the very best apostles, though I am nothing."],[11,11,"Truly the signs of an apostle were worked among you in all patience, in signs and wonders and mighty works."],[12,12,"For what is there in which you were made inferior to the rest of the assemblies, unless it is that I myself was not a burden to you? Forgive me this wrong."],[13,13,"Behold, this is the third time I am ready to come to you, and I will not be a burden to you; for I seek not your possessions, but you. For the children ought not to save up for the parents, but the parents for the children."],[14,14,"I will most gladly spend and be spent for your souls. If I love you more abundantly, am I loved the less?"],[15,15,"But be it so, I did not myself burden you. But, being crafty, I caught you with deception."],[16,16,"Did I take advantage of you by anyone of them whom I have sent to you?"],[17,17,"I exhorted Titus, and I sent the brother with him. Did Titus take any advantage of you? Didn't we walk in the same spirit? Didn't we walk in the same steps?"],[18,18,"Again, do you think that we are excusing ourselves to you? In the sight of God we speak in Christ. But all things, beloved, are for your edifying."],[19,19,"For I am afraid that by any means, when I come, I might find you not the way I want to, and that I might be found by you as you don't desire; that by any means there would be strife, jealousy, outbursts of anger, factions, slander, whisperings, proud thoughts, riots;"],[20,20,"that again when I come my God would humble me before you, and I would mourn for many of those who have sinned before now, and not repented of the uncleanness and sexual immorality and lustfulness which they committed."]]},"phrases":[[190,1,2,3,"c"],[190,18,8,9,"c"]],"lex":{"3":[23170,35526],"6":[3985,12596,133932,194460],"8":[71654],"9":[70690],"10":[71642],"12":[15786,99448],"14":[71656],"15":[51360],"19":[52866,103071,112054,130013],"20":[42294,51222]},"quotes":{"1":[["quoted_by","oratio-iii-contra-arianos",1,46],["quoted_by","origen-contra-celsum",1,47]],"2":[["quoted_by","oratio-iii-contra-arianos",1,46],["quoted_by","origen-contra-celsum",1,47]],"3":[["quoted_by","clement-of-alexandria",5,78],["quoted_by","refutatio-omnium-haeresium",7,25],["quoted_by","origen-contra-celsum",6,5],["quoted_by","origen-contra-celsum",7,42],["quoted_by","origen-commentary-on-john-books-1-2-6-10",6,28]],"4":[["quoted_by","origen-commentary-on-john-books-1-2-6-10",10,27]]},"notecited":{"1":[["eusebius-of-caesarea",3,"24","2 Cor. 12, 2-4"]],"3":[["eusebius-of-caesarea",10,"1","2 Cor. 12, 4"]]}}
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diff --git a/text/2-corinthians/13.json b/text/2-corinthians/13.json
index d821240a8cf338c7680a75f32d95dfcbd8d6ec6a..143963f56459a3e7bc95487bda1fb40c67be1228 100644
--- a/text/2-corinthians/13.json
+++ b/text/2-corinthians/13.json
@@ -1 +1 @@
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is the third time I am coming to you. \"At the mouth of two or three witnesses shall every word established.\""],[1,1,"I have said beforehand, and I do say beforehand, as when I was present the second time, so now, being absent, I write to those who have sinned before now, and to all the rest, that, if I come again, I will not spare;"],[2,2,"seeing that you seek a proof of Christ who speaks in me; who toward you is not weak, but is powerful in you."],[3,3,"For he was crucified through weakness, yet he lives through the power of God. For we also are weak in him, but we will live with him through the power of God toward you."],[4,4,"Test your own selves, whether you are in the faith. Test your own selves. Or don't you know as to your own selves, that Jesus Christ is in you? -- unless indeed you are disqualified."],[5,5,"But I hope that you will know that we aren't disqualified."],[6,6,"Now I pray to God that you do no evil; not that we may appear approved, but that you may do that which is honorable, though we are as reprobate."],[7,7,"For we can do nothing against the truth, but for the truth."],[8,8,"For we rejoice when we are weak and you are strong. And this we also pray for, even your perfecting."],[9,9,"For this cause I write these things while absent, that I may not deal sharply when present, according to the authority which the Lord gave me for building up, and not for tearing down."],[10,10,"Finally, brothers, rejoice. Be perfected, be comforted, be of the same mind, live in peace, and the God of love and peace will be with you."],[11,11,"Greet one another with a holy kiss."],[12,12,"All the saints greet you. The grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Spirit, be with you all. Amen."]]},"phrases":[[44,6,6,8,"c"],[66,12,17,18,"c"]],"lex":{"1":[51222],"2":[71512],"4":[7796,17827],"8":[50657],"10":[10692,31522]},"quotes":{"0":[["quotes","deuteronomy",19,14]],"3":[["quoted_by","demonstratio-evangelica",10,172]],"11":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",4,26],["quoted_by","epistulae-interpolatae-et-epistulae-supp",9,31]]},"notecited":{"10":[["hermas",26,"13.7","II Cor. 13, 11; Philipp, 2, 2; 3, 16; 4, 2; Rom. 12, 16"]],"0":[["demonstratio-evangelica",3,"5.69","11 Deut. 19, 15. 2. Cor. 13, 1."]]}}
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is the third time I am coming to you. \"At the mouth of two or three witnesses shall every word established.\""],[1,1,"I have said beforehand, and I do say beforehand, as when I was present the second time, so now, being absent, I write to those who have sinned before now, and to all the rest, that, if I come again, I will not spare;"],[2,2,"seeing that you seek a proof of Christ who speaks in me; who toward you is not weak, but is powerful in you."],[3,3,"For he was crucified through weakness, yet he lives through the power of God. For we also are weak in him, but we will live with him through the power of God toward you."],[4,4,"Test your own selves, whether you are in the faith. Test your own selves. Or don't you know as to your own selves, that Jesus Christ is in you? -- unless indeed you are disqualified."],[5,5,"But I hope that you will know that we aren't disqualified."],[6,6,"Now I pray to God that you do no evil; not that we may appear approved, but that you may do that which is honorable, though we are as reprobate."],[7,7,"For we can do nothing against the truth, but for the truth."],[8,8,"For we rejoice when we are weak and you are strong. And this we also pray for, even your perfecting."],[9,9,"For this cause I write these things while absent, that I may not deal sharply when present, according to the authority which the Lord gave me for building up, and not for tearing down."],[10,10,"Finally, brothers, rejoice. Be perfected, be comforted, be of the same mind, live in peace, and the God of love and peace will be with you."],[11,11,"Greet one another with a holy kiss."],[12,12,"All the saints greet you. The grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Spirit, be with you all. Amen."]]},"phrases":[[44,6,6,8,"c"],[66,12,17,18,"c"]],"lex":{"1":[51222],"2":[71512],"4":[7796,17827],"8":[50657],"10":[10692,31522]},"quotes":{"0":[["quotes","deuteronomy",19,14]],"2":[["quoted_by","origen-commentary-on-john-books-1-2-6-10",10,44]],"3":[["quoted_by","demonstratio-evangelica",10,172],["quoted_by","origen-commentary-on-matthew-books-10-11",10,21]],"11":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",4,26],["quoted_by","epistulae-interpolatae-et-epistulae-supp",9,31]]},"notecited":{"10":[["hermas",26,"13.7","II Cor. 13, 11; Philipp, 2, 2; 3, 16; 4, 2; Rom. 12, 16"]],"0":[["demonstratio-evangelica",3,"5.69","11 Deut. 19, 15. 2. Cor. 13, 1."]]}}
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diff --git a/text/2-corinthians/2.json b/text/2-corinthians/2.json
index 090fa68622ad08321c8e54924dbbc5f2caae2d09..9a6ddd768f76003d5d02c4922aed88a71a67cd30 100644
--- a/text/2-corinthians/2.json
+++ b/text/2-corinthians/2.json
@@ -1 +1 @@
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I determined this for myself, that I would not come to you again in sorrow."],[1,1,"For if I make you sorry, then who will make me glad but he who is made sorry by me?"],[2,2,"And I wrote this very thing to you, so that, when I came, I wouldn't have sorrow from them of whom I ought to rejoice; having confidence in you all, that my joy would be shared by all of you."],[3,3,"For out of much affliction and anguish of heart I wrote to you with many tears, not that you should be made sorry, but that you might know the love that I have so abundantly for you."],[4,4,"But if any has caused sorrow, he has caused sorrow, not to me, but in part (that I not press too heavily) to you all."],[5,5,"Sufficient to such a one is this punishment which was inflicted by the many;"],[6,6,"so that on the contrary you should rather forgive him and comfort him, lest by any means such a one should be swallowed up with his excessive sorrow."],[7,7,"Therefore I beg you to confirm your love toward him."],[8,8,"For to this end I also wrote, that I might know the proof of you, whether you are obedient in all things."],[9,9,"Now I also forgive whomever you forgive anything. For if indeed I have forgiven anything, I have forgiven that one for your sakes in the presence of Christ,"],[10,10,"that no advantage may be gained over us by Satan; for we are not ignorant of his schemes."],[11,11,"Now when I came to Troas for the gospel of Christ, and when a door was opened to me in the Lord,"],[12,12,"I had no relief for my spirit, because I didn't find Titus, my brother, but taking my leave of them, I went out into Macedonia."],[13,13,"But thanks be to God, who always leads us in triumph in Christ, and reveals through us the sweet aroma of his knowledge in every place."],[14,14,"For we are a sweet aroma of Christ to God, in those who are saved, and in those who perish;"],[15,15,"to the one a stench from death to death; to the other a sweet aroma from life to life. Who is sufficient for these things?"],[16,16,"For we are not as so many, peddling the word of God. But as of sincerity, but as of God, in the sight of God, we speak in Christ."]]},"phrases":[[190,16,23,24,"c"]],"lex":{"3":[6722],"4":[12384],"6":[9031,15786],"8":[71459],"13":[46411],"14":[21723],"16":[11983,38300]},"quotes":{"10":[["quoted_by","oratio-i-contra-arianos",1,50]],"11":[["quoted_by","eusebius-of-caesarea",3,1],["quoted_by","historia-ecclesiastica",3,2]],"13":[["quoted_by","paedagogus",2,8]],"14":[["quoted_by","paedagogus",2,8]],"15":[["quoted_by","paedagogus",2,8]]},"notecited":{"13":[["eusebius-of-caesarea",5,"1","2 Cor. 2, 14"],["eusebius-of-caesarea",6,"41","2 Cor. 2, 14"]],"14":[["eusebius-of-caesarea",5,"1","2 Cor. 2, 15"]],"6":[["eusebius-of-caesarea",5,"1","2 Cor. 2, 7 Col. 3, 13"]]}}
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I determined this for myself, that I would not come to you again in sorrow."],[1,1,"For if I make you sorry, then who will make me glad but he who is made sorry by me?"],[2,2,"And I wrote this very thing to you, so that, when I came, I wouldn't have sorrow from them of whom I ought to rejoice; having confidence in you all, that my joy would be shared by all of you."],[3,3,"For out of much affliction and anguish of heart I wrote to you with many tears, not that you should be made sorry, but that you might know the love that I have so abundantly for you."],[4,4,"But if any has caused sorrow, he has caused sorrow, not to me, but in part (that I not press too heavily) to you all."],[5,5,"Sufficient to such a one is this punishment which was inflicted by the many;"],[6,6,"so that on the contrary you should rather forgive him and comfort him, lest by any means such a one should be swallowed up with his excessive sorrow."],[7,7,"Therefore I beg you to confirm your love toward him."],[8,8,"For to this end I also wrote, that I might know the proof of you, whether you are obedient in all things."],[9,9,"Now I also forgive whomever you forgive anything. For if indeed I have forgiven anything, I have forgiven that one for your sakes in the presence of Christ,"],[10,10,"that no advantage may be gained over us by Satan; for we are not ignorant of his schemes."],[11,11,"Now when I came to Troas for the gospel of Christ, and when a door was opened to me in the Lord,"],[12,12,"I had no relief for my spirit, because I didn't find Titus, my brother, but taking my leave of them, I went out into Macedonia."],[13,13,"But thanks be to God, who always leads us in triumph in Christ, and reveals through us the sweet aroma of his knowledge in every place."],[14,14,"For we are a sweet aroma of Christ to God, in those who are saved, and in those who perish;"],[15,15,"to the one a stench from death to death; to the other a sweet aroma from life to life. Who is sufficient for these things?"],[16,16,"For we are not as so many, peddling the word of God. But as of sincerity, but as of God, in the sight of God, we speak in Christ."]]},"phrases":[[190,16,23,24,"c"]],"lex":{"3":[6722],"4":[12384],"6":[9031,15786],"8":[71459],"13":[46411],"14":[21723],"16":[11983,38300]},"quotes":{"10":[["quoted_by","oratio-i-contra-arianos",1,50]],"11":[["quoted_by","eusebius-of-caesarea",3,1],["quoted_by","historia-ecclesiastica",3,2],["quoted_by","origen-contra-celsum",1,62]],"13":[["quoted_by","paedagogus",2,8]],"14":[["quoted_by","paedagogus",2,8]],"15":[["quoted_by","paedagogus",2,8]]},"notecited":{"13":[["eusebius-of-caesarea",5,"1","2 Cor. 2, 14"],["eusebius-of-caesarea",6,"41","2 Cor. 2, 14"]],"14":[["eusebius-of-caesarea",5,"1","2 Cor. 2, 15"]],"6":[["eusebius-of-caesarea",5,"1","2 Cor. 2, 7 Col. 3, 13"]],"1":[["origen-commentary-on-john-books-1-2-6-10",1,"113","2 Ι Kor. 2, 2.-3 Vgl. Ι Kor. 1, 24. — 4 Joh. 1, 14. — 6 Kol. 1, 15. — 8 Ι Kor. 15, 45. — 13 Joh. 1, 1. — 14 Vgl. c. 16. — 15 Vgl. c. 17. — 16 Ps. 148, 5. — 18 Gen. 1, 3. — Gen. ], 6. — 20 Prov. 8, 22. — 21 Job. 1, 1. — 2"]]}}
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diff --git a/text/2-corinthians/3.json b/text/2-corinthians/3.json
index 3f1c5142f6fd5ed29a1f438c81c3601e0aa3b67f..3ce8847dca35a1438edb4ba8fc11de3a9565bf8d 100644
--- a/text/2-corinthians/3.json
+++ b/text/2-corinthians/3.json
@@ -1 +1 @@
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we beginning again to commend ourselves? Or do we need, as do some, letters of commendation to you or from you?"],[1,1,"You are our letter, written in our hearts, known and read by all men;"],[2,2,"being revealed that you are a letter of Christ, ministered by us, written not with ink, but with the Spirit of the living God; not in tablets of stone, but in tablets that are hearts of flesh."],[3,3,"Such confidence we have through Christ toward God;"],[4,4,"not that we are sufficient of ourselves, to account anything as from ourselves; but our sufficiency is from God;"],[5,5,"who also made us sufficient as servants of a new covenant; not of the letter, but of the Spirit. For the letter kills, but the Spirit gives life."],[6,6,"But if the service of death, written engraved on stones, came with glory, so that the children of Israel could not look steadfastly on the face of Moses for the glory of his face; which was passing away:"],[7,7,"won't service of the Spirit be with much more glory?"],[8,8,"For if the service of condemnation has glory, the service of righteousness exceeds much more in glory."],[9,9,"For most assuredly that which has been made glorious has not been made glorious in this respect, by reason of the glory that surpasses."],[10,10,"For if that which passes away was with glory, much more that which remains is in glory."],[11,11,"Having therefore such a hope, we use great boldness of speech,"],[12,12,"and not as Moses, who put a veil on his face, that the children of Israel wouldn't look steadfastly on the end of that which was passing away."],[13,13,"But their minds were hardened, for until this very day at the reading of the old covenant the same veil remains, because in Christ it passes away."],[14,14,"But to this day, when Moses is read, a veil lies on their heart."],[15,15,"But whenever one turns to the Lord, the veil is taken away."],[16,16,"Now the Lord is the Spirit and where the Spirit of the Lord is, there is liberty."],[17,17,"But we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord, the Spirit."]]},"phrases":[[190,13,25,26,"c"]],"lex":{"0":[41213],"2":[10825,18592],"4":[120677],"5":[2977,8574],"6":[25031],"8":[71608],"12":[6851],"13":[18790,21886,41083,44509],"17":[24102,40196,52914]},"quotes":{"5":[["quoted_by","eusebius-of-caesarea",6,25],["quoted_by","praeperatio-evangelica",1,25],["quoted_by","historia-ecclesiastica",6,139]],"13":[["quoted_by","clement-of-alexandria",4,99]],"17":[["quoted_by","historia-religiosa",1,1]]},"notecited":{"5":[["eusebius-of-caesarea",6,"25","2 Cor. 3, 6"]],"2":[["de-martyribus-palaestinae",13,"8","15 2 Cor. 3, 3."]],"13":[["socrates-historia-ecclesiastica",3,"20","Rom. xi. 25; 2 Cor. iii. 14."]]}}
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we beginning again to commend ourselves? Or do we need, as do some, letters of commendation to you or from you?"],[1,1,"You are our letter, written in our hearts, known and read by all men;"],[2,2,"being revealed that you are a letter of Christ, ministered by us, written not with ink, but with the Spirit of the living God; not in tablets of stone, but in tablets that are hearts of flesh."],[3,3,"Such confidence we have through Christ toward God;"],[4,4,"not that we are sufficient of ourselves, to account anything as from ourselves; but our sufficiency is from God;"],[5,5,"who also made us sufficient as servants of a new covenant; not of the letter, but of the Spirit. For the letter kills, but the Spirit gives life."],[6,6,"But if the service of death, written engraved on stones, came with glory, so that the children of Israel could not look steadfastly on the face of Moses for the glory of his face; which was passing away:"],[7,7,"won't service of the Spirit be with much more glory?"],[8,8,"For if the service of condemnation has glory, the service of righteousness exceeds much more in glory."],[9,9,"For most assuredly that which has been made glorious has not been made glorious in this respect, by reason of the glory that surpasses."],[10,10,"For if that which passes away was with glory, much more that which remains is in glory."],[11,11,"Having therefore such a hope, we use great boldness of speech,"],[12,12,"and not as Moses, who put a veil on his face, that the children of Israel wouldn't look steadfastly on the end of that which was passing away."],[13,13,"But their minds were hardened, for until this very day at the reading of the old covenant the same veil remains, because in Christ it passes away."],[14,14,"But to this day, when Moses is read, a veil lies on their heart."],[15,15,"But whenever one turns to the Lord, the veil is taken away."],[16,16,"Now the Lord is the Spirit and where the Spirit of the Lord is, there is liberty."],[17,17,"But we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord, the Spirit."]]},"phrases":[[190,13,25,26,"c"]],"lex":{"0":[41213],"2":[10825,18592],"4":[120677],"5":[2977,8574],"6":[25031],"8":[71608],"12":[6851],"13":[18790,21886,41083,44509],"17":[24102,40196,52914]},"quotes":{"4":[["quoted_by","origen-contra-celsum",6,69]],"5":[["quoted_by","eusebius-of-caesarea",6,25],["quoted_by","praeperatio-evangelica",1,25],["quoted_by","historia-ecclesiastica",6,139],["quoted_by","origen-contra-celsum",6,69]],"6":[["quoted_by","origen-contra-celsum",7,19]],"7":[["quoted_by","origen-contra-celsum",7,19]],"9":[["quoted_by","origen-commentary-on-matthew-books-10-11",10,8]],"12":[["quoted_by","origen-contra-celsum",7,19]],"13":[["quoted_by","clement-of-alexandria",4,99]],"14":[["quoted_by","origen-contra-celsum",5,59]],"17":[["quoted_by","historia-religiosa",1,1],["quoted_by","origen-contra-celsum",7,37]]},"notecited":{"5":[["eusebius-of-caesarea",6,"25","2 Cor. 3, 6"]],"2":[["de-martyribus-palaestinae",13,"8","15 2 Cor. 3, 3."]],"13":[["socrates-historia-ecclesiastica",3,"20","Rom. xi. 25; 2 Cor. iii. 14."]]}}
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diff --git a/text/2-corinthians/4.json b/text/2-corinthians/4.json
index a91c226af7c3bba64a3aacfa44b2f707e9a57c62..69e883614b060b7834ef1871dd4b0dfeca95a96a 100644
--- a/text/2-corinthians/4.json
+++ b/text/2-corinthians/4.json
@@ -1 +1 @@
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seeing we have this ministry, even as we obtained mercy, we don't faint."],[1,1,"But we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully; but by the manifestation of the truth commending ourselves to every man's conscience in the sight of God."],[2,2,"Even if our gospel is veiled, it is veiled in those who perish;"],[3,3,"in whom the god of this world has blinded the minds of the unbelieving, that the light of the gospel of the glory of Christ, who is the image of God, should not dawn on them."],[4,4,"For we don't preach ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus' sake;"],[5,5,"seeing it is God who said, \"Light will shine out of darkness,\" who has shone in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ."],[6,6,"But we have this treasure in clay vessels, that the exceeding greatness of the power may be of God, and not from ourselves."],[7,7,"We are pressed on every side, yet not crushed; perplexed, yet not to despair;"],[8,8,"pursued, yet not forsaken; struck down, yet not destroyed;"],[9,9,"always carrying in the body the putting to death of the Lord Jesus, that the life of Jesus may also be revealed in our body."],[10,10,"For we who live are always delivered to death for Jesus' sake, that the life also of Jesus may be revealed in our mortal flesh."],[11,11,"So then death works in us, but life in you."],[12,12,"But having the same spirit of faith, according to that which is written, \"I believed, and therefore I spoke.\" We also believe, and therefore also we speak;"],[13,13,"knowing that he who raised the Lord Jesus will raise us also with Jesus, and will present us with you."],[14,14,"For all things are for your sakes, that the grace, being multiplied through the many, may cause the thanksgiving to abound to the glory of God."],[15,15,"Therefore we don't faint, but though our outward man is decaying, yet our inward man is renewed day by day."],[16,16,"For our light affliction, which is for the moment, works for us more and more exceedingly an eternal weight of glory;"],[17,17,"while we don't look at the things which are seen, but at the things which are not seen. 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seeing we have this ministry, even as we obtained mercy, we don't faint."],[1,1,"But we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully; but by the manifestation of the truth commending ourselves to every man's conscience in the sight of God."],[2,2,"Even if our gospel is veiled, it is veiled in those who perish;"],[3,3,"in whom the god of this world has blinded the minds of the unbelieving, that the light of the gospel of the glory of Christ, who is the image of God, should not dawn on them."],[4,4,"For we don't preach ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus' sake;"],[5,5,"seeing it is God who said, \"Light will shine out of darkness,\" who has shone in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ."],[6,6,"But we have this treasure in clay vessels, that the exceeding greatness of the power may be of God, and not from ourselves."],[7,7,"We are pressed on every side, yet not crushed; perplexed, yet not to despair;"],[8,8,"pursued, yet not forsaken; struck down, yet not destroyed;"],[9,9,"always carrying in the body the putting to death of the Lord Jesus, that the life of Jesus may also be revealed in our body."],[10,10,"For we who live are always delivered to death for Jesus' sake, that the life also of Jesus may be revealed in our mortal flesh."],[11,11,"So then death works in us, but life in you."],[12,12,"But having the same spirit of faith, according to that which is written, \"I believed, and therefore I spoke.\" We also believe, and therefore also we speak;"],[13,13,"knowing that he who raised the Lord Jesus will raise us also with Jesus, and will present us with you."],[14,14,"For all things are for your sakes, that the grace, being multiplied through the many, may cause the thanksgiving to abound to the glory of God."],[15,15,"Therefore we don't faint, but though our outward man is decaying, yet our inward man is renewed day by day."],[16,16,"For our light affliction, which is for the moment, works for us more and more exceedingly an eternal weight of glory;"],[17,17,"while we don't look at the things which are seen, but at the things which are not seen. For the things which are seen are temporal, but the things which are not seen are eternal."]]},"phrases":[[150,1,24,25,"c"]],"lex":{"0":[96230,108296],"1":[19865,71581],"3":[6752,11988,54944],"6":[16091,71609],"7":[47917,121163],"9":[71457],"15":[71610],"16":[137811],"17":[15978,48475]},"quotes":{"3":[["quoted_by","demonstratio-evangelica",6,166],["quoted_by","origen-contra-celsum",6,4],["quoted_by","origen-commentary-on-matthew-books-10-11",11,13]],"5":[["quoted_by","origen-contra-celsum",4,94],["quoted_by","origen-contra-celsum",6,4],["quoted_by","origen-commentary-on-matthew-books-10-11",11,13]],"6":[["quoted_by","clement-of-alexandria",4,130]],"7":[["quoted_by","clement-of-alexandria",4,130]],"8":[["quoted_by","clement-of-alexandria",4,130]],"9":[["quoted_by","origen-contra-celsum",7,37],["quoted_by","origen-commentary-on-matthew-books-12-14",13,15],["quoted_by","origen-commentary-on-john-books-1-2-6-10",1,181],["quoted_by","origen-commentary-on-john-books-1-2-6-10",1,226]],"10":[["quoted_by","theodoretus-historia-ecclesiastica",1,8]],"16":[["quoted_by","origen-contra-celsum",6,18]],"17":[["quoted_by","clement-of-alexandria-2",1,24],["quoted_by","paedagogus",3,2],["quoted_by","eclogae-propheticae",1,10],["quoted_by","quis-dives-salvetur",1,24],["quoted_by","epistulae-interpolatae-et-epistulae-supp",12,7],["quoted_by","praeperatio-evangelica",12,152],["quoted_by","origen-contra-celsum",6,18],["quoted_by","origen-contra-celsum",6,58],["quoted_by","origen-contra-celsum",8,4],["quoted_by","origen-commentary-on-matthew-books-12-14",13,19]]},"notecited":{"5":[["eusebius-of-caesarea",9,"1","2 Cor. 4, 6"]],"13":[["epistula-ad-philippenses",1,"2.1","II Cor. 4, 14 (I Cor. 6. 14; Rom. 8, 11)"]],"2":[["generalis-elementaria-introductio",3,"5","2 Cor. 4, 3."]],"12":[["origen-commentary-on-john-books-1-2-6-10",6,"288","2 Vgl. | Kor. 4, 13. – 4 Vgl. Job. 1, 29. — 5 Ι Job. 2, 1 f. — 9 Ι Tim. 4, 10. — 10 Kol. 2, 14 f. — 15 Vgl. Job. 16, 33. — 18 Ps. 71, 12. — 19 Vgl. Ps. 71, 4 f. — 23 Vgl. Ps. 23, 8. — 25 Job. 20, 17."]]}}
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diff --git a/text/2-corinthians/5.json b/text/2-corinthians/5.json
index 7bdaaff40b9be1339bb581173af13d07a70537c4..b21a510ac0ef237ad60847c53fa7fba1766ed1b8 100644
--- a/text/2-corinthians/5.json
+++ b/text/2-corinthians/5.json
@@ -1 +1 @@
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we know that if the earthly house of our tent is dissolved, we have a building from God, a house not made with hands, eternal, in the heavens."],[1,1,"For most assuredly in this we groan, longing to be clothed with our habitation which is from heaven;"],[2,2,"if so be that being clothed we will not be found naked."],[3,3,"For indeed we who are in this tent do groan, being burdened; not that we desire to be unclothed, but that we desire to be clothed, that what is mortal may be swallowed up by life."],[4,4,"Now he who made us for this very thing is God, who also gave to us the down payment of the Spirit."],[5,5,"Being therefore always of good courage, and knowing that, while we are at home in the body, we are absent from the Lord;"],[6,6,"for we walk by faith, not by sight."],[7,7,"We are of good courage, I say, and are willing rather to be absent from the body, and to be at home with the Lord."],[8,8,"Therefore also we make it our aim, whether at home or absent, to be well pleasing to him."],[9,9,"For we must all be revealed before the judgment seat of Christ; that each one may receive the things in the body, according to what he has done, whether good or bad."],[10,10,"Knowing therefore the fear of the Lord, we persuade men, but we are revealed to God; and I hope that we are revealed also in your consciences."],[11,11,"For we are not commending ourselves to you again, but speak as giving you occasion of boasting on our behalf, that you may have something to answer those who boast in appearance, and not in heart."],[12,12,"For if we are beside ourselves, it is for God. Or if we are of sober mind, it is for you."],[13,13,"For the love of Christ constrains us; because we judge thus, that one died for all, therefore all died."],[14,14,"He died for all, that those who live should no longer live to themselves, but to him who for their sakes died and rose again."],[15,15,"Therefore we know no one after the flesh from now on. Even though we have known Christ after the flesh, yet now we know him so no more."],[16,16,"Therefore if anyone is in Christ, he is a new creation. The old things have passed away. Behold, all things have become new."],[17,17,"But all things are of God, who reconciled us to himself through Jesus Christ, and gave to us the ministry of reconciliation;"],[18,18,"namely, that God was in Christ reconciling the world to himself, not reckoning to them their trespasses, and having committed to us the word of reconciliation."],[19,19,"We are therefore ambassadors on behalf of Christ, as though God were entreating by us. We beg you on behalf of Christ, be reconciled to God."],[20,20,"For him who knew no sin he made to be sin on our behalf; so that in him we might become the righteousness of God."]]},"phrases":[[190,16,3,4,"c"],[190,18,4,5,"c"],[191,20,12,13,"c"],[339,16,6,7,"c"]],"lex":{"0":[70949,71611],"3":[2354],"5":[37593,55822],"8":[71507],"9":[10720,28471],"11":[3899,33461],"13":[9567,28573],"16":[18054],"17":[12094,37525],"18":[13862,14459]},"quotes":{"0":[["quoted_by","clement-of-alexandria",4,165],["quoted_by","praeperatio-evangelica",13,99]],"1":[["quoted_by","clement-of-alexandria",4,165]],"2":[["quoted_by","clement-of-alexandria",4,165]],"3":[["quoted_by","de-ecclesiastica-theologia",3,10],["quoted_by","de-ecclesiastica-theologia",3,15]],"6":[["quoted_by","clement-of-alexandria",4,165],["quoted_by","paedagogus",3,2]],"7":[["quoted_by","clement-of-alexandria",4,165]],"9":[["quoted_by","clement-of-alexandria",3,61],["quoted_by","praeperatio-evangelica",12,39],["quoted_by","de-incarnatione-verbi",56,4]],"10":[["quoted_by","epistulae-de-virginitate-sp",2,1]],"13":[["quoted_by","de-incarnatione-verbi",10,2]],"15":[["quoted_by","demonstratio-evangelica",9,75],["quoted_by","socrates-historia-ecclesiastica",7,31]],"16":[["quoted_by","clement-of-alexandria",3,61],["quoted_by","oratio-ii-contra-arianos",1,64]],"18":[["quoted_by","praeperatio-evangelica",1,7],["quoted_by","oratio-iii-contra-arianos",1,5]],"19":[["quoted_by","de-filio",1,20]],"20":[["quoted_by","demonstratio-evangelica",1,258],["quoted_by","demonstratio-evangelica",1,262],["quoted_by","demonstratio-evangelica",4,254],["quoted_by","demonstratio-evangelica",10,27],["quoted_by","demonstratio-evangelica",10,175],["quoted_by","generalis-elementaria-introductio",1,7],["quoted_by","oratio-ii-contra-arianos",1,46]]},"notecited":{"19":[["work",1,"9","δεομένῳ correction in P (cp. 2 Corinthians v. 20)."]],"9":[["barnabas",4,"12","II Cor. 5, 10"]],"20":[["demonstratio-evangelica",10,"1.21","15 2 Cor. 5, 21."]],"16":[["socrates-historia-ecclesiastica",2,"21","2 Cor. v. 17."]],"15":[["socrates-historia-ecclesiastica",7,"32","2 Cor. v. 16."]]}}
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we know that if the earthly house of our tent is dissolved, we have a building from God, a house not made with hands, eternal, in the heavens."],[1,1,"For most assuredly in this we groan, longing to be clothed with our habitation which is from heaven;"],[2,2,"if so be that being clothed we will not be found naked."],[3,3,"For indeed we who are in this tent do groan, being burdened; not that we desire to be unclothed, but that we desire to be clothed, that what is mortal may be swallowed up by life."],[4,4,"Now he who made us for this very thing is God, who also gave to us the down payment of the Spirit."],[5,5,"Being therefore always of good courage, and knowing that, while we are at home in the body, we are absent from the Lord;"],[6,6,"for we walk by faith, not by sight."],[7,7,"We are of good courage, I say, and are willing rather to be absent from the body, and to be at home with the Lord."],[8,8,"Therefore also we make it our aim, whether at home or absent, to be well pleasing to him."],[9,9,"For we must all be revealed before the judgment seat of Christ; that each one may receive the things in the body, according to what he has done, whether good or bad."],[10,10,"Knowing therefore the fear of the Lord, we persuade men, but we are revealed to God; and I hope that we are revealed also in your consciences."],[11,11,"For we are not commending ourselves to you again, but speak as giving you occasion of boasting on our behalf, that you may have something to answer those who boast in appearance, and not in heart."],[12,12,"For if we are beside ourselves, it is for God. Or if we are of sober mind, it is for you."],[13,13,"For the love of Christ constrains us; because we judge thus, that one died for all, therefore all died."],[14,14,"He died for all, that those who live should no longer live to themselves, but to him who for their sakes died and rose again."],[15,15,"Therefore we know no one after the flesh from now on. Even though we have known Christ after the flesh, yet now we know him so no more."],[16,16,"Therefore if anyone is in Christ, he is a new creation. The old things have passed away. Behold, all things have become new."],[17,17,"But all things are of God, who reconciled us to himself through Jesus Christ, and gave to us the ministry of reconciliation;"],[18,18,"namely, that God was in Christ reconciling the world to himself, not reckoning to them their trespasses, and having committed to us the word of reconciliation."],[19,19,"We are therefore ambassadors on behalf of Christ, as though God were entreating by us. We beg you on behalf of Christ, be reconciled to God."],[20,20,"For him who knew no sin he made to be sin on our behalf; so that in him we might become the righteousness of God."]]},"phrases":[[190,16,3,4,"c"],[190,18,4,5,"c"],[191,20,12,13,"c"],[339,16,6,7,"c"]],"lex":{"0":[70949,71611],"3":[2354],"5":[37593,55822],"8":[71507],"9":[10720,28471],"11":[3899,33461],"13":[9567,28573],"16":[18054],"17":[12094,37525],"18":[13862,14459]},"quotes":{"0":[["quoted_by","clement-of-alexandria",4,165],["quoted_by","praeperatio-evangelica",13,99],["quoted_by","origen-contra-celsum",7,31]],"1":[["quoted_by","clement-of-alexandria",4,165]],"2":[["quoted_by","clement-of-alexandria",4,165]],"3":[["quoted_by","de-ecclesiastica-theologia",3,10],["quoted_by","de-ecclesiastica-theologia",3,15],["quoted_by","origen-contra-celsum",5,18],["quoted_by","origen-commentary-on-john-books-1-2-6-10",1,176]],"5":[["quoted_by","origen-contra-celsum",7,49],["quoted_by","origen-commentary-on-matthew-books-12-14",14,11]],"6":[["quoted_by","clement-of-alexandria",4,165],["quoted_by","paedagogus",3,2]],"7":[["quoted_by","clement-of-alexandria",4,165],["quoted_by","origen-contra-celsum",7,49]],"9":[["quoted_by","clement-of-alexandria",3,61],["quoted_by","praeperatio-evangelica",12,39],["quoted_by","de-incarnatione-verbi",56,4],["quoted_by","origen-commentary-on-matthew-books-12-14",12,29],["quoted_by","origen-commentary-on-matthew-books-12-14",13,29],["quoted_by","origen-commentary-on-matthew-books-12-14",14,7]],"10":[["quoted_by","epistulae-de-virginitate-sp",2,1]],"13":[["quoted_by","de-incarnatione-verbi",10,2]],"15":[["quoted_by","demonstratio-evangelica",9,75],["quoted_by","socrates-historia-ecclesiastica",7,31]],"16":[["quoted_by","clement-of-alexandria",3,61],["quoted_by","oratio-ii-contra-arianos",1,64]],"18":[["quoted_by","praeperatio-evangelica",1,7],["quoted_by","oratio-iii-contra-arianos",1,5],["quoted_by","origen-commentary-on-john-books-1-2-6-10",1,20]],"19":[["quoted_by","de-filio",1,20],["quoted_by","origen-contra-celsum",8,0]],"20":[["quoted_by","demonstratio-evangelica",1,258],["quoted_by","demonstratio-evangelica",1,262],["quoted_by","demonstratio-evangelica",4,254],["quoted_by","demonstratio-evangelica",10,27],["quoted_by","demonstratio-evangelica",10,175],["quoted_by","generalis-elementaria-introductio",1,7],["quoted_by","oratio-ii-contra-arianos",1,46],["quoted_by","origen-commentary-on-john-books-1-2-6-10",2,162]]},"notecited":{"19":[["work",1,"9","δεομένῳ correction in P (cp. 2 Corinthians v. 20)."]],"9":[["barnabas",4,"12","II Cor. 5, 10"]],"20":[["demonstratio-evangelica",10,"1.21","15 2 Cor. 5, 21."]],"16":[["socrates-historia-ecclesiastica",2,"21","2 Cor. v. 17."]],"15":[["socrates-historia-ecclesiastica",7,"32","2 Cor. v. 16."]]}}
\ No newline at end of file
diff --git a/text/2-corinthians/6.json b/text/2-corinthians/6.json
index 15859410154f39bb3a663b58b423adbcdedd9963..8a8fe82cced79ab559d9d68ff1f96f5a4a448cda 100644
--- a/text/2-corinthians/6.json
+++ b/text/2-corinthians/6.json
@@ -1 +1 @@
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together, we entreat also that you not receive the grace of God in vain,"],[1,1,"for he says, \"At an acceptable time I listened to you, In a day of salvation I helped you.\" Behold, now is the acceptable time. Behold, now is the day of salvation."],[2,2,"We give no occasion of stumbling in anything, that our service may not be blamed,"],[3,3,"but in everything commending ourselves, as servants of God, in great endurance, in afflictions, in hardships, in distresses,"],[4,4,"in beatings, in imprisonments, in riots, in labors, in watchings, in fastings;"],[5,5,"in pureness, in knowledge, in patience, in kindness, in the Holy Spirit, in sincere love,"],[6,6,"in the word of truth, in the power of God; by the armor of righteousness on the right hand and on the left,"],[7,7,"by glory and dishonor, by evil report and good report; as deceivers, and yet true;"],[8,8,"as unknown, and yet well known; as dying, and behold, we live; as punished, and not killed;"],[9,9,"as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things."],[10,10,"Our mouth is open to you, Corinthians. Our heart is enlarged."],[11,11,"You are not restricted by us, but you are restricted by your own affections."],[12,12,"Now in return, I speak as to my children, you also be open wide."],[13,13,"Don't be unequally yoked with unbelievers, for what fellowship have righteousness and iniquity? Or what communion has light with darkness?"],[14,14,"What agreement has Christ with Belial? Or what portion has a believer with an unbeliever?"],[15,15,"What agreement has a temple of God with idols? For you are a temple of the living God. Even as God said, \"I will dwell in them, and walk in them; and I will be their God, and they will be my people.\""],[16,16,"Therefore, \"'Come out from among them, And be separate,' says the Lord, 'Touch no unclean thing. I will receive you."],[17,17,"I will be to you a Father. You will be to me sons and daughters,' says the Lord Almighty.\""]]},"phrases":[[66,5,13,14,"c"],[195,17,16,17,"c"]],"lex":{"2":[2594,18397,33535],"3":[2821,5457,21991,33945],"4":[9763,42106,71615],"6":[17866],"7":[13645],"9":[2460],"10":[5477,34487,41080],"11":[42109],"12":[71435],"13":[29389,71616],"14":[71617,134940],"15":[41943,52959],"17":[23694]},"quotes":{"1":[["quotes","esaias",49,7],["quoted_by","clement-of-alexandria",6,43],["quoted_by","eusebius-of-caesarea",7,12],["quoted_by","dialogus-cum-tryphone",122,4],["quoted_by","historia-ecclesiastica",7,54],["quoted_by","demonstratio-evangelica",2,45],["quoted_by","demonstratio-evangelica",10,183],["quoted_by","generalis-elementaria-introductio",4,24]],"3":[["quoted_by","clement-of-alexandria",4,130]],"4":[["quoted_by","clement-of-alexandria",4,130]],"5":[["quoted_by","clement-of-alexandria",4,130]],"6":[["quoted_by","clement-of-alexandria",4,130],["quoted_by","clement-of-alexandria",6,102]],"9":[["quoted_by","clement-of-alexandria",1,3]],"13":[["quoted_by","clement-of-alexandria",3,61],["quoted_by","clement-of-alexandria",5,56],["quoted_by","epistulae-interpolatae-et-epistulae-supp",11,47],["quoted_by","theodoretus-historia-ecclesiastica",1,4]],"14":[["quoted_by","clement-of-alexandria",3,61],["quoted_by","clement-of-alexandria",5,56],["quoted_by","epistulae-interpolatae-et-epistulae-supp",11,47]],"15":[["quoted_by","clement-of-alexandria",3,72],["quoted_by","eusebius-of-caesarea",10,4],["quoted_by","praeperatio-evangelica",4,150],["quoted_by","historia-ecclesiastica",10,69],["quoted_by","demonstratio-evangelica",1,90],["quoted_by","demonstratio-evangelica",1,213],["quoted_by","de-ecclesiastica-theologia",3,16],["quoted_by","oratio-i-contra-arianos",1,15]],"16":[["quoted_by","clement-of-alexandria",3,72],["quoted_by","clement-of-alexandria",5,56]],"17":[["quotes","jeremias",7,21],["quoted_by","clement-of-alexandria",3,72],["quoted_by","clement-of-alexandria",4,130],["quoted_by","clement-of-alexandria",5,56]]},"notecited":{"1":[["eusebius-of-caesarea",7,"11","Is. 49, 8. 2 Cor. 6, 2"]],"15":[["eusebius-of-caesarea",10,"4","2 Cor. 6, 16"]],"6":[["epistula-ad-philippenses",1,"4.1","I Tim. 6, 10 I Tim. 6. 7; cf. 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together, we entreat also that you not receive the grace of God in vain,"],[1,1,"for he says, \"At an acceptable time I listened to you, In a day of salvation I helped you.\" Behold, now is the acceptable time. Behold, now is the day of salvation."],[2,2,"We give no occasion of stumbling in anything, that our service may not be blamed,"],[3,3,"but in everything commending ourselves, as servants of God, in great endurance, in afflictions, in hardships, in distresses,"],[4,4,"in beatings, in imprisonments, in riots, in labors, in watchings, in fastings;"],[5,5,"in pureness, in knowledge, in patience, in kindness, in the Holy Spirit, in sincere love,"],[6,6,"in the word of truth, in the power of God; by the armor of righteousness on the right hand and on the left,"],[7,7,"by glory and dishonor, by evil report and good report; as deceivers, and yet true;"],[8,8,"as unknown, and yet well known; as dying, and behold, we live; as punished, and not killed;"],[9,9,"as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things."],[10,10,"Our mouth is open to you, Corinthians. Our heart is enlarged."],[11,11,"You are not restricted by us, but you are restricted by your own affections."],[12,12,"Now in return, I speak as to my children, you also be open wide."],[13,13,"Don't be unequally yoked with unbelievers, for what fellowship have righteousness and iniquity? Or what communion has light with darkness?"],[14,14,"What agreement has Christ with Belial? Or what portion has a believer with an unbeliever?"],[15,15,"What agreement has a temple of God with idols? For you are a temple of the living God. Even as God said, \"I will dwell in them, and walk in them; and I will be their God, and they will be my people.\""],[16,16,"Therefore, \"'Come out from among them, And be separate,' says the Lord, 'Touch no unclean thing. I will receive you."],[17,17,"I will be to you a Father. You will be to me sons and daughters,' says the Lord Almighty.\""]]},"phrases":[[66,5,13,14,"c"],[195,17,16,17,"c"]],"lex":{"2":[2594,18397,33535],"3":[2821,5457,21991,33945],"4":[9763,42106,71615],"6":[17866],"7":[13645],"9":[2460],"10":[5477,34487,41080],"11":[42109],"12":[71435],"13":[29389,71616],"14":[71617,134940],"15":[41943,52959],"17":[23694]},"quotes":{"1":[["quotes","esaias",49,7],["quoted_by","clement-of-alexandria",6,43],["quoted_by","eusebius-of-caesarea",7,12],["quoted_by","dialogus-cum-tryphone",122,4],["quoted_by","historia-ecclesiastica",7,54],["quoted_by","demonstratio-evangelica",2,45],["quoted_by","demonstratio-evangelica",10,183],["quoted_by","generalis-elementaria-introductio",4,24]],"3":[["quoted_by","clement-of-alexandria",4,130]],"4":[["quoted_by","clement-of-alexandria",4,130]],"5":[["quoted_by","clement-of-alexandria",4,130]],"6":[["quoted_by","clement-of-alexandria",4,130],["quoted_by","clement-of-alexandria",6,102]],"9":[["quoted_by","clement-of-alexandria",1,3]],"13":[["quoted_by","clement-of-alexandria",3,61],["quoted_by","clement-of-alexandria",5,56],["quoted_by","epistulae-interpolatae-et-epistulae-supp",11,47],["quoted_by","theodoretus-historia-ecclesiastica",1,4]],"14":[["quoted_by","clement-of-alexandria",3,61],["quoted_by","clement-of-alexandria",5,56],["quoted_by","epistulae-interpolatae-et-epistulae-supp",11,47]],"15":[["quoted_by","clement-of-alexandria",3,72],["quoted_by","eusebius-of-caesarea",10,4],["quoted_by","praeperatio-evangelica",4,150],["quoted_by","historia-ecclesiastica",10,69],["quoted_by","demonstratio-evangelica",1,90],["quoted_by","demonstratio-evangelica",1,213],["quoted_by","de-ecclesiastica-theologia",3,16],["quoted_by","oratio-i-contra-arianos",1,15],["quoted_by","origen-contra-celsum",8,17]],"16":[["quoted_by","clement-of-alexandria",3,72],["quoted_by","clement-of-alexandria",5,56]],"17":[["quotes","jeremias",7,21],["quoted_by","clement-of-alexandria",3,72],["quoted_by","clement-of-alexandria",4,130],["quoted_by","clement-of-alexandria",5,56]]},"notecited":{"1":[["eusebius-of-caesarea",7,"11","Is. 49, 8. 2 Cor. 6, 2"]],"15":[["eusebius-of-caesarea",10,"4","2 Cor. 6, 16"]],"6":[["epistula-ad-philippenses",1,"4.1","I Tim. 6, 10 I Tim. 6. 7; cf. 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\ No newline at end of file
diff --git a/text/2-corinthians/9.json b/text/2-corinthians/9.json
index b20e5cf16f00961f1d280d780aee832de3413eeb..6ca993607543467966fcc6bd8eeeac1b522ffa0a 100644
--- a/text/2-corinthians/9.json
+++ b/text/2-corinthians/9.json
@@ -1 +1 @@
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is indeed unnecessary for me to write to you concerning the service to the saints,"],[1,1,"for I know your readiness, of which I boast on your behalf to them of Macedonia, that Achaia has been prepared for a year past. Your zeal has stirred up very many of them."],[2,2,"But I have sent the brothers that our boasting on your behalf may not be in vain in this respect, that, just as I said, you may be prepared,"],[3,3,"so that I won't by any means, if there come with me any of Macedonia and find you unprepared, we (to say nothing of you) should be put to shame in this confident boasting."],[4,4,"I thought it necessary therefore to entreat the brothers that they would go before to you, and arrange ahead of time the generous gift that you promised before, that the same might be ready as a matter of generosity, and not of greediness."],[5,5,"Remember this: he who sows sparingly will also reap sparingly. He who sows bountifully will also reap bountifully."],[6,6,"Let each man give according as he has determined in his heart; not grudgingly, or under compulsion; for God loves a cheerful giver."],[7,7,"And God is able to make all grace abound to you, that you, always having all sufficiency in everything, may abound to every good work."],[8,8,"As it is written, \"He has scattered abroad, he has given to the poor. His righteousness remains forever.\""],[9,9,"Now may he who supplies seed to the sower and bread for food, supply and multiply your seed for sowing, and increase the fruits of your righteousness;"],[10,10,"you being enriched in everything to all liberality, which works through us thanksgiving to God."],[11,11,"For this service of giving that you perform not only makes up for lack among the saints, but abounds also through many givings of thanks to God;"],[12,12,"seeing that through the proof given by this service, they glorify God for the obedience of your confession to the gospel of Christ, and for the liberality of your contribution to them and to all;"],[13,13,"while they themselves also, with supplication on your behalf, yearn for you by reason of the exceeding grace of God in you."],[14,14,"Now thanks be to God for his unspeakable gift!"]]},"phrases":[],"lex":{"1":[140,32187],"3":[35588,42180],"4":[16323,71429,71629,112682],"5":[25814,50724],"6":[22013,46755,71631],"7":[14973],"9":[10063,41429],"10":[16379],"11":[43225,66854],"12":[71592],"14":[71633]},"quotes":{"6":[["quoted_by","clement-of-alexandria-2",1,30],["quoted_by","quis-dives-salvetur",1,30]],"8":[["quotes","psalms",111,8],["quotes","psalms",110,2],["quotes","psalms",111,2],["quotes","psalms",110,9],["quoted_by","clement-of-alexandria",2,101],["quoted_by","clement-of-alexandria",3,55],["quoted_by","paedagogus",3,6]],"9":[["quotes","esaias",55,9]],"12":[["quoted_by","eusebius-of-caesarea",3,1],["quoted_by","historia-ecclesiastica",3,2]]},"notecited":{"5":[["clement-of-alexandria-2",1,"31","φειδομένως (from 2 Cor. ix. 6) Segaar. φειδόμενον MS."]]}}
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is indeed unnecessary for me to write to you concerning the service to the saints,"],[1,1,"for I know your readiness, of which I boast on your behalf to them of Macedonia, that Achaia has been prepared for a year past. Your zeal has stirred up very many of them."],[2,2,"But I have sent the brothers that our boasting on your behalf may not be in vain in this respect, that, just as I said, you may be prepared,"],[3,3,"so that I won't by any means, if there come with me any of Macedonia and find you unprepared, we (to say nothing of you) should be put to shame in this confident boasting."],[4,4,"I thought it necessary therefore to entreat the brothers that they would go before to you, and arrange ahead of time the generous gift that you promised before, that the same might be ready as a matter of generosity, and not of greediness."],[5,5,"Remember this: he who sows sparingly will also reap sparingly. He who sows bountifully will also reap bountifully."],[6,6,"Let each man give according as he has determined in his heart; not grudgingly, or under compulsion; for God loves a cheerful giver."],[7,7,"And God is able to make all grace abound to you, that you, always having all sufficiency in everything, may abound to every good work."],[8,8,"As it is written, \"He has scattered abroad, he has given to the poor. His righteousness remains forever.\""],[9,9,"Now may he who supplies seed to the sower and bread for food, supply and multiply your seed for sowing, and increase the fruits of your righteousness;"],[10,10,"you being enriched in everything to all liberality, which works through us thanksgiving to God."],[11,11,"For this service of giving that you perform not only makes up for lack among the saints, but abounds also through many givings of thanks to God;"],[12,12,"seeing that through the proof given by this service, they glorify God for the obedience of your confession to the gospel of Christ, and for the liberality of your contribution to them and to all;"],[13,13,"while they themselves also, with supplication on your behalf, yearn for you by reason of the exceeding grace of God in you."],[14,14,"Now thanks be to God for his unspeakable gift!"]]},"phrases":[],"lex":{"1":[140,32187],"3":[35588,42180],"4":[16323,71429,71629,112682],"5":[25814,50724],"6":[22013,46755,71631],"7":[14973],"9":[10063,41429],"10":[16379],"11":[43225,66854],"12":[71592],"14":[71633]},"quotes":{"6":[["quoted_by","clement-of-alexandria-2",1,30],["quoted_by","quis-dives-salvetur",1,30]],"8":[["quotes","psalms",111,8],["quotes","psalms",110,2],["quotes","psalms",111,2],["quotes","psalms",110,9],["quoted_by","clement-of-alexandria",2,101],["quoted_by","clement-of-alexandria",3,55],["quoted_by","paedagogus",3,6]],"9":[["quotes","esaias",55,9]],"12":[["quoted_by","eusebius-of-caesarea",3,1],["quoted_by","historia-ecclesiastica",3,2],["quoted_by","origen-contra-celsum",1,62]]},"notecited":{"5":[["clement-of-alexandria-2",1,"31","φειδομένως (from 2 Cor. ix. 6) Segaar. φειδόμενον MS."]]}}
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diff --git a/text/2-john/1.json b/text/2-john/1.json
index 8782267ba7272d848356615d859044ffab36988a..90de77a9d14ac6da3ff2aebbd5b23afa4b0be8d6 100644
--- a/text/2-john/1.json
+++ b/text/2-john/1.json
@@ -1 +1 @@
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elder, to the elect lady and her children, whom I love in truth; and not I only, but also all those who know the truth;"],[1,1,"for the truth's sake, which remains in us, and it will be with us forever:"],[2,2,"Grace, mercy, and peace will be with us, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love."],[3,3,"I rejoice greatly that I have found some of your children walking in truth, even as we have been commanded by the Father."],[4,4,"Now I beg you, dear lady, not as though I wrote to you a new commandment, but that which we had from the beginning, that we love one another."],[5,5,"This is love, that we should walk according to his commandments. This is the commandment, even as you heard from the beginning, that you should walk in it."],[6,6,"For many deceivers have gone out into the world, those who don't confess that Jesus Christ came in the flesh. This is the deceiver and the Antichrist."],[7,7,"Watch yourselves, that we don't lose the things which we have accomplished, but that we receive a full reward."],[8,8,"Whoever transgresses and doesn't remain in the teaching of Christ, doesn't have God. He who remains in the teaching, the same has both the Father and the Son."],[9,9,"If anyone comes to you, and doesn't bring this teaching, don't receive him into your house, and don't welcome him,"],[10,10,"for he who welcomes him participates in his evil works."],[11,11,"Having many things to write to you, I don't want to do so with paper and ink, but I hope to come to you, and to speak face to face, that our joy may be made full."],[12,12,"The children of your chosen sister greet you. Amen."]]},"phrases":[],"lex":{"0":[2655],"6":[134996],"9":[25852],"11":[113571]},"quotes":{"2":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",12,19],["quoted_by","acta-philippi-tlg2948-tlg001",1,3]]}}
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elder, to the elect lady and her children, whom I love in truth; and not I only, but also all those who know the truth;"],[1,1,"for the truth's sake, which remains in us, and it will be with us forever:"],[2,2,"Grace, mercy, and peace will be with us, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love."],[3,3,"I rejoice greatly that I have found some of your children walking in truth, even as we have been commanded by the Father."],[4,4,"Now I beg you, dear lady, not as though I wrote to you a new commandment, but that which we had from the beginning, that we love one another."],[5,5,"This is love, that we should walk according to his commandments. This is the commandment, even as you heard from the beginning, that you should walk in it."],[6,6,"For many deceivers have gone out into the world, those who don't confess that Jesus Christ came in the flesh. This is the deceiver and the Antichrist."],[7,7,"Watch yourselves, that we don't lose the things which we have accomplished, but that we receive a full reward."],[8,8,"Whoever transgresses and doesn't remain in the teaching of Christ, doesn't have God. He who remains in the teaching, the same has both the Father and the Son."],[9,9,"If anyone comes to you, and doesn't bring this teaching, don't receive him into your house, and don't welcome him,"],[10,10,"for he who welcomes him participates in his evil works."],[11,11,"Having many things to write to you, I don't want to do so with paper and ink, but I hope to come to you, and to speak face to face, that our joy may be made full."],[12,12,"The children of your chosen sister greet you. Amen."]]},"phrases":[],"lex":{"0":[2655],"6":[134996],"9":[25852],"11":[113571]},"quotes":{"2":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",12,19],["quoted_by","acta-philippi-tlg2948-tlg001",1,3]]},"notecited":{"0":[["origen-commentary-on-matthew-books-12-14",14,"17","1 ff Vgl. Orig. hom. X, 7 in Jer. (III, 77, 12 ff): καταλείπει »τὸν πατέρα καὶ τὴν μητέρα«, τὴν ἄνω Ἱερουσαλήμ κτλ. — 2 Vgl. Joh. 1, 1 — 3 Phil. 2, 6 — 12 Joh. 1, 14 — 16 I. Kor. 12,27 — 31 Röm. 8, 35 2 πρὸς ὃν ἦν πατέρα"],["origen-commentary-on-john-books-1-2-6-10",2,"17","2 Joh. 1, 1. – 31 Joh. 17, 3. – 35 Vgl. Kol. 1, 15. — 37 Ps. 49, 1."]],"4":[["origen-commentary-on-john-books-1-2-6-10",2,"166","2 Ι Joh. 1, 5. —4 Ι Job. 1, —5 Vgl. ο. Ι, 37 f. — 7 Vgl. II Kor. 5, 21. — 9 Ι Job. 1, 5. — 10 Vgl. Röm. 8, 3. — 13 Ι Job. 1, 5. — 13 Vgl. Matth. 8, 17 Jes. 53, 4. — 15 Vgl. I Petr. 3, 4. — 17 Vgl. Mark. 14, 34; Job. 12, "]]}}
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diff --git a/text/2-peter/1.json b/text/2-peter/1.json
index e3b93e0de2bb2eaa26e73865d78d987bf3045642..92b0e30d65eff5c111903de857be444514b7be72 100644
--- a/text/2-peter/1.json
+++ b/text/2-peter/1.json
@@ -1 +1 @@
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Peter, a servant and apostle of Jesus Christ, to those who have obtained a like precious faith with us in the righteousness of our God and Savior, Jesus Christ:"],[1,1,"Grace to you and peace be multiplied in the knowledge of God and of Jesus our Lord,"],[2,2,"seeing that his divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us by his own glory and virtue;"],[3,3,"by which he has granted to us his precious and exceedingly great promises; that through these you may become partakers of the divine nature, having escaped from the corruption that is in the world by lust."],[4,4,"Yes, and for this very cause adding on your part all diligence, in your faith supply moral excellence; and in moral excellence, knowledge;"],[5,5,"and in knowledge, self-control; and in self-control patience; and in patience godliness;"],[6,6,"and in godliness brotherly affection; and in brotherly affection, love."],[7,7,"For if these things are yours and abound, they make you to be not idle nor unfruitful to the knowledge of our Lord Jesus Christ."],[8,8,"For he who lacks these things is blind, seeing only what is near, having forgotten the cleansing from his old sins."],[9,9,"Therefore, brothers, be more diligent to make your calling and election sure. For if you do these things, you will never stumble."],[10,10,"For thus will be richly supplied to you the entrance into the eternal Kingdom of our Lord and Savior, Jesus Christ."],[11,11,"Therefore I will not be negligent to remind you of these things, though you know them, and are established in the present truth."],[12,12,"I think it right, as long as I am in this tent, to stir you up by reminding you;"],[13,13,"knowing that the putting off of my tent comes swiftly, even as our Lord Jesus Christ made clear to me."],[14,14,"Yes, I will make every effort that you may always be able to remember these things even after my departure."],[15,15,"For we did not follow cunningly devised fables, when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty."],[16,16,"For he received from God the Father honor and glory, when the voice came to him from the Majestic Glory, \"This is my beloved Son, in whom I am well pleased.\""],[17,17,"This voice we heard come out of heaven when we were with him in the holy mountain."],[18,18,"We have the more sure word of prophecy; whereunto you do well that you take heed, as to a lamp shining in a dark place, until the day dawns, and the day star arises in your hearts:"],[19,19,"knowing this first, that no prophecy of Scripture is of private interpretation."],[20,20,"For no prophecy ever came by the will of man: but holy men of God spoke, being moved by the Holy Spirit."]]},"phrases":[[66,20,10,11,"c"]],"lex":{"0":[46996],"2":[4230],"3":[7918,15250],"4":[61977],"8":[72008],"12":[35671],"14":[15527],"15":[9417,11216,56636],"16":[1241,15970,70690],"18":[17271,71540,72011],"19":[11755,13048]},"quotes":{"13":[["quoted_by","dialogus-cum-tryphone",53,1],["quoted_by","clementina-epitome-prior-edita-correctio",1,20],["quoted_by","clementina-epitome-prior-edita-correctio",1,96],["quoted_by","clementina-epitome-prior-edita-correctio",1,127],["quoted_by","clementina-epitome-prior-edita-correctio",1,141],["quoted_by","clementina-epitome-altera-nunc-primum-ed",1,20],["quoted_by","clementina-epitome-altera-nunc-primum-ed",1,96],["quoted_by","clementina-epitome-altera-nunc-primum-ed",1,127],["quoted_by","epistulae-interpolatae-et-epistulae-supp",5,2],["quoted_by","generalis-elementaria-introductio",4,24],["quoted_by","de-incarnatione-verbi",51,1],["quoted_by","socrates-historia-ecclesiastica",2,9],["quoted_by","fragmenta-in-job",1,10],["quoted_by","theodoretus-historia-ecclesiastica",1,4]],"16":[["quoted_by","demonstratio-evangelica",9,75],["quoted_by","eusebius-of-caesarea-2",2,95],["quoted_by","generalis-elementaria-introductio",4,12],["quoted_by","oratio-quarta-contra-arianos-sp",1,23],["quoted_by","oratio-quarta-contra-arianos-sp",1,25],["quoted_by","oratio-quarta-contra-arianos-sp",1,32],["quoted_by","oratio-i-contra-arianos",1,9],["quoted_by","oratio-i-contra-arianos",1,14],["quoted_by","oratio-ii-contra-arianos",1,22],["quoted_by","oratio-ii-contra-arianos",1,61],["quoted_by","oratio-iii-contra-arianos",1,58],["quoted_by","theodoretus-historia-ecclesiastica",1,4]]},"notecited":{"7":[["eusebius-of-caesarea",5,"1","2 Peter 1, 8"]],"19":[["de-ecclesiastica-theologia",3,"2","3 Prov. 8, 23 24 — 8 Prov. 8, 27 — 15 Prov. 8, 22 — 20 Hebr. 1, 2. 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Peter, a servant and apostle of Jesus Christ, to those who have obtained a like precious faith with us in the righteousness of our God and Savior, Jesus Christ:"],[1,1,"Grace to you and peace be multiplied in the knowledge of God and of Jesus our Lord,"],[2,2,"seeing that his divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us by his own glory and virtue;"],[3,3,"by which he has granted to us his precious and exceedingly great promises; that through these you may become partakers of the divine nature, having escaped from the corruption that is in the world by lust."],[4,4,"Yes, and for this very cause adding on your part all diligence, in your faith supply moral excellence; and in moral excellence, knowledge;"],[5,5,"and in knowledge, self-control; and in self-control patience; and in patience godliness;"],[6,6,"and in godliness brotherly affection; and in brotherly affection, love."],[7,7,"For if these things are yours and abound, they make you to be not idle nor unfruitful to the knowledge of our Lord Jesus Christ."],[8,8,"For he who lacks these things is blind, seeing only what is near, having forgotten the cleansing from his old sins."],[9,9,"Therefore, brothers, be more diligent to make your calling and election sure. For if you do these things, you will never stumble."],[10,10,"For thus will be richly supplied to you the entrance into the eternal Kingdom of our Lord and Savior, Jesus Christ."],[11,11,"Therefore I will not be negligent to remind you of these things, though you know them, and are established in the present truth."],[12,12,"I think it right, as long as I am in this tent, to stir you up by reminding you;"],[13,13,"knowing that the putting off of my tent comes swiftly, even as our Lord Jesus Christ made clear to me."],[14,14,"Yes, I will make every effort that you may always be able to remember these things even after my departure."],[15,15,"For we did not follow cunningly devised fables, when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty."],[16,16,"For he received from God the Father honor and glory, when the voice came to him from the Majestic Glory, \"This is my beloved Son, in whom I am well pleased.\""],[17,17,"This voice we heard come out of heaven when we were with him in the holy mountain."],[18,18,"We have the more sure word of prophecy; whereunto you do well that you take heed, as to a lamp shining in a dark place, until the day dawns, and the day star arises in your hearts:"],[19,19,"knowing this first, that no prophecy of Scripture is of private interpretation."],[20,20,"For no prophecy ever came by the will of man: but holy men of God spoke, being moved by the Holy Spirit."]]},"phrases":[[66,20,10,11,"c"]],"lex":{"0":[46996],"2":[4230],"3":[7918,15250],"4":[61977],"8":[72008],"12":[35671],"14":[15527],"15":[9417,11216,56636],"16":[1241,15970,70690],"18":[17271,71540,72011],"19":[11755,13048]},"quotes":{"13":[["quoted_by","dialogus-cum-tryphone",53,1],["quoted_by","clementina-epitome-prior-edita-correctio",1,20],["quoted_by","clementina-epitome-prior-edita-correctio",1,96],["quoted_by","clementina-epitome-prior-edita-correctio",1,127],["quoted_by","clementina-epitome-prior-edita-correctio",1,141],["quoted_by","clementina-epitome-altera-nunc-primum-ed",1,20],["quoted_by","clementina-epitome-altera-nunc-primum-ed",1,96],["quoted_by","clementina-epitome-altera-nunc-primum-ed",1,127],["quoted_by","epistulae-interpolatae-et-epistulae-supp",5,2],["quoted_by","generalis-elementaria-introductio",4,24],["quoted_by","de-incarnatione-verbi",51,1],["quoted_by","socrates-historia-ecclesiastica",2,9],["quoted_by","fragmenta-in-job",1,10],["quoted_by","theodoretus-historia-ecclesiastica",1,4]],"16":[["quoted_by","demonstratio-evangelica",9,75],["quoted_by","eusebius-of-caesarea-2",2,95],["quoted_by","generalis-elementaria-introductio",4,12],["quoted_by","oratio-quarta-contra-arianos-sp",1,23],["quoted_by","oratio-quarta-contra-arianos-sp",1,25],["quoted_by","oratio-quarta-contra-arianos-sp",1,32],["quoted_by","oratio-i-contra-arianos",1,9],["quoted_by","oratio-i-contra-arianos",1,14],["quoted_by","oratio-ii-contra-arianos",1,22],["quoted_by","oratio-ii-contra-arianos",1,61],["quoted_by","oratio-iii-contra-arianos",1,58],["quoted_by","theodoretus-historia-ecclesiastica",1,4],["quoted_by","origen-contra-celsum",2,71],["quoted_by","origen-commentary-on-matthew-books-10-11",10,8],["quoted_by","origen-commentary-on-matthew-books-12-14",12,41]]},"notecited":{"7":[["eusebius-of-caesarea",5,"1","2 Peter 1, 8"]],"19":[["de-ecclesiastica-theologia",3,"2","3 Prov. 8, 23 24 — 8 Prov. 8, 27 — 15 Prov. 8, 22 — 20 Hebr. 1, 2. Ι Pet. 1, 20? — 22 Prov. 8, 23 — 25 Prov. 8, 23 — 27 Gen. 3, 19 — 33 Prov. 8, 22"]]}}
\ No newline at end of file
diff --git a/text/2-timothy/1.json b/text/2-timothy/1.json
index 682d673111064bfb3028419d04eac45f265bdd3a..e22806e429da7fb81ec23b67126d7dff07bf901f 100644
--- a/text/2-timothy/1.json
+++ b/text/2-timothy/1.json
@@ -1 +1 @@
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an apostle of Jesus Christ through the will of God, according to the promise of the life which is in Christ Jesus,"],[1,1,"to Timothy, my beloved child: Grace, mercy, and peace, from God the Father and Christ Jesus our Lord."],[2,2,"I thank God, whom I serve as my forefathers did, with a pure conscience. How unceasing is my memory of you in my petitions, night and day"],[3,3,"longing to see you, remembering your tears, that I may be filled with joy;"],[4,4,"having been reminded of the unfeigned faith that is in you; which lived first in your grandmother Lois, and your mother Eunice, and, I am persuaded, in you also."],[5,5,"For this cause, I remind you that you should stir up the gift of God which is in you through the laying on of my hands."],[6,6,"For God didn't give us a spirit of fear, but of power, love, and self-control."],[7,7,"Therefore don't be ashamed of the testimony of our Lord, nor of me his prisoner; but endure hardship for the gospel according to the power of God,"],[8,8,"who saved us and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given to us in Christ Jesus before times eternal,"],[9,9,"but has now been revealed by the appearing of our Savior, Christ Jesus, who abolished death, and brought life and immortality to light through the gospel."],[10,10,"For this, I was appointed as a preacher, an apostle, and a teacher of the Gentiles."],[11,11,"For this cause I suffer also these things. Yet I am not ashamed, for I know him whom I have believed, and I am persuaded that he is able to guard that which I have committed to him against that day."],[12,12,"Hold the pattern of sound words which you have heard from me, in faith and love which is in Christ Jesus."],[13,13,"That good thing which was committed to you, guard through the Holy Spirit who dwells in us."],[14,14,"This you know, that all who are in Asia turned away from me; of whom are Phygelus and Hermogenes."],[15,15,"May the Lord grant mercy to the house of Onesiphorus, for he often refreshed me, and was not ashamed of my chain,"],[16,16,"but when he was in Rome, he sought me diligently, and found me"],[17,17,"(the Lord grant to him to find the Lord's mercy in that day); and in how many things he served at Ephesus, you know very well."]]},"phrases":[[66,13,5,6,"c"],[190,0,11,12,"c"],[190,8,23,24,"c"],[190,12,13,14,"c"]],"lex":{"2":[27668],"4":[22482],"5":[17109,27208],"6":[48774],"7":[71828],"9":[28442,40669],"12":[42823],"15":[3502,28084,135278,141457]},"quotes":{"1":[["quoted_by","eusebius-of-caesarea",5,2],["quoted_by","acta-archelai",1,0],["quoted_by","epistulae-interpolatae-et-epistulae-supp",4,0],["quoted_by","epistulae-interpolatae-et-epistulae-supp",5,0],["quoted_by","epistulae-interpolatae-et-epistulae-supp",10,0],["quoted_by","historia-ecclesiastica",5,6]],"6":[["quoted_by","clement-of-alexandria",4,48]],"7":[["quoted_by","clement-of-alexandria",4,48],["quoted_by","oratio-ii-contra-arianos",1,74]],"8":[["quoted_by","oratio-ii-contra-arianos",1,74]],"9":[["quoted_by","demonstratio-evangelica",2,105],["quoted_by","demonstratio-evangelica",5,7],["quoted_by","demonstratio-evangelica",6,29],["quoted_by","demonstratio-evangelica",7,50],["quoted_by","demonstratio-evangelica",8,239],["quoted_by","generalis-elementaria-introductio",4,8],["quoted_by","oratio-ii-contra-arianos",1,74]],"17":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",7,29],["quoted_by","generalis-elementaria-introductio",1,4]]},"notecited":{"10":[["eusebius-of-caesarea",6,"14","1 Tim. 2, 7; 2 Tim. 1, 11; Rom. 11, 13"]],"9":[["barnabas",5,"6","II Tim. 1, 10"]],"13":[["hermas",8,"1.2","II Tim. 1, 14"]]}}
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an apostle of Jesus Christ through the will of God, according to the promise of the life which is in Christ Jesus,"],[1,1,"to Timothy, my beloved child: Grace, mercy, and peace, from God the Father and Christ Jesus our Lord."],[2,2,"I thank God, whom I serve as my forefathers did, with a pure conscience. How unceasing is my memory of you in my petitions, night and day"],[3,3,"longing to see you, remembering your tears, that I may be filled with joy;"],[4,4,"having been reminded of the unfeigned faith that is in you; which lived first in your grandmother Lois, and your mother Eunice, and, I am persuaded, in you also."],[5,5,"For this cause, I remind you that you should stir up the gift of God which is in you through the laying on of my hands."],[6,6,"For God didn't give us a spirit of fear, but of power, love, and self-control."],[7,7,"Therefore don't be ashamed of the testimony of our Lord, nor of me his prisoner; but endure hardship for the gospel according to the power of God,"],[8,8,"who saved us and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given to us in Christ Jesus before times eternal,"],[9,9,"but has now been revealed by the appearing of our Savior, Christ Jesus, who abolished death, and brought life and immortality to light through the gospel."],[10,10,"For this, I was appointed as a preacher, an apostle, and a teacher of the Gentiles."],[11,11,"For this cause I suffer also these things. Yet I am not ashamed, for I know him whom I have believed, and I am persuaded that he is able to guard that which I have committed to him against that day."],[12,12,"Hold the pattern of sound words which you have heard from me, in faith and love which is in Christ Jesus."],[13,13,"That good thing which was committed to you, guard through the Holy Spirit who dwells in us."],[14,14,"This you know, that all who are in Asia turned away from me; of whom are Phygelus and Hermogenes."],[15,15,"May the Lord grant mercy to the house of Onesiphorus, for he often refreshed me, and was not ashamed of my chain,"],[16,16,"but when he was in Rome, he sought me diligently, and found me"],[17,17,"(the Lord grant to him to find the Lord's mercy in that day); and in how many things he served at Ephesus, you know very well."]]},"phrases":[[66,13,5,6,"c"],[190,0,11,12,"c"],[190,8,23,24,"c"],[190,12,13,14,"c"]],"lex":{"2":[27668],"4":[22482],"5":[17109,27208],"6":[48774],"7":[71828],"9":[28442,40669],"12":[42823],"15":[3502,28084,135278,141457]},"quotes":{"1":[["quoted_by","eusebius-of-caesarea",5,2],["quoted_by","acta-archelai",1,0],["quoted_by","epistulae-interpolatae-et-epistulae-supp",4,0],["quoted_by","epistulae-interpolatae-et-epistulae-supp",5,0],["quoted_by","epistulae-interpolatae-et-epistulae-supp",10,0],["quoted_by","historia-ecclesiastica",5,6],["quoted_by","origen-contra-celsum",8,18],["quoted_by","origen-commentary-on-john-books-1-2-6-10",1,264]],"2":[["quoted_by","origen-contra-celsum",5,60]],"6":[["quoted_by","clement-of-alexandria",4,48]],"7":[["quoted_by","clement-of-alexandria",4,48],["quoted_by","oratio-ii-contra-arianos",1,74]],"8":[["quoted_by","oratio-ii-contra-arianos",1,74]],"9":[["quoted_by","demonstratio-evangelica",2,105],["quoted_by","demonstratio-evangelica",5,7],["quoted_by","demonstratio-evangelica",6,29],["quoted_by","demonstratio-evangelica",7,50],["quoted_by","demonstratio-evangelica",8,239],["quoted_by","generalis-elementaria-introductio",4,8],["quoted_by","oratio-ii-contra-arianos",1,74]],"17":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",7,29],["quoted_by","generalis-elementaria-introductio",1,4]]},"notecited":{"10":[["eusebius-of-caesarea",6,"14","1 Tim. 2, 7; 2 Tim. 1, 11; Rom. 11, 13"]],"9":[["barnabas",5,"6","II Tim. 1, 10"],["origen-commentary-on-john-books-1-2-6-10",2,"166","2 Ι Joh. 1, 5. —4 Ι Job. 1, —5 Vgl. ο. Ι, 37 f. — 7 Vgl. II Kor. 5, 21. — 9 Ι Job. 1, 5. — 10 Vgl. Röm. 8, 3. — 13 Ι Job. 1, 5. — 13 Vgl. Matth. 8, 17 Jes. 53, 4. — 15 Vgl. I Petr. 3, 4. — 17 Vgl. Mark. 14, 34; Job. 12, "],["origen-commentary-on-john-books-1-2-6-10",6,"26","3 Pro ν. 16, 23. — 5 Prov. 16, 23. — 8 Vgl. Jos. 12, ff. — 11 Vgl. Jes. G, 1ff. — 14 Vgl. Ezech. 1, 4ff. — 24 Röm. 16, 25f.; II Tim. 1, 10. — 30 Vgl. Prov. 16, 23."]],"13":[["hermas",8,"1.2","II Tim. 1, 14"]]}}
\ No newline at end of file
diff --git a/text/2-timothy/2.json b/text/2-timothy/2.json
index 4c2c7b08a6974319b0411180f6fc982bd6f990fd..5505592dac580f5df8ca65e5e07e8f7361f29ca9 100644
--- a/text/2-timothy/2.json
+++ b/text/2-timothy/2.json
@@ -1 +1 @@
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therefore, my child, be strengthened in the grace that is in Christ Jesus."],[1,1,"The things which you have heard from me among many witnesses, commit the same to faithful men, who will be able to teach others also."],[2,2,"You therefore must endure hardship, as a good soldier of Christ Jesus."],[3,3,"No soldier on service entangles himself in the affairs of life, that he may please him who enrolled him as a soldier."],[4,4,"Also, if anyone competes in athletics, he isn't crowned unless he has competed by the rules."],[5,5,"The farmers who labor must be the first to get a share of the crops."],[6,6,"Consider what I say, and may the Lord give you understanding in all things."],[7,7,"Remember Jesus Christ, risen from the dead, of the seed of David, according to my gospel,"],[8,8,"in which I suffer hardship to the point of chains as a criminal. But God's word isn't chained."],[9,9,"Therefore I endure all things for the elect's sake, that they also may obtain the salvation which is in Christ Jesus with eternal glory."],[10,10,"This saying is faithful: For if we died with him, We will also live with him."],[11,11,"If we endure, We will also reign with him. If we deny him, He also will deny us."],[12,12,"If we are faithless, He remains faithful. He can't deny himself."],[13,13,"Remind them of these things, charging them in the sight of the Lord, that they don't argue about words, to no profit, to the subverting of those who hear."],[14,14,"Give diligence to present yourself approved by God, a workman who doesn't need to be ashamed, properly handling the Word of Truth."],[15,15,"But shun empty chatter, for they will proceed further in ungodliness,"],[16,16,"and their word will consume like gangrene, of whom is Hymenaeus and Philetus;"],[17,17,"men who have erred concerning the truth, saying that the resurrection is already past, and overthrowing the faith of some."],[18,18,"However God's firm foundation stands, having this seal, \"The Lord knows those who are his,\" and, \"Let every one who names the name of the Lord depart from unrighteousness.\""],[19,19,"Now in a great house there are not only vessels of gold and of silver, but also of wood and of clay. Some are for honor, and some for dishonor."],[20,20,"If anyone therefore purges himself from these, he will be a vessel for honor, sanctified, and suitable for the master's use, prepared for every good work."],[21,21,"Flee from youthful lusts; but pursue righteousness, faith, love, and peace with those who call on the Lord out of a pure heart."],[22,22,"But refuse foolish and ignorant questionings, knowing that they generate strife."],[23,23,"The Lord's servant must not quarrel, but be gentle towards all, able to teach, patient,"],[24,24,"in gentleness correcting those who oppose him: perhaps God may give them repentance leading to a full knowledge of the truth,"],[25,25,"and they may recover themselves out of the devil's snare, having been taken captive by him to his will."]]},"phrases":[[144,10,2,8,"c"],[144,16,0,2,"c"],[189,8,10,12,"c"],[190,0,11,12,"c"],[190,9,14,15,"c"]],"lex":{"2":[17962],"4":[3466],"11":[46611],"13":[71834],"14":[14006,71835,71836],"15":[1551,29617,71826],"16":[14697,53010],"19":[19992,24518,71609],"20":[1288,39647],"21":[52069],"22":[17043],"23":[2764,40151,71801,140874],"24":[71839],"25":[47504,110791]},"quotes":{"0":[["quoted_by","clement-of-alexandria",1,2]],"1":[["quoted_by","clement-of-alexandria",1,2]],"3":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",10,3]],"4":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",10,3]],"10":[["quoted_by","eusebius-of-caesarea-2",2,12]],"13":[["quoted_by","clement-of-alexandria",1,48]],"14":[["quoted_by","clement-of-alexandria",1,2]],"16":[["quoted_by","clement-of-alexandria",1,48]],"22":[["quoted_by","clement-of-alexandria",5,4]],"23":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",11,31]],"25":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",6,7]]},"notecited":{"7":[["eusebius-of-caesarea",3,"4","Rom. 2, 16 2 Tim. 2, 8"],["epistulae-vii-genuinae",1,"18.2","Joh. 7, 42; Rom. 1, 3; II Tim 2, 8"],["epistulae-vii-genuinae",4,"7.3","Joh. 7, 42; Rom. 1, 3; II Tim, 2, 8"],["historia-ecclesiastica",3,"4.8","23 Luc. 1, 3. 28 Rom. 2, 16. 2. Tim. 2, 8."]],"21":[["eusebius-of-caesarea",6,"3","2 Tim. 2, 22"]],"24":[["eusebius-of-caesarea",7,"7","2 Tim. 2, 25."],["eusebius-of-caesarea",7,"24","2 Tim. 2, 25"],["epistula-ad-philippenses",1,"11.4","II Tim. 2, 25"]],"0":[["epistulae-vii-genuinae",7,"6.1","II Tim. 2, 1"]],"11":[["epistula-ad-philippenses",1,"5.2","II Tim 2, 12; cf. Rom. 8, 17"]],"23":[["socrates-historia-ecclesiastica",4,"36","2 Tim. ii. 24."],["theodoretus-historia-ecclesiastica",2,"23","1—3 Jerem. 2, 13 — 6 Hos. 8, 7 — 15 vgl. II Tim. 2, 24 und oft"]],"15":[["theodoretus-historia-ecclesiastica",5,"10","14 βέβηλον] vgl. I Tim. 1, 9. 4, 7. 6, 20. II Tim. 2, 16. Hebr. 12, 16"]],"22":[["theodoretus-historia-ecclesiastica",5,"10","1 δὲ] δὴ L I 2 ἀπολλινάριον Β4 ι γε > Β4 ι 4 ἐδήλωσεν n ἐμήνυ- σεν L ι 6 Ἐπιστολὴ — Ῥώμης am Rand V > A ι ἐπισκόπου] πάπα L 7 ῑ am Rand Fny ι 8 ἑαυτοῖς τὸ πλεῖστον παρέχεσθε Β4VW ἑαυτοῖς τὸ πλεῖστον παρέχετε Fvj vobis "]],"18":[["theodoretus-historia-ecclesiastica",5,"10","1/2 vgl. Apok. 12, 9. 20, 2 u. 10 — 3/4 vgl. II Tim. 2, 16—18 — 7 ι Kor. 15, 58. Kol. 1, 23. II Tim. 2, 19 — 8 vgl. II Tim. 2, 23. I Tim. 1, 4 u. 6. 6, 4 — 9/10 unten S. 297, 13 f? — 11/12 Gal. 1, 9 — 17 vgl. Hermas, Man"]],"17":[["theodoretus-historia-ecclesiastica",5,"10","2 καταδηχθείς VFnyW καταδειχθείς G καταδίκας δειχθείς S percussus Cass. καταβληθείς, β aus ὁ corr., BS vgl. ἐβλήθη [proiectus est) Apok. 12, 9 ι Ὅστις] ὃς Β4 quique Cass., vgl. S. 297, 6 1 3 φαρμάκοις θανατηφόροις ~ L ι "]]}}
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therefore, my child, be strengthened in the grace that is in Christ Jesus."],[1,1,"The things which you have heard from me among many witnesses, commit the same to faithful men, who will be able to teach others also."],[2,2,"You therefore must endure hardship, as a good soldier of Christ Jesus."],[3,3,"No soldier on service entangles himself in the affairs of life, that he may please him who enrolled him as a soldier."],[4,4,"Also, if anyone competes in athletics, he isn't crowned unless he has competed by the rules."],[5,5,"The farmers who labor must be the first to get a share of the crops."],[6,6,"Consider what I say, and may the Lord give you understanding in all things."],[7,7,"Remember Jesus Christ, risen from the dead, of the seed of David, according to my gospel,"],[8,8,"in which I suffer hardship to the point of chains as a criminal. But God's word isn't chained."],[9,9,"Therefore I endure all things for the elect's sake, that they also may obtain the salvation which is in Christ Jesus with eternal glory."],[10,10,"This saying is faithful: For if we died with him, We will also live with him."],[11,11,"If we endure, We will also reign with him. If we deny him, He also will deny us."],[12,12,"If we are faithless, He remains faithful. He can't deny himself."],[13,13,"Remind them of these things, charging them in the sight of the Lord, that they don't argue about words, to no profit, to the subverting of those who hear."],[14,14,"Give diligence to present yourself approved by God, a workman who doesn't need to be ashamed, properly handling the Word of Truth."],[15,15,"But shun empty chatter, for they will proceed further in ungodliness,"],[16,16,"and their word will consume like gangrene, of whom is Hymenaeus and Philetus;"],[17,17,"men who have erred concerning the truth, saying that the resurrection is already past, and overthrowing the faith of some."],[18,18,"However God's firm foundation stands, having this seal, \"The Lord knows those who are his,\" and, \"Let every one who names the name of the Lord depart from unrighteousness.\""],[19,19,"Now in a great house there are not only vessels of gold and of silver, but also of wood and of clay. Some are for honor, and some for dishonor."],[20,20,"If anyone therefore purges himself from these, he will be a vessel for honor, sanctified, and suitable for the master's use, prepared for every good work."],[21,21,"Flee from youthful lusts; but pursue righteousness, faith, love, and peace with those who call on the Lord out of a pure heart."],[22,22,"But refuse foolish and ignorant questionings, knowing that they generate strife."],[23,23,"The Lord's servant must not quarrel, but be gentle towards all, able to teach, patient,"],[24,24,"in gentleness correcting those who oppose him: perhaps God may give them repentance leading to a full knowledge of the truth,"],[25,25,"and they may recover themselves out of the devil's snare, having been taken captive by him to his will."]]},"phrases":[[144,10,2,8,"c"],[144,16,0,2,"c"],[189,8,10,12,"c"],[190,0,11,12,"c"],[190,9,14,15,"c"]],"lex":{"2":[17962],"4":[3466],"11":[46611],"13":[71834],"14":[14006,71835,71836],"15":[1551,29617,71826],"16":[14697,53010],"19":[19992,24518,71609],"20":[1288,39647],"21":[52069],"22":[17043],"23":[2764,40151,71801,140874],"24":[71839],"25":[47504,110791]},"quotes":{"0":[["quoted_by","clement-of-alexandria",1,2]],"1":[["quoted_by","clement-of-alexandria",1,2]],"3":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",10,3]],"4":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",10,3]],"10":[["quoted_by","eusebius-of-caesarea-2",2,12]],"13":[["quoted_by","clement-of-alexandria",1,48]],"14":[["quoted_by","clement-of-alexandria",1,2]],"16":[["quoted_by","clement-of-alexandria",1,48]],"19":[["quoted_by","origen-contra-celsum",4,69]],"20":[["quoted_by","origen-contra-celsum",4,69]],"22":[["quoted_by","clement-of-alexandria",5,4]],"23":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",11,31]],"25":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",6,7]]},"notecited":{"7":[["eusebius-of-caesarea",3,"4","Rom. 2, 16 2 Tim. 2, 8"],["epistulae-vii-genuinae",1,"18.2","Joh. 7, 42; Rom. 1, 3; II Tim 2, 8"],["epistulae-vii-genuinae",4,"7.3","Joh. 7, 42; Rom. 1, 3; II Tim, 2, 8"],["historia-ecclesiastica",3,"4.8","23 Luc. 1, 3. 28 Rom. 2, 16. 2. Tim. 2, 8."],["origen-commentary-on-matthew-books-12-14",12,"18","4. 21 Vgl. Matth. 16, 16 — 24ff Vgl. I. Kor. 2, 2 - 29 Vgl. II. Tim. 2, 8 - 32 Kol. 2, 15"]],"21":[["eusebius-of-caesarea",6,"3","2 Tim. 2, 22"]],"24":[["eusebius-of-caesarea",7,"7","2 Tim. 2, 25."],["eusebius-of-caesarea",7,"24","2 Tim. 2, 25"],["epistula-ad-philippenses",1,"11.4","II Tim. 2, 25"]],"0":[["epistulae-vii-genuinae",7,"6.1","II Tim. 2, 1"]],"11":[["epistula-ad-philippenses",1,"5.2","II Tim 2, 12; cf. Rom. 8, 17"]],"23":[["socrates-historia-ecclesiastica",4,"36","2 Tim. ii. 24."],["theodoretus-historia-ecclesiastica",2,"23","1—3 Jerem. 2, 13 — 6 Hos. 8, 7 — 15 vgl. II Tim. 2, 24 und oft"]],"15":[["theodoretus-historia-ecclesiastica",5,"10","14 βέβηλον] vgl. I Tim. 1, 9. 4, 7. 6, 20. II Tim. 2, 16. Hebr. 12, 16"]],"22":[["theodoretus-historia-ecclesiastica",5,"10","1 δὲ] δὴ L I 2 ἀπολλινάριον Β4 ι γε > Β4 ι 4 ἐδήλωσεν n ἐμήνυ- σεν L ι 6 Ἐπιστολὴ — Ῥώμης am Rand V > A ι ἐπισκόπου] πάπα L 7 ῑ am Rand Fny ι 8 ἑαυτοῖς τὸ πλεῖστον παρέχεσθε Β4VW ἑαυτοῖς τὸ πλεῖστον παρέχετε Fvj vobis "]],"18":[["theodoretus-historia-ecclesiastica",5,"10","1/2 vgl. Apok. 12, 9. 20, 2 u. 10 — 3/4 vgl. II Tim. 2, 16—18 — 7 ι Kor. 15, 58. Kol. 1, 23. II Tim. 2, 19 — 8 vgl. II Tim. 2, 23. I Tim. 1, 4 u. 6. 6, 4 — 9/10 unten S. 297, 13 f? — 11/12 Gal. 1, 9 — 17 vgl. Hermas, Man"]],"17":[["theodoretus-historia-ecclesiastica",5,"10","2 καταδηχθείς VFnyW καταδειχθείς G καταδίκας δειχθείς S percussus Cass. καταβληθείς, β aus ὁ corr., BS vgl. ἐβλήθη [proiectus est) Apok. 12, 9 ι Ὅστις] ὃς Β4 quique Cass., vgl. S. 297, 6 1 3 φαρμάκοις θανατηφόροις ~ L ι "]],"2":[["origen-commentary-on-john-books-1-2-6-10",6,"34","1 Vgl. II Kor. 32, 4. — 11 Vgl. Luk. 16, 29. — 20 Vgl Joh. 1, 3. — 23 Vgl. II Tim. 2, 3. — 25 Vgl. S. 109, 1ff. — 26 Joh. 1, 15. — 28 Joh. 1, 16. — 35 Joh. 1, 15."]]}}
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diff --git a/text/2-timothy/3.json b/text/2-timothy/3.json
index b07dedc0b5e4d85630b41a0114b8cff51dd7b4a4..84e05161128a8a18105e2b090f366787b7b023e1 100644
--- a/text/2-timothy/3.json
+++ b/text/2-timothy/3.json
@@ -1 +1 @@
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know this, that in the last days, grievous times will come."],[1,1,"For men will be lovers of self, lovers of money, boastful, arrogant, blasphemers, disobedient to parents, unthankful, unholy,"],[2,2,"without natural affection, unforgiving, slanderers, without self-control, fierce, no lovers of good,"],[3,3,"traitors, headstrong, conceited, lovers of pleasure rather than lovers of God;"],[4,4,"holding a form of godliness, but having denied the power thereof. Turn away from these, also."],[5,5,"For of these are those who creep into houses, and take captive gullible women loaded down with sins, led away by various lusts,"],[6,6,"always learning, and never able to come to the knowledge of the truth."],[7,7,"Even as Jannes and Jambres opposed Moses, so do these also oppose the truth; men corrupted in mind, reprobate concerning the faith."],[8,8,"But they will proceed no further. For their folly will be evident to all men, as theirs also came to be."],[9,9,"But you did follow my teaching, conduct, purpose, faith, patience, love, steadfastness,"],[10,10,"persecutions, and sufferings: those things that happened to me at Antioch, Iconium, and Lystra. I endured those persecutions. Out of them all the Lord delivered me."],[11,11,"Yes, and all who desire to live godly in Christ Jesus will suffer persecution."],[12,12,"But evil men and impostors will grow worse and worse, deceiving and being deceived."],[13,13,"But you remain in the things which you have learned and have been assured of, knowing from whom you have learned them."],[14,14,"From infancy, you have known the sacred writings which are able to make you wise for salvation through faith, which is in Christ Jesus."],[15,15,"Every writing inspired by God is profitable for teaching, for reproof, for correction, and for instruction which is in righteousness,"],[16,16,"that the man of God may be complete, thoroughly equipped for every good work."]]},"phrases":[[190,11,7,8,"c"],[190,14,17,18,"c"]],"lex":{"1":[21674,41120],"2":[11471,12809,71840],"3":[40326,71841],"4":[71445],"5":[48519,71843],"7":[19197,134797],"9":[37336],"12":[19630],"14":[6707,9417,11310,22155],"15":[37522,71849,162917],"16":[3235,71377]},"quotes":{"4":[["quoted_by","epistulae-de-virginitate-sp",1,8],["quoted_by","epistulae-interpolatae-et-epistulae-supp",3,31]],"5":[["quoted_by","theodoretus-historia-ecclesiastica",1,4]],"14":[["quoted_by","work",1,8],["quoted_by","protrepticus",1,8]],"15":[["quoted_by","work",1,8],["quoted_by","protrepticus",1,8]],"16":[["quoted_by","work",1,8],["quoted_by","protrepticus",1,8]]},"notecited":{"5":[["eusebius-of-caesarea",2,"13","2 Tim. 3, 6"],["theodoretus-historia-ecclesiastica",1,"4","7/8 II Tim. 3, 6 — 11/12 vgl. 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know this, that in the last days, grievous times will come."],[1,1,"For men will be lovers of self, lovers of money, boastful, arrogant, blasphemers, disobedient to parents, unthankful, unholy,"],[2,2,"without natural affection, unforgiving, slanderers, without self-control, fierce, no lovers of good,"],[3,3,"traitors, headstrong, conceited, lovers of pleasure rather than lovers of God;"],[4,4,"holding a form of godliness, but having denied the power thereof. Turn away from these, also."],[5,5,"For of these are those who creep into houses, and take captive gullible women loaded down with sins, led away by various lusts,"],[6,6,"always learning, and never able to come to the knowledge of the truth."],[7,7,"Even as Jannes and Jambres opposed Moses, so do these also oppose the truth; men corrupted in mind, reprobate concerning the faith."],[8,8,"But they will proceed no further. For their folly will be evident to all men, as theirs also came to be."],[9,9,"But you did follow my teaching, conduct, purpose, faith, patience, love, steadfastness,"],[10,10,"persecutions, and sufferings: those things that happened to me at Antioch, Iconium, and Lystra. I endured those persecutions. Out of them all the Lord delivered me."],[11,11,"Yes, and all who desire to live godly in Christ Jesus will suffer persecution."],[12,12,"But evil men and impostors will grow worse and worse, deceiving and being deceived."],[13,13,"But you remain in the things which you have learned and have been assured of, knowing from whom you have learned them."],[14,14,"From infancy, you have known the sacred writings which are able to make you wise for salvation through faith, which is in Christ Jesus."],[15,15,"Every writing inspired by God is profitable for teaching, for reproof, for correction, and for instruction which is in righteousness,"],[16,16,"that the man of God may be complete, thoroughly equipped for every good work."]]},"phrases":[[190,11,7,8,"c"],[190,14,17,18,"c"]],"lex":{"1":[21674,41120],"2":[11471,12809,71840],"3":[40326,71841],"4":[71445],"5":[48519,71843],"7":[19197,134797],"9":[37336],"12":[19630],"14":[6707,9417,11310,22155],"15":[37522,71849,162917],"16":[3235,71377]},"quotes":{"4":[["quoted_by","epistulae-de-virginitate-sp",1,8],["quoted_by","epistulae-interpolatae-et-epistulae-supp",3,31]],"5":[["quoted_by","origen-contra-celsum",6,23],["quoted_by","theodoretus-historia-ecclesiastica",1,4]],"6":[["quoted_by","origen-contra-celsum",6,23]],"10":[["quoted_by","origen-commentary-on-john-books-1-2-6-10",1,15]],"11":[["quoted_by","origen-commentary-on-matthew-books-10-11",10,17]],"14":[["quoted_by","work",1,8],["quoted_by","protrepticus",1,8]],"15":[["quoted_by","work",1,8],["quoted_by","protrepticus",1,8]],"16":[["quoted_by","work",1,8],["quoted_by","protrepticus",1,8]]},"notecited":{"5":[["eusebius-of-caesarea",2,"13","2 Tim. 3, 6"],["theodoretus-historia-ecclesiastica",1,"4","7/8 II Tim. 3, 6 — 11/12 vgl. Act. 13, 50"]],"15":[["onomasticon",1,"1","4 Ι Tim 6, 11 5 ff. Procop. 1064 Α: τήν δὲ Μαρὼζ οὐχ εὑρίσκομεν, οὐκ ἐν ταῖς κληρουχίαις, οὐκ ἐν ταῖς Ἑβραϊκαῖς ἑρμηνείαις, οὐκ ἐν τῷ περὶ τοπικῶν ὀνομάτων, vgl. ΤU XII, 3,10 u. NF VIII, 2,6 18 II Tim 3,16 23 ff. Procop."],["origen-commentary-on-john-books-1-2-6-10",1,"16","1 Vgl. Hebr. 11, 16. — 8 Vgl. Num. 18, 12f. — Vgl. Lev. 23, IG. Num. 28, 26. Deut. 16, 9ff. — 10 Vgl. Ex. 23, 16. Lev. 2, 14. — 18 Vgl. Ζ. 5f. — 23 II Kor. 6, 18. — 24 II Tim. 3, 16. — 26 I Kor. 7, 12. 17. — 27 II Tim. 8"]],"4":[["socrates-historia-ecclesiastica",3,"23","2 Tim. iii. 5."]],"16":[["symposium-sive-convivium-decem-virginum",1,"5","3 vgl. 2 Tim. 3, 17 — 4 Gen. 15, 9 — 8 De lepra 9, 2. 4. 11, –14 Symp. 8, 10. De lepra 11, 4. De cibis 12, ff — 20 Lnk. 12, –38. De lepra 10, 5"]],"11":[["origen-commentary-on-matthew-books-10-11",10,"18","1 Jer. 20, 7 — 3ff Vgl. Ex. 17, 4; Num. 14, 10 — 5ff Vgl. Harnack TU. 42, 4, 49 — 8 — 10 Hebr. 11, 37 — 10 Matth. 23, 35 — 11ff Vgl. Orig. prol. in Cant. (VIII, 88, 1ff) — 12ff Vgl. Orig. comm. in Matth. 23, 37ff (XI, 50"]]}}
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diff --git a/text/2-timothy/4.json b/text/2-timothy/4.json
index a48e23f65548a10f6e555acf70e2c5f9739f6823..5b15522d47811e58d4b77c7c3fba2bfbf05a178f 100644
--- a/text/2-timothy/4.json
+++ b/text/2-timothy/4.json
@@ -1 +1 @@
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charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom:"],[1,1,"preach the word; be urgent in season and out of season; reprove, rebuke, and exhort, with all patience and teaching."],[2,2,"For the time will come when they will not listen to the sound doctrine, but, having itching ears, will heap up for themselves teachers after their own lusts;"],[3,3,"and will turn away their ears from the truth, and turn aside to fables."],[4,4,"But you be sober in all things, suffer hardship, do the work of an evangelist, and fulfill your ministry."],[5,5,"For I am already being offered, and the time of my departure has come."],[6,6,"I have fought the good fight. I have finished the course. I have kept the faith."],[7,7,"From now on, there is stored up for me the crown of righteousness, which the Lord, the righteous judge, will give to me on that day; and not to me only, but also to all those who have loved his appearing."],[8,8,"Be diligent to come to me soon,"],[9,9,"for Demas left me, having loved this present world, and went to Thessalonica; Crescens to Galatia, and Titus to Dalmatia."],[10,10,"Only Luke is with me. Take Mark, and bring him with you, for he is useful to me for ministering."],[11,11,"But I sent Tychicus to Ephesus."],[12,12,"Bring the cloak that I left at Troas with Carpus when you come, and the books, especially the parchments."],[13,13,"Alexander, the coppersmith, did much evil to me. The Lord will repay him according to his works,"],[14,14,"of whom you also must beware; for he greatly opposed our words."],[15,15,"At my first defense, no one came to help me, but all left me. May it not be held against them."],[16,16,"But the Lord stood by me, and strengthened me, that through me the message might be fully proclaimed, and that all the Gentiles might hear; and I was delivered out of the mouth of the lion."],[17,17,"And the Lord will deliver me from every evil work, and will preserve me for his heavenly kingdom; to whom be the glory forever and ever. Amen."],[18,18,"Greet Prisca and Aquila, and the house of Onesiphorus."],[19,19,"Erastus remained at Corinth, but I left Trophimus at Miletus sick."],[20,20,"Be diligent to come before winter. Eubulus salutes you, as do Pudens, Linus, Claudia, and all the brothers."],[21,21,"The Lord Jesus Christ be with your spirit. Grace be with you. Amen."]]},"phrases":[],"lex":{"1":[18619,22973],"2":[38437,57405,71851],"4":[70975],"5":[3706,14829,25338,113319],"6":[14707],"7":[5409],"8":[15527],"12":[71854,71856,110795],"15":[31441],"16":[438],"20":[132582]},"quotes":{"0":[["quoted_by","clement-of-alexandria",1,3],["quoted_by","epistulae-interpolatae-et-epistulae-supp",10,0]],"5":[["quoted_by","eusebius-of-caesarea",2,23],["quoted_by","historia-ecclesiastica",2,133]],"15":[["quoted_by","eusebius-of-caesarea",2,23]],"16":[["quoted_by","eusebius-of-caesarea",2,23],["quoted_by","historia-ecclesiastica",2,131]],"17":[["quotes","maccabees-iv",18,23],["quotes","esdras-i",5,60],["quoted_by","eusebius-of-caesarea",2,23],["quoted_by","paedagogus",1,8],["quoted_by","epistula-i-ad-corinthios",32,3],["quoted_by","epistula-i-ad-corinthios",38,3],["quoted_by","epistula-i-ad-corinthios",43,5],["quoted_by","epistula-i-ad-corinthios",45,6],["quoted_by","epistula-i-ad-corinthios",50,6],["quoted_by","epistula-i-ad-corinthios",58,1],["quoted_by","epistula-ii-ad-corinthios",20,4],["quoted_by","clemens-romanus-2",1,4],["quoted_by","didache-xii-apostolorum",8,1],["quoted_by","didache-xii-apostolorum",9,1],["quoted_by","didache-xii-apostolorum",9,2],["quoted_by","didache-xii-apostolorum",10,1],["quoted_by","didache-xii-apostolorum",10,3],["quoted_by","didache-xii-apostolorum",10,4],["quoted_by","epistulae-interpolatae-et-epistulae-supp",10,0],["quoted_by","historia-ecclesiastica",2,133],["quoted_by","generalis-elementaria-introductio",3,53],["quoted_by","adversus-eunomianos",1,8],["quoted_by","de-filio",1,20],["quoted_by","socrates-historia-ecclesiastica",1,8],["quoted_by","socrates-historia-ecclesiastica",2,22],["quoted_by","theodoretus-historia-ecclesiastica",1,9],["quoted_by","historia-religiosa",1,15],["quoted_by","the-epistle-to-diogentus",12,8]]},"notecited":{"6":[["clement-of-alexandria-2",1,"3","τὸ τέλος inserted by Stählin (cp. 2 Timothy iv. 7)."]],"17":[["eusebius-of-caesarea",2,"22","2 Tim. 4, 18"]],"5":[["eusebius-of-caesarea",2,"22","2 Tim 4, 6"]],"20":[["eusebius-of-caesarea",3,"2","2 Tim. 4, 21"],["eusebius-of-caesarea",3,"4","2 Tim. 4, 21"],["eusebius-of-caesarea",5,"6","2 Tim. 4, 21"],["historia-ecclesiastica",5,"6.2","25 Iren. 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charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom:"],[1,1,"preach the word; be urgent in season and out of season; reprove, rebuke, and exhort, with all patience and teaching."],[2,2,"For the time will come when they will not listen to the sound doctrine, but, having itching ears, will heap up for themselves teachers after their own lusts;"],[3,3,"and will turn away their ears from the truth, and turn aside to fables."],[4,4,"But you be sober in all things, suffer hardship, do the work of an evangelist, and fulfill your ministry."],[5,5,"For I am already being offered, and the time of my departure has come."],[6,6,"I have fought the good fight. I have finished the course. I have kept the faith."],[7,7,"From now on, there is stored up for me the crown of righteousness, which the Lord, the righteous judge, will give to me on that day; and not to me only, but also to all those who have loved his appearing."],[8,8,"Be diligent to come to me soon,"],[9,9,"for Demas left me, having loved this present world, and went to Thessalonica; Crescens to Galatia, and Titus to Dalmatia."],[10,10,"Only Luke is with me. Take Mark, and bring him with you, for he is useful to me for ministering."],[11,11,"But I sent Tychicus to Ephesus."],[12,12,"Bring the cloak that I left at Troas with Carpus when you come, and the books, especially the parchments."],[13,13,"Alexander, the coppersmith, did much evil to me. The Lord will repay him according to his works,"],[14,14,"of whom you also must beware; for he greatly opposed our words."],[15,15,"At my first defense, no one came to help me, but all left me. May it not be held against them."],[16,16,"But the Lord stood by me, and strengthened me, that through me the message might be fully proclaimed, and that all the Gentiles might hear; and I was delivered out of the mouth of the lion."],[17,17,"And the Lord will deliver me from every evil work, and will preserve me for his heavenly kingdom; to whom be the glory forever and ever. Amen."],[18,18,"Greet Prisca and Aquila, and the house of Onesiphorus."],[19,19,"Erastus remained at Corinth, but I left Trophimus at Miletus sick."],[20,20,"Be diligent to come before winter. Eubulus salutes you, as do Pudens, Linus, Claudia, and all the brothers."],[21,21,"The Lord Jesus Christ be with your spirit. Grace be with you. Amen."]]},"phrases":[],"lex":{"1":[18619,22973],"2":[38437,57405,71851],"4":[70975],"5":[3706,14829,25338,113319],"6":[14707],"7":[5409],"8":[15527],"12":[71854,71856,110795],"15":[31441],"16":[438],"20":[132582]},"quotes":{"0":[["quoted_by","clement-of-alexandria",1,3],["quoted_by","epistulae-interpolatae-et-epistulae-supp",10,0]],"5":[["quoted_by","eusebius-of-caesarea",2,23],["quoted_by","historia-ecclesiastica",2,133]],"6":[["quoted_by","origen-contra-celsum",7,51]],"7":[["quoted_by","origen-contra-celsum",7,51]],"15":[["quoted_by","eusebius-of-caesarea",2,23]],"16":[["quoted_by","eusebius-of-caesarea",2,23],["quoted_by","historia-ecclesiastica",2,131]],"17":[["quotes","maccabees-iv",18,23],["quotes","esdras-i",5,60],["quoted_by","eusebius-of-caesarea",2,23],["quoted_by","paedagogus",1,8],["quoted_by","epistula-i-ad-corinthios",32,3],["quoted_by","epistula-i-ad-corinthios",38,3],["quoted_by","epistula-i-ad-corinthios",43,5],["quoted_by","epistula-i-ad-corinthios",45,6],["quoted_by","epistula-i-ad-corinthios",50,6],["quoted_by","epistula-i-ad-corinthios",58,1],["quoted_by","epistula-ii-ad-corinthios",20,4],["quoted_by","clemens-romanus-2",1,4],["quoted_by","didache-xii-apostolorum",8,1],["quoted_by","didache-xii-apostolorum",9,1],["quoted_by","didache-xii-apostolorum",9,2],["quoted_by","didache-xii-apostolorum",10,1],["quoted_by","didache-xii-apostolorum",10,3],["quoted_by","didache-xii-apostolorum",10,4],["quoted_by","epistulae-interpolatae-et-epistulae-supp",10,0],["quoted_by","historia-ecclesiastica",2,133],["quoted_by","generalis-elementaria-introductio",3,53],["quoted_by","adversus-eunomianos",1,8],["quoted_by","de-filio",1,20],["quoted_by","socrates-historia-ecclesiastica",1,8],["quoted_by","socrates-historia-ecclesiastica",2,22],["quoted_by","theodoretus-historia-ecclesiastica",1,9],["quoted_by","historia-religiosa",1,15],["quoted_by","the-epistle-to-diogentus",12,8]]},"notecited":{"6":[["clement-of-alexandria-2",1,"3","τὸ τέλος inserted by Stählin (cp. 2 Timothy iv. 7)."]],"17":[["eusebius-of-caesarea",2,"22","2 Tim. 4, 18"]],"5":[["eusebius-of-caesarea",2,"22","2 Tim 4, 6"]],"20":[["eusebius-of-caesarea",3,"2","2 Tim. 4, 21"],["eusebius-of-caesarea",3,"4","2 Tim. 4, 21"],["eusebius-of-caesarea",5,"6","2 Tim. 4, 21"],["historia-ecclesiastica",5,"6.2","25 Iren. III, 3, 3. p. 176. 29 II Tim. 4, 21."]],"9":[["eusebius-of-caesarea",3,"4","2 Tim. 4, 10"],["eusebius-of-caesarea",3,"36","2 Tim. 4, 10"],["epistula-ad-philippenses",1,"9.2","II Tim. 4, 10"]],"0":[["eusebius-of-caesarea",3,"20","Matt. 16, 27 Acts 10, 42 Rom. 2, 6 2 Tim. 4, 1"],["barnabas",7,"1","II Tim. 4, 1 (I. Pet. 4, 5)"],["epistula-ad-philippenses",1,"2.1","Acts 10, 42 II Tim. 4, 1; I Pet. 4, 5)"]],"4":[["origen-commentary-on-john-books-1-2-6-10",1,"76","2 Vgl. Mark.l4,10f. c.Par.— 3 Act. 22,22 + Luk. 23,21; vgl. Job. 19,15.—4 Vgl. Matth. 27, 29. — 8 Act. 9, 4f. — 9 Vgl. Luk. 20, 11. — 10 Luk. 8, 14. — 15 Vgl. Luk. 7, 38. — Matth. 25, 35. — 16 I Kor. 12, 26. — Vgl. Luk. "]],"3":[["origen-commentary-on-john-books-1-2-6-10",2,"171","1 Vgl. Job. 1, 4. - 2 Job. 1, 5. — 3 Vgl. Epbes. 6, 12. — 10 Job. 1, 5. — 13 Job. 1, 5. — 18 Vgl. Rom. 8, 31. — 19 Vgl. Exod. 1, 12. — 25 Vgl. Job. 1,, 5. — 31 Vgl. II Tim. 4, 4."]]}}
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diff --git a/text/3-john/1.json b/text/3-john/1.json
index e3861fc44c16d87f2a78c0542b2713f9102811f5..544e3f5515f433c14b11851f62b8cb2d8e363aac 100644
--- a/text/3-john/1.json
+++ b/text/3-john/1.json
@@ -1 +1 @@
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elder to Gaius the beloved, whom I love in truth."],[1,1,"Beloved, I pray that you may prosper in all things and be healthy, even as your soul prospers."],[2,2,"For I rejoiced greatly, when brothers came and testified about your truth, even as you walk in truth."],[3,3,"I have no greater joy than this, to hear about my children walking in truth."],[4,4,"Beloved, you do a faithful work in whatever you accomplish for those who are brothers and strangers."],[5,5,"They have testified about your love before the assembly. You will do well to send them forward on their journey in a manner worthy of God,"],[6,6,"because for the sake of the Name they went out, taking nothing from the Gentiles."],[7,7,"We therefore ought to receive such, that we may be fellow workers for the truth."],[8,8,"I wrote to the assembly, but Diotrephes, who loves to be first among them, doesn't accept what we say."],[9,9,"Therefore, if I come, I will call attention to his deeds which he does, unjustly accusing us with wicked words. Not content with this, neither does he himself receive the brothers, and those who would, he forbids and throws out of the assembly."],[10,10,"Beloved, don't imitate that which is evil, but that which is good. He who does good is of God. He who does evil hasn't seen God."],[11,11,"Demetrius has the testimony of all, and of the truth itself; yes, we also testify, and you know that our testimony is true."],[12,12,"I had many things to write to you, but I am unwilling to write to you with ink and pen;"],[13,14,"but I hope to see you soon, and we will speak face to face. Peace be to you. The friends greet you. Greet the friends by name."]]},"phrases":[[144,9,13,18,"c"],[167,10,7,8,"c"]],"lex":{"12":[113571]},"quotes":{}}
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elder to Gaius the beloved, whom I love in truth."],[1,1,"Beloved, I pray that you may prosper in all things and be healthy, even as your soul prospers."],[2,2,"For I rejoiced greatly, when brothers came and testified about your truth, even as you walk in truth."],[3,3,"I have no greater joy than this, to hear about my children walking in truth."],[4,4,"Beloved, you do a faithful work in whatever you accomplish for those who are brothers and strangers."],[5,5,"They have testified about your love before the assembly. You will do well to send them forward on their journey in a manner worthy of God,"],[6,6,"because for the sake of the Name they went out, taking nothing from the Gentiles."],[7,7,"We therefore ought to receive such, that we may be fellow workers for the truth."],[8,8,"I wrote to the assembly, but Diotrephes, who loves to be first among them, doesn't accept what we say."],[9,9,"Therefore, if I come, I will call attention to his deeds which he does, unjustly accusing us with wicked words. Not content with this, neither does he himself receive the brothers, and those who would, he forbids and throws out of the assembly."],[10,10,"Beloved, don't imitate that which is evil, but that which is good. He who does good is of God. He who does evil hasn't seen God."],[11,11,"Demetrius has the testimony of all, and of the truth itself; yes, we also testify, and you know that our testimony is true."],[12,12,"I had many things to write to you, but I am unwilling to write to you with ink and pen;"],[13,14,"but I hope to see you soon, and we will speak face to face. Peace be to you. The friends greet you. Greet the friends by name."]]},"phrases":[[144,9,13,18,"c"],[167,10,7,8,"c"]],"lex":{"12":[113571]},"quotes":{},"notecited":{"8":[["origen-commentary-on-john-books-1-2-6-10",1,"193","1 Vgl. Κοί. 1, 15. — 3 Vgl. Joh. 1, 9. — 7 Vgl. Job. 10, 7. — 10 Vgl. Job. 10 11. — 11 Ps. 35, 7. — Jerem. 38,27. — 16 Ps. 44, 8. — 23 Vgl. Kol. 1, 15. — 24 Vgl. Ps. 44, 8. — 26 Vgl. Joh. 12, 27; Matth. 26, 38. — 29 Ps. "]],"0":[["origen-commentary-on-john-books-1-2-6-10",2,"23","3 Vgl. Joh. 17, 3. — Vgl. Joh. 1,1. — 9 Vgl. Joh. 17,3. — 16 Vgl. Joh. 1, 1. — 19 Vgl. Joh. 1, 26, — 21 Vgl. I Kor. 8, 5f. — 24 Vgl. Joh. 1,1. — 26 Vgl. Joh 1, 14."]]}}
\ No newline at end of file
diff --git a/text/a-dialogue-on-oratory/30.json b/text/a-dialogue-on-oratory/30.json
index d8b995d3790ebca046197f67a14e7f3ed38a32fc..6d301af99d8e84a5053beb0989b9a05c0a899eb4 100644
--- a/text/a-dialogue-on-oratory/30.json
+++ b/text/a-dialogue-on-oratory/30.json
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say nothing about the learners’ first rudiments. Even with these little pains are taken, and on the reading of authors, on the study of antiquity and a knowledge of facts, of men and of periods, by no means enough labour is bestowed. It is rhetoricians, as they are called, who are in request. When this profession was first introduced into our city, and how little esteem it had among our ancestors, I am now about to explain; but I will first recall your attention to the training which we have been told was practised by those orators whose infinite industry, daily study and incessant application to every branch of learning are seen in the contents of their own books. You are doubtless familiar with Cicero’s book, called Brutus. In the latter part of it (the first gives an account of the ancient orators) he relates his own beginnings, his progress, and the growth, so to say, of his eloquence. He tells us that he learnt the civil law under Quintus Mucius, and that he thoroughly imbibed every branch of philosophy under Philo of the Academy and under Diodotus the Stoic; that not content with the teachers under whom he had had the opportunity of studying at Rome, he travelled through Achaia and Asia Minor so as to embrace every variety of every learned pursuit. Hence we really find in Cicero’s works that he was not deficient in the knowledge of geometry, music, grammar, or, in short, any liberal accomplishment. The subtleties of logic, the useful lessons of ethical science, the movements and causes of the universe, were alike known to him. The truth indeed is this, my excellent friends, that Cicero’s wonderful eloquence wells up and overflows out of a store of erudition, a multitude of accomplishments, and a knowledge that was universal. The strength and power of oratory, unlike all other arts, is not confined within narrow and straitened limits, but the orator is he who can speak on every question with grace, elegance, and persuasiveness, suitably to the dignity of his subject, the requirements of the occasion, and the taste of his audience."]]},"phrases":[[459,2,41,42,"c"]],"lex":{},"quotes":{}}
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say nothing about the learners’ first rudiments. Even with these little pains are taken, and on the reading of authors, on the study of antiquity and a knowledge of facts, of men and of periods, by no means enough labour is bestowed. It is rhetoricians, as they are called, who are in request. When this profession was first introduced into our city, and how little esteem it had among our ancestors, I am now about to explain; but I will first recall your attention to the training which we have been told was practised by those orators whose infinite industry, daily study and incessant application to every branch of learning are seen in the contents of their own books. You are doubtless familiar with Cicero’s book, called Brutus. In the latter part of it (the first gives an account of the ancient orators) he relates his own beginnings, his progress, and the growth, so to say, of his eloquence. He tells us that he learnt the civil law under Quintus Mucius, and that he thoroughly imbibed every branch of philosophy under Philo of the Academy and under Diodotus the Stoic; that not content with the teachers under whom he had had the opportunity of studying at Rome, he travelled through Achaia and Asia Minor so as to embrace every variety of every learned pursuit. Hence we really find in Cicero’s works that he was not deficient in the knowledge of geometry, music, grammar, or, in short, any liberal accomplishment. The subtleties of logic, the useful lessons of ethical science, the movements and causes of the universe, were alike known to him. The truth indeed is this, my excellent friends, that Cicero’s wonderful eloquence wells up and overflows out of a store of erudition, a multitude of accomplishments, and a knowledge that was universal. The strength and power of oratory, unlike all other arts, is not confined within narrow and straitened limits, but the orator is he who can speak on every question with grace, elegance, and persuasiveness, suitably to the dignity of his subject, the requirements of the occasion, and the taste of his audience."]]},"phrases":[[458,2,41,42,"c"]],"lex":{},"quotes":{}}
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diff --git a/text/a-letter-of-condolence-to-apollonius/1.json b/text/a-letter-of-condolence-to-apollonius/1.json
index 66b87b4424f4aacddd416ef390fab55209f519fe..e8af6aec1e2868d05034f52e409d8f0b34d25102 100644
--- a/text/a-letter-of-condolence-to-apollonius/1.json
+++ b/text/a-letter-of-condolence-to-apollonius/1.json
@@ -1 +1 @@
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before this time, Apollonius, I felt for you in your sorrow and trouble, when I heard of the untimely passing from life of your son, who was very dear to us all—a youth who was altogether decorous and modest, and unusually observant of the demands of religion and justice both toward the gods and toward his parents and friends. In those days, close upon the time of his death, to visit you and urge you to bear your present lot as a mortal man should would have been unsuitable, when you were prostrated in both body and soul by the unexpected calamity; and, besides, I could not help sharing in your feeling. For even the best of physicians do not at once apply the remedy of medicines against acute attacks of suppurating humours, but allow the painfulness of the inflammation, without the application of external medicaments, to attain some assuagement of itself."],[1,1,"Now since time, which is wont to assuage all things, has intervened since the calamity, and your present condition seems to demand the aid of your friends, I have conceived it to be proper to communicate to you some words that can give comfort, for the mitigation of grief and the termination of mournful and vain lamentations. For Words are physicians for an ailing mind, When at the fitting time one soothes the heart. Since, according to the wise Euripides, For divers ills are remedies diverse: The kindly speech of friends for one in grief, And admonitions when one plays the fool. Indeed, though there are many emotions that aifect the soul, yet grief, from its nature, is the most cruel of all. They say: To many there doth come because of grief Insanity and ills incurable, And some for grief have ended their own life."],[2,2,"The pain and pang felt at the death of a son has in itself good cause to awaken grief, which is only natural, and over it we have no control. For I, for my part, cannot concur with those who extol that harsh and callous indifference, which is both impossible and unprofitable. For this will rob us of the kindly feeling which comes from mutual affection and which above all else we must conserve. But to be carried beyond all bounds and to help in exaggerating our griefs I say is contrary to nature, and results from our depraved ideas. Therefore this also must be dismissed as injurious and depraved and most unbecoming to right-minded men, but a moderate indulgence in grief is not to be disapproved. Pray that we be not ill, says Crantor of the Academy, but if we be ill, pray that sensation be left us, whether one of our members be cut off or torn out. For this insensibility to pain is attained by man only at a great price; for in the former case, we may suppose, it is the body which has been brutalized into such insensibility, but in the latter case the soul."],[3,3,"Reason therefore requires that men of understanding should be neither indifferent in such calamities nor extravagantly affected; for the one course is unfeeling and brutal, the other lax and effeminate. Sensible is he who keeps within appropriate bounds and is able to bear judiciously both the agreeable and the grievous in his lot, and who has made up his mind beforehand to conform uncomplainingly and obediently to the dispensation of things; just as in a democracy there is an allotment of offices, and he who draws the lot holds office, while he who fails to do so must bear his fortune without taking offence. For those who cannot do this would be unable sensibly and soberly to abide good fortune either. Among the felicitous utterances the following piece of advice is to the point: Let no success be so unusual That it excite in you too great a pride, Nor abject be in turn, if ill betide; But ever be the same; preserve unchanged Your nature, like to gold when tried by fire. It is the mark of educated and disciplined men to keep the same habit of mind toward seeming prosperity, and nobly to maintain a becoming attitude toward adversity. For it is the task of rational prudence, either to be on guard against evil as it approaches, or, if it have already happened, to rectify it or to minimize it or to provide oneself with a virile and noble patience to endure it. For wisdom deals also with the good, in a fourfold way— either acquiring a store of goods, or conserving them, or adding to them, or using them judiciously. These are the laws of wisdom and of the other virtues, and they must be followed for better fortune or for worse. For No man exists who’s blest in everything, and truly What thou must do cannot be made must not."],[4,4,"For as there are in plants at one time seasons of fruitage and at another time seasons of unfruitfulness, and in animals at one time fecundity and at another time barrenness, and on the sea both fair weather and storm, so also in life many diverse circumstances occur which bring about a reversal of human fortunes. As one contemplates these reversals he might say not inappropriately: Not for good and no ill came thy life from thy sire, Agamemnon, but joy Thou shalt find interwoven with grief; For a mortal thou art. Though against thy desire Yet the plans of the gods will so have it. and the words of Menander : If you alone, young master, at your birth Had gained the right to do whate’er you would Throughout your life, and ever be in luck, And if some god agreed to this with you, Then you have right to feel aggrieved. He has Deceived and strangely treated you. But if Upon the selfsame terms as we, you drew The primal breath of universal life (To speak you somewhat in the tragic style), You must endure this better, and use sense. To sum up all I say, you are a man, Than which no thing that lives can swifter be Exalted high and straight brought low again. And rightly so; for though of puny frame, He yet doth handle many vast affairs, And, falling, ruins great prosperity. But you, young master, have not forfeited Surpassing good, and these your present ills But moderate are; so bear without excess What Fortune may hereafter bring to you. But, in spite of this condition of affairs, some persons, through their foolishness, are so silly and conceited, that, when only a little exalted, either because of abundance of money, or importance of office, or petty political preferments, or because of position and repute, they threaten and insult those in lower station, not bearing in mind the uncertainty and inconstancy of fortune, nor yet the fact that the lofty is easily brought low and the humble in turn is exalted, transposed by the swift-moving changes of fortune. Therefore to try to find any constancy in what is inconstant is a trait of people who do not rightly reason about the circumstances of life. For The wheel goes round, and of the rim now one And now another part is at the top."],[5,5,"Reason is the best remedy for the cure of grief, reason and the preparedness through reason for all the changes of life. For one ought to realize, not merely that he himself is mortal by nature, but also that he is allotted to a life that is mortal and to conditions which readily reverse themselves. For men’s bodies are indeed mortal, lasting but a day, and mortal is all that they experience and suffer, and, in a word, everything in life; and all this May not be escaped nor avoided by mortals at all, but The depths of unseen Tartarus hold you fast by hardforged necessities, as Pindar says. Whence Demetrius of Phalerum was quite right when, in reference to a saying of Euripides : Wealth is inconstant, lasting but a day, and also: Small things may cause an overthrow; one day Puts down the mighty and exalts the low, he said that it was almost all admirably put, but it would have been better if he had said not one day, but one second of time. Alike the cycle of earth’s fruitful plants And mortal men. For some life grows apace, While others perish and are gathered home. And elsewhere Pindar says: Somebody? Nobody? Which is which ? A dream of a shadow is man. Very vividly and skilfully did he use this extravagance of expression in making clear the life of mankind. For what is feebler than a shadow ? And a dream of it!—that is something which defies any clear description. In similar strain Crantor, endeavouring to comfort Hippocles upon the death of his children, says: All our ancient philosophy states this and urges it upon us; and though there be therein other things which we do not accept, yet at any rate the statement that life is oftentimes toilsome and hard is only too true. For even if it is not so by nature, yet through our own selves it has reached this state of corruption. From a distant time, yes from the beginning, this uncertain fortune has attended us and to no good end, and even at our birth there is conjoined with us a portion of evil in everything. For the very seed of our life, since it is mortal, participates in this causation, and from this there steal upon us defectiveness of soul, diseases of body, loss of friends by death, and the common portion of mortals. For what reason have we turned our thoughts in this direction? It is that we may know that misfortune is nothing novel for man, but that we all have had the same experience of it. For Theophrastus says: Fortune is heedless, and she has a wonderful power to take away the fruits of our labours and to overturn our seeming tranquillity, and for doing this she has no fixed season. These matters, and others like them, it is easy for each man to reason out for himself, and to learn them from wise men of old besides; of whom the first is the divine Homer, who said : Nothing more wretched than man doth the earth support on its bosom, Never, he says to himself, shall he suffer from evil hereafter, Never, so long as the gods give him strength and his knees are still nimble; Then when the blessed gods bring upon him grievous affliction, Still he endures his misfortune, reluctant but steadfast in spirit. And: Such is the mood of the men who here on the earth are abiding, E’en as the day which the father of men and of gods brings upon them. And in another place: Great-hearted son of Tydeus, why do you ask of my fathers ? As is the race of the leaves, such too is that of all mortals. Some of the leaves doth the wind scatter earthward, and others the forest Budding puts forth in profusion, and springtime is coming upon us. Thus is man’s race: one enters on life, and another’s life ceases. That he has admirably made use of this image of human life is clear from what he says in another place, in these words: To fight for the sake of mortals Wretched, who like to the leaves, at the one time all ardent Come to their fitting perfection, and eat of the fruit of their acres; Then again helpless they perish, nor is there aught that can help them. Pausanias, king of the Lacedaemonians, who persistently boasted of his own exploits, mockingly urged the lyric poet Simonides to rehearse for him some wise saying, whereupon the poet, being fully cognizant of his conceit, advised him to remember that he was only human. Philip, the king of the Macedonians, happened to have three pieces of good news reported to him all at once: the first, that he was victor at the Olympic games in the race of the four-horse chariots; the second, that Parmenio, his general, had vanquished the Dardanians in battle, and the third, that Olympias had borne him a male child; whereupon, stretching out his hands toward the heavens, he said: O God, offset all this by some moderate misfortune ! For he well knew that in cases of great prosperity fortune is wont to be jealous. While Theramenes, who afterwards became one of the Thirty Tyrants at Athens, was dining with several others, the house, in which they were, collapsed, and he was the only one to escape death; but as he was being congratulated by everybody, he raised his voice and exclaimed in a loud tone, O Fortune, for what occasion are you reserving me ? And not long afterward he came to his end by torture at the hands of his fellow tyrants."],[6,6,"The Poet is regarded as extraordinarily successful in bestowing consolation, where he represents Achilles as speaking to Priam, who has come to ransom Hector, as follows: Come then and rest on a seat; let us suffer our sorrows to slumber Quietly now in our bosoms, in spite of our woeful afflictions; Nothing is ever accomplished by yielding to chill lamentation. Thus, then, the gods have spun the fate of unhappy mortals, Ever to live in distress, but themselves are free from all trouble. Fixed on Zeus’ floor two massive urns stand for ever, Filled with gifts of all ills that he gives, and another of blessings; He on whom Zeus, god of thunder, bestows their contents commingled Sometimes meets with the good, and again he meets only with evil. Him upon whom he bestows what is baneful he makes wholly wretched; Ravenous hunger drives him o’er the earth’s goodly bosom, Hither and thither he goes, unhonoured of gods or of mortals. Hesiod, who, although he proclaimed himself the disciple of the Muses, is nevertheless second to Homer in reputation as well as in time, also confines the evils in a great urn and represents Pandora as opening it and scattering the host of them over the whole land and sea. His words are as follows: Then with her hands did the woman, uplifting the urn’s massive cover, Let them go as they would; and on men she brought woeful afflictions. Hope alone where it was, with its place of abode yet undamaged, Under the rim of the urn still tarried; nor into the open Winged its way forth; for before it escaped she had put on the cover. More are the woes unnumbered among men now freely ranging. Full is the land now of evils, and full of them too is the ocean; Illnesses come upon men in the daytime, and others at nighttime; Hither and thither they go, of themselves bringing evils to mortals; Silent they go, since the wisdom of Zeus has deprived them of voices."],[7,7,"Closely allied with this are the following words of the comic poet spoken with reference to those whose grief over such calamities is excessive: If only tears were remedy for ills, And he who weeps obtained surcease of woe, Then we should purchase tears by giving gold. But as it is, events that come to pass, My master, do not mind nor heed these things, But, whether you shed tears or not, pursue The even tenor of their way. What then Do we accomplish by our weeping ? Naught. But as the trees have fruit, grief has these tears. And Dictys, who is trying to console Danaë in her excessive grief, says: Think you that Hades minds your moans at all, And will send back your child if you will groan ? Desist. By viewing close your neighbour’s ills You might be more composed,—if you reflect How many mortals have to toil in bonds, How many reft of children face old age, And others still who from a prosperous reign Sink down to nothing. This you ought to heed. For he bids her to think of the lot of those who are equally unfortunate or even more unfortunate than herself, with the idea that her grief will be lightened."],[8,8,"In this connexion might be adduced the utterance of Socrates which suggests that if we were all to bring our misfortunes into a common store, so that each person should receive an equal share in the distribution, the majority would be glad to take up their own and depart. The poet Antimachus, also, employed a similar method. For after the death of his wife, Lyde, whom he loved very dearly, he composed, as a consolation for his grief, the elegy called Lyde, in which he enumerated the misfortunes of the heroes, and thus made his own grief less by means of others’ ills. So it is clear that he who tries to console a person in grief, and demonstrates that the calamity is one which is common to many, and less than the calamities which have befallen others, changes the opinion of the one in grief and gives him a similar conviction— that his calamity is really less than he supposed it to be."],[9,9,"Aeschylus seems admirably to rebuke those who think that death is an evil. He says: Men are not right in hating Death, which is The greatest succour from our many ills. In imitation of Aeschylus some one else has said: O Death, healing physician, come. For it is indeed true that A harbour from all distress is Hades. For it is a magnificent thing to be able to say with undaunted conviction: What man who recks not death can be a slave? and With Hades’ help shadows I do not fear. For what is there cruel or so very distressing in being dead ? It may be that the phenomenon of death, from being too familiar and natural to us, seems somehow, under changed circumstances, to be painful, though I know not why. For what wonder if the separable be separated, if the soluble be dissolved, if the combustible be consumed, and the corruptible be corrupted ? For at what time is death not existent in our very selves ? As Heracleitus says: Living and dead are potentially the same thing, and so too waking and sleeping, and young and old; for the latter revert to the former, and the former in turn to the latter. For as one is able from the same clay to model figures of living things and to obliterate them, and again to model and obliterate, and alternately to repeat these operations without ceasing, so Nature, using the same material, a long time ago raised up our forefathers, and then in close succession to them created our fathers, and then ourselves, and later will create others and still others in a neverending cycle; and the stream of generation, thus flowing onward perpetually, will never stop, and so likewise its counterpart, flowing in the opposite direction—which is the stream of destruction, whether it be designated by the poets as Acheron or as Cocytus. The same agency which at the first showed us the light of the sun brings also the darkness of Hades. May not the air surrounding us serve to symbolize this, causing as it does day and night alternately, which bring us life and death, and sleep and waking ? Wherefore it is said that life is a debt to destiny, the idea being that the loan which our forefathers contracted is to be repaid by us. This debt we ought to discharge cheerfully and without bemoaning whenever the lender asks for payment; for in this way we should show ourselves to be most honourable men."],[10,10,"I imagine also that it was because Nature saw the indefiniteness and the brevity of life that she caused the time allowed us before death to be kept from us. And it is better so; for if we knew this beforehand, some persons would be utterly wasted by griefs before their time, and would be dead long before they died. Observe too the painfulness of life, and the exhaustion caused by many cares; if we should wish to enumerate all these, we should too readily condemn life, and we should confirm the opinion which now prevails in the minds of some that it is better to be dead than to live. Simonides at any rate says: Petty indeed is men’s strength; All their strivings are vain; Toil upon toil in a life of no length. Death hovers over them all, Death which is foreordained. Equal the share by the brave is attained In death with the base. And Pindar says: A pair of miseries with each good The deathless gods mete out to mortal man. The foolish cannot bear them as they should. And Sophocles says: Mourn you a mortal if he’s passed away, Not knowing if the future brings him gain ? And Euripides says: Know you the nature of this mortal world ? I wot not. For whence could you ? But hear me. By all mankind is owed a debt to death, And not a single man can be assured If he shall live throughout the coming day. For Fortune’s movements are inscrutable. Since, then, the life of men is such as these poets say it is, surely it is more fitting to felicitate those who have been released from their servitude in it than to pity them and bewail them, as the majority do through ignorance."],[11,11,"Socrates said that death resembles either a very deep sleep or a long and distant journey, or, thirdly, a sort of destruction and extinction of both the body and the soul, but that by no one of these possibilities is it an evil. Each of these conceptions he pursued further, and the first one first. For if death is a sleep, and there is nothing evil in the state of those who sleep, it is evident that there is likewise nothing evil in the state of those who are dead. Nay, what need is there even to state that the deepest sleep is indeed the sweetest ? For the fact is of itself patent to all men, and Homer bears witness by saying regarding it: Slumber the deepest and sweetest, and nearest to death in its semblance. In another place also he says: Here she chanced to encounter the brother of Death, which is Slumber, and Slumber and Death, the twin brothers, thereby indicating their similarity in appearance, for twins show most similarity. And again somewhere he says that death is a brazen sleep, in allusion to our insensibility in it. And not inelegantly did the man seem to put the case who called sleep the Lesser Mysteries of death; for sleep is really a preparatory rite for death. Very wise was the remark of the cynic Diogenes, who, when he had sunk into slumber and was about to depart this life, was roused by his physician, who inquired if anything distressed him. Nothing, he said, for the one brother merely forestalls the other."],[12,12,"If death indeed resembles a journey, even so it is not an evil. On the contrary, it may even be a good. For to pass one’s time unenslaved by the flesh and its emotions, by which the mind is distracted and tainted with human folly, would be a blessed piece of good fortune. For the body, says Plato, in countless ways leaves us no leisure because of its necessary care and feeding. Moreover, if any diseases invade it, they hinder our pursuit of reality, and it fills us with lusts and desires and fears and all manner of fancies and folly, so that, as the saying goes, because of it we really have no opportunity to think seriously of anything. It is a fact that wars and strifes and battles are brought about by nothing else except the body and its desires; for all wars are waged for the acquisition of property, and property we are forced to acquire because of the body, since we are slaves in its service; and the result is that, because of these things, we have no leisure for study. And the worst of all is, that even if we do gain some leisure from the demands of the body, and turn to the consideration of some subject, yet at every point in our investigation the body forces itself in, and causes tumult and confusion, and disconcerts us, so that on account of it we are unable to discern the truth. Nay, the fact has been thoroughly demonstrated to us that, if we are ever going to have any pure knowledge, we must divest ourselves of the body, and with the soul itself observe the realities. And, as it appears, we shall possess what we desire and what we profess to long for—and that is wisdom—only, as our reasoning shows, after we are dead, but not while we are alive. For if it is impossible in company with the body to have any pure knowledge, then one of two things is true: either it is not possible to attain knowledge anywhere, or else only after death. For then the soul will be quite by itself, separate from the body, but before that time never. And so, while we live, we shall, as it appears, be nearest to knowledge if, as far as possible, we have no association or communion with the body, except such as absolute necessity requires, and if we do not taint ourselves with its nature, but keep ourselves pure of it until such time as God himself shall release us. And thus, being rid of the irrationality of the body, we shall, in all likelihood, be in the company of others in like state, and we shall behold with our own eyes the pure and absolute, which is the truth; since for the impure to touch the pure may well be against the divine ordinance. So, even if it be likely that death transports us into another place, it is not an evil; for it may possibly prove to be a good, as Plato has shown. Wherefore very wonderful were the words which Socrates uttered before his judges, to this effect: To be afraid of death, Sirs, is nothing else than to seem to be wise when one is not; for it is to seem to know what one does not know. For in regard to death nobody knows even whether it happens to be for mankind the greatest of all good things, yet they fear it as if they knew well that it is the greatest of evils. From this view it seems that the poet does not dissent who says: Let none fear death, which is release from toils, —ay, and from the greatest of evils as well."],[13,13,"It is said that the Deity also bears witness to this. For tradition tells us that many for their righteousness have gained this gift from the gods. Most of these I shall pass over, having regard to due proportion in my composition; but I shall mention the most conspicuous, whose story is on the lips of all men. First I shall relate for you the tale of Cleobis and Biton, the Argive youths. They say that their mother was priestess of Hera, and when the time had come for her to go up to the temple, and the mules that always drew her wagon were late in arriving, and the hour was pressing, these young men put themselves to the wagon and drew their mother to the temple; and she, overjoyed at the devotion of her sons, prayed that the best boon that man can receive be given them by the goddess. They then lay down to sleep and never arose again, the goddess granting them death as a reward for their devotion. Of Agamedes and Trophonius, Pindar says that after building the temple at Delphi they asked Apollo for a reward, and he promised them to make payment on the seventh day, bidding them in the meantime to eat, drink, and be merry. They did what was commanded, and on the evening of the seventh day lay down to sleep and their life came to an end. It is said that Pindar himself enjoined upon the deputies of the Boeotians who were sent to consult the god that they should inquire, What is the best thing for mankind ? and the prophetic priestess made answer, that he himself could not be ignorant of it if the story which had been written about Trophonius and Agamedes were his; but if he desired to learn it by experience, it should be made manifest to him within a short time. As a result of this inquiry Pindar inferred that he should expect death, and after a short time his end came. They say that the following incident happened to the Italian Euthynoüs. He was the son of Elysius, of Terina, a man foremost among the people there in virtue, wealth, and repute, and Euthynoüs came to his end suddenly from some unknown cause. Now it occurred to Elysius, as it might have occurred to anybody large property and estate. Being in perplexity as to how he might put his suspicions to the test, he visited a place where the spirits of the dead are conjured up, and having offered the preliminary sacrifice prescribed by custom, he lay down to sleep in the place, and had this vision. It seemed that his own father came to him, and that on seeing his father he related to him what had happened touching his son, and begged and besought his help to discover the man who was responsible for his son’s death. And his father said, It is for this that I am come. Take from this person here what he brings for you, and from this you will learn about everything over which you are now grieving. The person whom he indicated was a young man who followed him, resembling his son Euthynoüs and close to him in years and stature. So Elysius asked who he was; and he said, I am the ghost of your son, and with these words he handed him a paper. This Elysius opened and saw written there these three lines: Verily somehow the minds of men in ignorance wander; Dead now Euthynoüs lies; destiny so has decreed. Not for himself was it good that he live, nor yet for his parents. Such, you observe, is the purport of the tales recorded in ancient writers."],[14,14,"If, however, death is really a complete destruction and dissolution of both body and soul (for this was the third of Socrates’ conjectures), even so it is not an evil. For, according to him, there ensues a sort of insensibility and a liberation from all pain and anxiety. For just as no good can attach to us in such a state, so also can no evil; for just as the good, from its nature, can exist only in the case of that which is and has substantiality, so it is also with the evil. But in the case of that which is not, but has been removed from the sphere of being, neither of them can have any real existence. Now those who have died return to the same state in which they were before birth; therefore, as nothing was either good or evil for us before birth, even so will it be with us after death. And just as all events before our lifetime were nothing to us, even so will all events subsequent to our lifetime be nothing to us. For in reality No suffering affects the dead, since Not to be born I count the same as death. For the condition after the end of life is the same as that before birth. But do you imagine that there is a difference between not being born at all, and being born and then passing away? Surely not, unless you assume also that there is a difference in a house or a garment of ours after its destruction, as compared with the time when it had not yet been fashioned. But if there is no difference in these cases, it is evident that there is no difference in the case of death, either, as compared with the condition before birth. Arcesilaus puts the matter neatly: This that we call an evil, death, is the only one of the supposed evils which, when present, has never caused anybody any pain, but causes pain when it is not present but merely expected. As a matter of fact, many people, because of their utter fatuity and their false opinion regarding death, die in their effort to keep from dying. Excellently does Epicharmus put it: To be and not to be hath been his fate; once more Gone is he whence he came, earth back to earth, The soul on high. What here is evil ? Naught. Cresphontes in some play of Euripides, speaking of Heracles, says: For if he dwells beneath the depths of earth ’Mid lifeless shades, his vigour would be naught. This you might rewrite and say, For if he dwells beneath the depths of earth ’Mid lifeless shades, his dolour would be naught. Noble also is the Spartan song: Here now are we; before us others throve, and others still straightway, But we shall never live to see their day; and again: Those who have died and who counted no honour the living or dying, Only to consummate both nobly were honour for them. Excellently does Euripides say of those who patiently endure long illnesses: I hate the men who would prolong their lives By foods and drinks and charms of magic art, Perverting nature’s course to keep off death; They ought, when they no longer serve the land, To quit this life, and clear the way for youth. And Merope stirs the theatres by expressing manly sentiments when she speaks the following words: Not mine the only children who have died, Nor I the only woman robbed of spouse; Others as well as I have drunk life’s dregs. With this the following might be appropriately combined: Where now are all those things magnificentGreat Croesus, lord of Lydia ? Xerxes, too, Who yoked the sullen neck of Hellespont ? Gone all to Hades and Oblivion’s house, and their wealth perished with their bodies."],[15,15,"True, it may be said, but an untimely death moves most people to mourning and lamentation. Yet, even for this, words of consolation are so readily found that they have been perceived by even uninspired poets, and comfort has been had from them. Observe what one of the comic poets says on this subject to a man who is grieving for an untimely death: Then if you knew that, had he lived this life, Which he did not live, Fate had favoured him, His death was not well timed; but if again This life had brought some ill incurable, Then Death perhaps were kindlier than you. Since, then, it is uncertain whether or not it was profitable for him that he rested from his labours, forsaking this life and released from greater ills, we ought not to bear it so grievously as though we had lost all that we thought we should gain from him. Not ill considered, evidently, is the comfort which Amphiaraus in the poem offers to the mother of Archemorus, who is greatly affected because her son came to his end in his infancy long before his time. For he says: There is no man that does not suffer ill; Man buries children, and begets yet more, And dies himself. Men are distressed at this, Committing earth to earth. But Fate decrees That life be garnered like the ripened grain, That one shall live and one shall pass from life. What need to grieve at this, which Nature says Must be the constant cycle of all life ? In what must be there’s naught that man need dread."],[16,16,"In general everyone ought to hold the conviction, if he seriously reviews the facts both by himself and in the company of another, that not the longest life is the best, but the most efficient. For it is not the man who has played the lyre the most, or made the most speeches, or piloted the most ships, who is commended, but he who has done these things excellently. Excellence is not to be ascribed to length of time, but to worth and timely fitness. For these have come to be regarded as tokens of good fortune and of divine favour. It is for this reason, at any rate, that the poets have traditionally represented those of the heroes who were preeminent and sprung from the gods as quitting this life before old age, like him Who to the heart of great Zeus and Apollo was held to be dearest, Loved with exceeding great love; but of eld he reached not the threshold. For we everywhere observe that it is a happy use of opportunity, rather than a happy old age, that wins the highest place. For of trees and plants the best are those that in a brief time produce the most crops of fruit, and the best of animals are those from which in no long time we have the greatest service toward our livelihood. The terms long and short obviously appear to lose their difference if we fix our gaze on eternity. For a thousand or ten thousand years, according to Simonides, are but a vague second of time, or rather the smallest fraction of a second. Take the case of those creatures which they relate exist on the shores of the Black Sea, and have an existence of only one day, being born in the morning, reaching the prime of life at mid-day, and toward evening growing old and ending their existence; would there not be in those creatures this same feeling which prevails with us, if each of them had within him a human soul and power to reason, and would not the same relative conditions obviously obtain there, so that those who departed this life before mid-day would cause lamentation and tears, while those who lived through the day would be accounted altogether happy ? The measure of life is its excellence, not its length in years."],[17,17,"We must regard as vain and foolish such exclamations as these: But he ought not to have been snatched away while young ! For who may say what ought to be ? Many other things, of which one may say they ought not to have been done, have been done, and are done, and will be done over and over again. For we have come into this world, not to make laws for its governance, but to obey the commandments of the gods who preside over the universe, and the decrees of Fate or Providence."],[18,18,"But do those who mourn for the untimely dead, mourn on their own account or on account of the departed ? If on their own account, because they have been cut off from some gratification or profit or comfort in old age, which they might have expected from the dead, then is their excuse for grieving wholly selfish; for it will be plain that they mourn, not for them, but for their services. But if they mourn on account of the dead, then if they will fix their attention on the fact that the dead are in no evil state, they will rid themselves of grief by following that wise and ancient admonition to magnify the good and to minimize and lessen the evil. If, then, mourning is a good, we ought to enlarge and magnify it in every way. But if, as the truth is, we admit it to be an evil, we ought to minimize and reduce it, and as far as possible to efface it. That this is easy is plainly to be seen from the following sort of consolation. They say that one of the ancient philosophers visited Arsinoë, the queen, who was mourning for her son, and made use of this story, saying that at the time Zeus was distributing to the deities their honours. Mourning did not happen to be present, but arrived after the distribution had been made. But when she said it was only right that some honour be given to her also, Zeus, being perplexed, since all the honours had been used up, finally gave her that honour which is paid in the case of those who have died—tears and griefs. Just as the other deities, therefore, are fond of those by whom they are honoured, so also is Mourning. Therefore, Madame, if you treat her with disrespect, she will not come near you; but if she is strictly honoured by you with the honours which were conceded to her, namely griefs and lamentations, she will love you and affectionately will be ever with you, provided only she be constantly honoured by you. Admirably, it appears, he succeeded, by this story, in convincing the woman and in alleviating her mourning and lamentations."],[19,19,"In general one might say to the man who mourns, Shall you at some time cease to take this to heart, or shall you feel that you must grieve always every day of your life ? For if you purpose to remain always in this extreme state of affliction, you will bring complete wretchedness and the most bitter misery upon yourself by the ignobleness and cowardice of your soul. But if you intend some time to change your attitude, why do you not change it at once and extricate yourself from this misfortune ? Give attention now to those arguments by the use of which, as time goes on, your release shall be accomplished, and relieve yourself now of your sad condition. For in the case of bodily afflictions the quickest way of relief is the better. Therefore concede now to reason and education what you surely will later concede to time, and release yourself from your troubles."],[20,20,"But I cannot, he says, for I never expected or looked for this experience. But you ought to have looked for it, and to have previously pronounced judgement on human affairs for their uncertainty and fatuity, and then you would not now have been taken off your guard as by enemies suddenly come upon you. Admirably does Theseus in Euripides appear to have prepared himself for such crises, for he says: But I have learned this from a certain sage, And on these cares and troubles set my mind, And on myself laid exile from my land And early deaths and other forms of ills, That if I suffer aught my fancy saw, It should not, coming newly, hurt the more. But the more ignoble and untutored sometimes cannot even recall themselves to the consideration of anything seemly and profitable, but go out of their way to find extremes of wretchedness, even to punishing their innocent body and to forcing the unafflicted, as Achaeus says, to join in their grief."],[21,21,"Wherefore very excellently Plato appears to advise us in such misfortunes to maintain a calm demeanour, since neither the evil nor the good in them is at all plain, and since no advance is made by the man who takes things much to heart. For grief stands in the way of sane counsel about an event and prevents one from arranging his affairs with relation to what has befallen, as a player does at a throw of the dice, in whatever way reason may convince him would be best. We ought not, therefore, when we have fallen to act like children and hold on to the injured place and scream, but we should accustom our soul speedily to concern itself with curing the injury and raising up the fallen, and we should put away lamentation by remedial art. They say that the lawgiver of the Lyclans ordered his citizens, whenever they mourned, to clothe themselves first in women’s garments and then to mourn, wishing to make it clear that mourning is womanish and unbecoming to decorous men who lay claim to the education of the free-born. Yes, mourning is verily feminine, and weak, and ignoble, since women are more given to it than men, and barbarians more than Greeks, and inferior men more than better men; and of the barbarians themselves, not the most noble, Celts and Galatians, and all who by nature are filled with a more manly spirit, but rather, if such there are, the Egyptians and Syrians and Lydians and all those who are like them. For it is recorded that some of these go down into pits and remain there for several days, not desiring even to behold the light of the sun since the deceased also is bereft of it. At any rate the tragic poet Ion, who was not without knowledge of the foolishness of these peoples, has represented a woman as saying: The nurse of lusty children I have come, To supplicate you, from the mourning pits. And some of the barbarians even cut off parts of their bodies, their noses and ears, and mutilate other portions of their bodies also, thinking to gratify the dead by abandoning that moderation of feeling which Nature enjoins in such cases."],[22,22,"But I dare say that, in answer to this, some may assert their belief that there need not be mourning for every death, but only for untimely deaths, because of the failure of the dead to gain what are commonly held to be the advantages of life, such as marriage, education, manhood, citizenship, or public office (for these are the considerations, they say, which most cause grief to those who suffer misfortune through untimely deaths, since they are robbed of their hope out of due time); but they do not realize that the untimely death shows no disparity if it be considered with reference to the common lot of man. For just as when it has been decided to migrate to a new fatherland, and the journey is compulsory for all, and none by entreaty can escape it, some go on ahead and others follow after, but all come to the same place; in the same manner, of all who are journeying toward Destiny those who come more tardily have no advantage over those who arrive earlier. If it be true that untimely death is an evil, the most untimely would be that of infants and children, and still more that of the newly born. But such deaths we bear easily and cheerfully, but the deaths of those who have already lived some time with distress and mourning because of our fanciful notion, born of vain hopes, since we have come to feel quite assured of the continued tarrying with us of persons who have lived so long. But if the years of man’s life were but twenty, we should feel that he who passed away at fifteen had not died untimely, but that he had already attained an adequate measure of age, while the man who had completed the prescribed period of twenty years, or who had come close to the count of twenty years, we should assuredly deem happy as having lived through a most blessed and perfect life. But if the length of life were two hundred years, we should certainly feel that he who came to his end at one hundred was cut off untimely, and we should betake ours elves to wailing and lamentation."],[23,23,"It is evident, therefore, that even the death which we call untimely readily admits of consolation, both for these reasons and for those previously given. For in fact Troïlus shed fewer tears than did Priam; and if Priam had died earlier, while his kingdom and his great prosperity were at their height, he would not have used such sad words as he did in his conversation with his own son Hector, when he advised him to withdraw from the battle with Achilles; he says: Come then within the walled city, my son, so to save from destruction All of the men and the women of Troy, nor afford a great triumph Unto the offspring of Peleus, and forfeit the years of your lifetime. Also for me have compassion, ill-starred, while yet I have feeling; Hapless I am; on the threshold of eld will the Father, descended from Cronus, Make me to perish in pitiful doom, after visions of evils, Sons being slain and our daughters as well being dragged to be captives, Chambers of treasure all wantonly plundered and poor little children Dashed to the earth in the terrible strife by the merciless foeman, Wives of my sons being dragged by the ravishing hands of Achaeans. Me, last of all, at the very front doors shall the dogs tear to pieces, Ravening, eager for blood, when a foeman wielding his weapon, Keen-edged of bronze, by a stroke or a throw, takes the life from my body. Yet when the dogs bring defilement on hair and on beard that is hoary, And on the body as well of an old man slain by the foeman, This is the saddest of sights ever seen by us unhappy mortals. Thus did the old man speak, and his hoary locks plucked by the handful, Tearing his hair from his head, but he moved not the spirit of Hector. Since you have, then, so very many examples regarding the matter, bear in mind the fact that death relieves not a few persons from great and grievous ills which, if they had lived on, they would surely have experienced. But, out of regard for the due proportions of my argument, I omit these, contenting myself with what has been said touching the wrongfulness of being carried away beyond natural and moderate bounds to futile mourning and ignoble lamentation."],[24,24,"Crantor says that not being to blame for one’s unhappy state is no small alleviation for misfortunes; but I should say that it surpasses all others as a remedy for the cure of grief. But affection and love for the departed does not consist in distressing ourselves, but in benefiting the beloved one; and a benefit for those who have been taken away is the honour paid to them through keeping their memory green. For no good man, after he is dead, is deserving of lamentations, but of hymns and songs of joy; not of mourning, but of an honourable memory; not of sorrowing tears, but of offerings of sacrifice,—if the departed one is now a partaker in some life more divine, relieved of servitude to the body, and of these everlasting cares and misfortunes which those who have received a mortal life as their portion are constrained to undergo until such time as they shall complete their allotted earthly existence, which Nature has not given to us for eternity; but she has distributed to us severally the apportioned amount in accordance with the laws of fate."],[25,25,"Wherefore, over those who die men of good sense ought not to be carried away by sorrow beyond the natural and moderate limit of grief, which so affects the soul, into useless and barbarian mourning, and they ought not to wait for that outcome which has already been the lot of many in the past, the result of which is that they terminate their own lives in misery before they have put off their mourning, and gain nothing but a forlorn burial in their garments of sorrow, as their woes and the ills born of their unreasonableness follow them to the grave, so that one might utter over them the verse of Homer: While they were weeping and wailing black darkness descended upon them. We should therefore often hold converse with ourselves after this fashion and say: What ? Shall we some day cease grieving, or shall we consort with unceasing misery to the very end of our life ? For to regard our mourning as unending is the mark of the most extreme foolishness, especially when we observe how those who have been in the deepest grief and greatest mourning often become most cheerful under the influence of time, and at the very tombs where they gave violent expression to their grief by wailing and beating their breasts, they arrange most elaborate banquets with musicians and all the other forms of diversion. It is accordingly the mark of a madman thus to assume that he shall keep his mourning permanently. If, however, men should reason that mourning will come to an end after some particular event, they might go on and reason that it will come to an end when time, forsooth, has produced some effect; for not even God can undo what has been done. So, then, that which in the present instance has come to pass contrary to our expectation and contrary to our opinion has only demonstrated what is wont, through the very course of events, to happen in the case of many men. What then ? Are we unable, through reason, to learn this fact and draw the conclusion, that Full is the earth now of evils, and full of them too is the ocean, and also this: Such woes of woes for mortal men, And round about the Fates throng close; There is no vacant pathway for the air ?"],[26,26,"Not merely now, but long ago, as Crantor says, the lot of man has been bewailed by many wise men, who have felt that life is a punishment and that for man to be born at all is the greatest calamity. Aristotle says that Silenus when he was captured declared this to Midas. It is better to quote the very words of the philosopher. He says, in the work which is entitled Eudemus, or Of the Soul, the following: Wherefore, O best and blessedest of all, in addition to believing that those who have ended this life are blessed and happy, we also think that to say anything false or slanderous against them is impious, from our feeling that it is directed against those who have already become our betters and superiors. And this is such an old and ancient belief with us that no one knows at all either the beginning of the time or the name of the person who first promulgated it, but it continues to be a fixed belief for all time. And in addition to this you observe how the saying, which is on the lips of all men, has been passed from mouth to mouth for many years. What is this ? said he. And the other, again taking up the discourse, said: That not to be born is the best of all, and that to be dead is better than to live. And the proof that this is so has been given to many men by the deity. So, for example, they say that Silenus, after the hunt in which Midas of yore had captured him, when Midas questioned and inquired of him what is the best thing for mankind and what is the most preferable of all things, was at first unwilling to tell, but maintained a stubborn silence. But when at last, by employing every device, Midas induced him to say something to him, Silenus, forced to speak, said: Ephemeral offspring of a travailing genius and of harsh fortune, why do you force me to speak what it were better for you men not to know ? For a life spent in ignorance of one’s own woes is most free from grief. But for men it is utterly impossible that they should obtain the best thing of all, or even have any share in its nature (for the best thing for all men and women is not to be born); however, the next best thing to this, and the first of those to which man can attain, but nevertheless only the second best, is, after being born, to die as quickly as possible. It is evident, therefore, that he made this declaration with the conviction that the existence after death is better than that in life. One might cite thousands and thousands of examples under this same head, but there is no need to be prolix."],[27,27,"We ought not, therefore, to lament those who die young on the ground that they have been deprived of those things which in a long life are accounted good; for this is uncertain, as we have often said—whether the things of which they have been deprived are good or evil; for the evils are much the more numerous. And whereas we acquire the good things only with difficulty and at the expense of many anxieties, the evils we acquire very easily. For they say that the latter are compact and conjoined, and are brought together by many influences, while the good things are disjoined, and hardly manage to unite towards the very end of life. We therefore resemble men who have forgotten, not merely, as Euripides says, that Mortals are not the owners of their wealth, but also that they do not own a single one of human possessions. Wherefore we must say in regard to all things that We keep and care for that which is the gods’, And when they will they take it back again. We ought not, therefore, to bear it with bad grace if the gods make demand upon us for what they have loaned us for a short time. For even the bankers, as we are in the habit of saying frequently, when demand is made upon them for the return of deposits, do not chafe at the repayment, if they be honourable men. To those who do not make repayment with good grace one might fairly say, Have you forgotten that you accepted this on condition that you should return it ? Quite parallel is the lot of all mortals. For we hold our life, as it were, on deposit from the gods, who have compelled us to accept the account, and there is no fixed time for its return, just as with the bankers and their deposits, but it is uncertain when the depositor will demand payment. If a man, therefore, is exceedingly indignant, either when he himself is about to die, or when his children have died, must he not manifestly have forgotten that he is but human and the father of children who are mortal ? For it is not characteristic of a man of sense to be unaware of the fact that man is a mortal creature, and that he is born to die. At any rate, if Niobe of the fable had had this conception ready at hand, that even the woman who, Laden with the happy burden Of sweet life and growing children, Looks upon the pleasant sunlight, must die, she would not have been so resentful as to wish to abandon life on account of the magnitude of her misfortune, and to implore the gods that she herself might be hurried to the most awful perdition. There are two of the inscriptions at Delphi which are most indispensable to living. These are: Know thyself and Avoid extremes, for on these two commandments hang all the rest. These two are in harmony and agreement with each other, and the one seems to be made as clear as possible through the other. For in self-knowledge is included the avoidance of extremes, and in the latter is included self-knowledge. Therefore Ion speaks of the former as follows: Not much to say is Know thyself; to do This, Zeus alone of gods doth understand. And, of the other, Pindar says: The wise have landed with exceeding praise the words Avoid extremes."],[28,28,"If, then, one keeps these in mind as god-given injunctions, he will be able easily to adapt them to all the circumstances of life, and to bear with such circumstances intelligently, by being heedful of his own nature, and heedful, in whatever may befall him, not to go beyond the limit of propriety, either in being elated to boastfulness or in being humbled and cast down to wailings and lamentations, through weakness of the spirit and the fear of death which is implanted in us as a result of our ignorance of what is wont to happen in life in accordance with the decree of necessity or destiny. Excellent is the advice which the Pythagoreans gave, saying: Whatsoe’er woes by the gods’ dispensation all mortals must suffer, What be the fate you must bear, you should bear it and not be indignant. And the tragic poet Aeschylus says: It is the mark of just and knowing men In woes to feel no anger at the gods; and Euripides: Of mortals he who yields to fate we think Is wise and knows the ways of Providence; and in another place he says: Of mortals he who bears his lot aright To me seems noblest and of soundest sense."],[29,29,"Most people grumble about everything, and have a feeling that everything which happens to them contrary to their expectations is brought about through the spite of Fortune and the divine powers. Therefore they wail at everything, and groan, and curse their luck. To them one might say in retort: God is no bane to you; ’tis you yourself, you and your foolish and distorted notions due to your lack of education. It is because of this fallacious and deluded notion that men cry out against any sort of death. If a man die while on a journey, they groan over him and say: Wretched his fate; not for him shall his father or much revered mother Close his dear eyelids in death. But if he die in his own land with his parents at his bedside, they deplore his being snatched from their arms and leaving them the memory of the painful sight. If he die in silence without uttering a word about anything, they say amid their tears: No, not a word did you say to me, which for the weight of its meaning Ever might dwell in my mind. But if he talked a little at the time of his death, they keep his words always before their mind as a sort of kindling for their grief. If he die suddenly, they deplore his death, saying, He was snatched away; but if he lingered long, they complain that he wasted away and suffered before he died. Any pretext is sufficient to arouse grief and lamentations. This movement the poets initiated, and especially the first of them, Homer, who says: E’en as a father laments as the pyre of his dead son he kindles, Wedded not long; by his death he brought woe to his unhappy parents. Not to be told is the mourning and grief that he caused for his parents. And yet so far it is not evident that the father is justified in bewailing thus. But note this next line: Only and darlingest son, who is heir to his many possessions."],[30,30,"For who knows but that God, having a fatherly care for the human race, and foreseeing future events, early removes some persons from life untimely? Wherefore we must believe that they undergo nothing that should be avoided. (For In what must be, there’s naught that men need dread, nor in any of those events which come to pass in accordance with the postulates or the logical deductions of reason), both because the great majority of deaths forestall other and greater troubles and because it were better for some not to be born even, for others to die at the very moment of birth, for others after they have gone on in life a little way, and for still others while they are in their full vigour. Toward all such deaths we should maintain a cheerful frame of mind, since we know that we cannot escape destiny. It is the mark of educated men to take it for granted that those who seem to have been deprived of life untimely have but forestalled us for a brief time; for the longest life is short and momentary in comparison with eternity. And we know, too, that many who have protracted their period of mourning have, after no long time, followed their lamented friends, without having gained any advantage from their mourning, but only useless torment by their misery. Since the time of sojourn in life is very brief, we ought not, in unkempt grief and utterly wretched mourning, to ruin our lives by racking ourselves with mental anguish and bodily torments, but to turn to the better and more human course, by striving earnestly to converse with men who will not, for flattery, grieve with us and arouse our sorrows, but will endeavour to dispel our griefs through noble and dignified consolation. We should hearken to Homer and keep in mind those lines of his which Hector spoke to Andromache, endeavouring, in his turn, to comfort her: Dearest, you seem much excited; be not overtroubled in spirit; No man beyond what is fated shall send me in death unto Hades. For not a man among mortals, I say, has escaped what is destined, Neither the base nor the noble, when once he has entered life’s pathway. Of this destiny the poet elsewhere says: When from his mother he came, in the thread of his life Fate entwined it."],[31,31,"Keeping these things before our mind, we shall rid ourselves of the useless and vain extremes of mourning, since the time remaining of our life is altogether short. We must therefore be chary of it, so that we may live it in cheerfulness of spirit and without the disturbance of mournful griefs, by giving up the outward signs of sorrow and by bethinking ourselves of the care of our bodies and the welfare of those who live with us. It is a good thing also to call to mind the arguments which most likely we have sometimes employed with relatives or friends who found themselves in similar calamities, when we tried to comfort them and to persuade them to bear the usual happenings of life in the usual way and a man’s lot like a man; and it is a good thing, too, not to put ourselves in the position of being able to help others to find relief from grief, but ourselves to have no profit in recalling the means through which we must cure the soul’s distress—by healing remedies of reason —since we should postpone anything else rather than the putting aside of grief. And yet one poet says that the man who in any matter puts off till to-morrow is wrestling with destruction—a proverb which is repeated among all men. Much more, I think, is this true of the man who puts over to a future time the experiences which his soul finds so troublesome and so hard to face."],[32,32,"It is a good thing, too, to contemplate those men who nobly and high-mindedly and calmly have been resigned to the deaths which have befallen their sons—Anaxagoras of Clazomenae, Demosthenes of Athens, Dion of Syracuse, King Antigonus, and very many others among men both of earlier times and of our own day. Of these, Anaxagoras, according to the traditional story, was talking about natural philosophy in conversation with his friends, when he heard from one of the messengers, who were sent to bring him the news, of the end which had befallen his son. He stopped for a moment and then said to those present, I knew that I had begotten a son who was mortal. Pericles, who was called the Olympian because of his surpassing power of reasoning and of understanding, learned that both his sons, Paralus and Xanthippus, had passed from life. Protagoras describes his conduct in these words: His sons were comely youths, but though they died within seven days of each other, he bore their deaths without repining. For he continued to hold to that serenity from which day by day he added greatly to his credit of being blest by Fortune and untroubled by sorrow, and to his high repute with the people at large. For each and every man, as he beheld Pericles bearing his sorrows so stoutly, felt that he was high-minded and manful and his own superior, being only too well aware of what would be his own helplessness under such circumstances. For Pericles, immediately after the tidings about his two sons, none the less placed the garland upon his head, according to the time-honoured custom at Athens, and, clad in garb of white, harangued the people, taking lead in good counsel, and inspiriting the Athenians to war. Xenophon, the follower of Socrates, was once offering sacrifice when he learned from the messengers who had come from the field of battle that his son Gryllus had met his death while fighting. He took the garland from his head and questioned them as to how he had died. When the messengers reported that he died nobly, displaying the greatest valour and after slaying many of the enemy, Xenophon was completely silent for a few moments while mastering his emotion by the power of reason, and then, replacing the gai’land, he completed the sacrifice, remarking to the messengers, I prayed to the gods, not that my son should be immortal or even long of life (for it is not clear whether it be of advantage so), but that he should be brave and patriotic; and so it has come to pass. Dion of Syracuse was sitting in consultation with his friends, when there arose, in the house a commotion and a great screaming, and upon inquiring the cause and hearing what had happened—that his son had fallen from the roof and been killed—he was not at all disconcerted, but commanded the corpse to be given over to the women for the usual preparation for burial, and he himself did not leave off the discussion in which he was engaged. His example, they say, Demosthenes the orator emulated when he lost his only and much-loved daughter, of whom Aeschines, thinking to reproach Demosthenes, speaks as follows: On the seventh day after his daughter’s death, before he had mourned for her or performed the customary rites, putting on a garland and resuming his white apparel, he offered a sacrifice in public and violated all custom, when he had lost, poor wretch, his only daughter, who was the first child to address him as father. So then Aeschines, purposing, after the manner of the political speaker, to reproach him, rehearsed these facts, being quite unaware that thereby he was really commending Demosthenes, who put aside his grief, and displayed his patriotism in preference to his feelings for his kindred. Antigonus the king, on learning of the death of his son Alcyoneus, which had occurred in the line of battle, gazed proudly upon the messengers who had brought news of the calamity, and, after waiting for a moment, said, bowing his head, Not so very early, Alcyoneus, have you departed this life, since you always rushed so recklessly against the enemy without a thought either of your own safety or of my counsels. The whole world wonders at these men and admires them for their nobility of mind, but others have not the ability to imitate them in practice because of that weakness of spirit which results from lack of education. But although there are so many examples, which have been handed down to us through both Greek and Roman history, of men who have behaved nobly and honourably at the deaths of their relatives, yet what has been said will suffice to induce you to put aside mourning, which is the most distressing of all things, and also the fruit less pain, which serves no useful purpose, involved in mourning."],[33,33,"The fact that those who excel in virtues pass on to their fate while young, as though beloved of the gods, I have already called to your attention in an earlier part of my letter, and I shall endeavour at this time to touch upon it very briefly, merely adding my testimony to that which has been so well said by Menander : Whom the gods love dies young. But perhaps, my dearest Apollonius, you would say in retort that your young son had been placed under the special care of Apollo and the Fates, and that it should have been you who, on departing this life, received the last offices from him, after he had come to full manhood; for this, you say, is in accordance with nature. Yes, in accordance with your nature, no doubt, and mine, and that of mankind in general, but not in accordance with the Providence which presides over all or with the universal dispensation. But for that boy, now among the blessed, it was not in accordance with nature that he should tarry beyond the time allotted to him for life on this earth, but that, after fulfilling this term with due obedience, he should set forth to meet his fate, which was already (to use his own words ) summoning him to himself. But he died untimely. Yes, but for this very reason his lot is happier, and he is spared many evils; for Euripides says: Life bears the name of life, being but toil. But he, in the most blooming period of his years, has departed early, a perfect youth, envied and admired by all who knew him. He was fond of his father and mother and his relatives and friends, or, to put it in a word, he loved his fellow men; he respected the elderly among his friends as fathers, he was affectionate towards his companions and familiar friends, he honoured his teachers, and was most kind toward strangers and citizens, gentle with all and beloved of all, both because of his charm of appearance and because of his affable kindliness. Ah well, but he, bearing with him the fair and fitting fame of your righteousness and his own conjoined, has departed early to eternity from out this mortal life, as from an evening party, before falling into any such grossness of conduct as is wont to be the concomitant of a long old age. And if the account of the ancient poets and philosophers is true, as it most likely is, and so there is for those of the departed who have been righteous a certain honour and preferment, as is said, and a place set apart in which their souls pass their existence, then you ought to be of good hope for your dear departed son that he will be reckoned among their number and will be with them."],[34,34,"These are the words of the melic poet Pindar regarding the righteous in the other world: For them doth the strength of the sun shine below, While night all the earth doth overstrow. In meadows of roses their suburbs lie, Roses all tinged with a crimson dye. They are shaded by trees that incense bear, And trees with golden fruit so fair. Some with horses and sports of might, Others in music and draughts delight. Happiness there grows ever apace, Perfumes are wafted o’er the loved place, As the incense they strew where the gods’ altars are And the fire that consumes it is seen from afar. And a little farther on, in another lament for the dead, speaking of the soul, he says : In happy fate they all Were freed by death from labour’s thrall. Man’s body follows at the beck of death O’ermastering. Alive is left The image of the stature that he gained, Since this alone is from the gods obtained. It sleeps while limbs move to and fro, But, while we sleep, in dreams doth show The choice we cannot disregard Between the pleasant and the hard."],[35,35,"The divine Plato has said a good deal in his treatise On the Soul about its immortality, and not a little also in the Republic and Meno and Gorgias, and here and there in his other dialogues. What is said in the dialogue On the Soul I will copy, with comments, and send you separately, as you desired. But for the present occasion these words, which were spoken to Callicles the Athenian, the friend and disciple of Gorgias the orator, are timely and profitable. They say that Socrates, according to Plato’s account, says: Listen to a very beautiful story, which you, I imagine, will regard as a myth, but which I regard as a story; for what I am going to say I shall relate as true. As Homer tells the tale, Zeus, Poseidon, and Pluto divided the kingdom when they received it from their father. Now this was the custom regarding men even in the time of Cronus, and it has persisted among the gods to this day—that the man who has passed through life justly and in holiness shall, at his death, depart to the Islands of the Blest and dwell in all happiness beyond the reach of evil, while he who has lived an unjust and godless life shall go to the prison-house of justice and punishment, which they call Tartarus. The judges of these men, in the time of Cronus and in the early days of Zeus’s dominion, were living, and judged the living, giving judgement on the day when the men were about to die. As time went on, for some reason the cases were not decided well. Accordingly Pluto and the supervisors in the Islands of the Blest went to Zeus and said to him that there kept coming to them at both places inadmissible persons. Very well, said Zeus, then I shall put a stop to this proceeding. The judgements are now rendered poorly; for, said he, those who are judged are judged with a covering on them, since they are judged while alive, and so, he continued, a good many perhaps who have base souls are clad with beautiful bodies and ancestry and riches, and, when the judgement takes place, many come to testify for them that they have lived righteously. So not only are the judges disconcerted by these things, but at the same time they themselves sit in judgement with a covering on them, having before their own souls, like a veil, their eyes and ears and their whole body. All these things come between, both their own covering and that of those who are being judged. In the first place, then, all their foreknowledge of death must be ended; for now they have foreknowledge of it. So Prometheus has been told to put an end to this. Secondly, they must be judged divested of all these things; for they must be judged after they have died. The judge also must be naked, and dead, that he may view with his very soul the very soul of every man instantly after he has died, and isolated from all his kin, having left behind on earth all earthly adornments, so that his judgement may be just. I, therefore, realizing this situation sooner than you, have made my own sons judges, two from Asia—Minos and Rhadamanthys‚Äîand one from Europe‚ÄîAeacus. These, then, as soon as they have died, shall sit in judgement in the meadow at the parting of the ways whence the two roads lead, the one to the Islands of the Blest and the other to Tartarus. The people of Asia shall Rhadamanthys judge, while Aeacus shall judge the people of Europe; and to Minos I shall give the prerogative of pronouncing final judgement in case the other two be in any doubt, in order that the decision in regard to the route which men must take shall be as just as possible. This, Callicles, is what I have heard, and believe to be true; and from these words I draw the following inference‚—that death is, as it seems to me, nothing else than the severing of two things, soul and body, from each other."],[36,36,"Having collected and put together these extracts, my dearest Apollonius, with great diligence, I have completed this letter of condolence to you, which is most needful to enable you to put aside your present grief and to put an end to mourning, which is the most distressing of all things. In it is included also for your son, Apollonius, a youth so very dear to the gods, a fitting tribute, which is much coveted by the sanctified—a tribute due to his honourable memory and to his fair fame, which will endure for time eternal. You will do well, therefore, to be persuaded by reason, and, as a favour to your dear departed son, to turn from your unprofitable distress and desolation, which affect both body and soul, and to go back to your accustomed and natural course of life. Forasmuch as your son, while he was living among us, was sorry to see either you or his mother downcast, even so, now that he is with the gods and is feasting with them, he would not be well satisfied with your present course of life. Resume, therefore, the spirit of a brave-hearted and high-minded man who loves his offspring, and set free from all this wretchedness both yourself, the mother of the youth, and your relatives and friends, as you may do by pursuing a more tranquil form of life, which will be most gratifying both to your son and to all of us who are concerned for you, as we rightly should be."]],"t2":[[0,0,"As soon, Apollonius, as I heard the news of the untimely death of your son, who was very dear to us all, I fell sick of the same grief with you, and shared your misfortune with all the tenderness of sympathy. For he was a sweet and modest young man, devout towards the Gods, obedient to his parents, and obliging to his friends; indeed doing all things that were just. But when the tears of his funeral were scarcely dry, I thought it a time very improper to call upon you and put you in mind that you should bear this accident like a man; for when this unexpected affliction made you languish both in body and mind, I considered then that compassion was more seasonable than advice. For the most skilful physicians do not put a sudden stop to a flux of humors, but give them time to settle, and then foment the swelling by softening and bringing it to a head with medicines outwardly applied."],[1,1,"So now that a competent time is past—time which brings all things to maturity—since the first surprise of your calamity, I believed I should do an acceptable piece of friendship, if I should now comfort you with those reasons which may lessen your grief and silence your complaints. Soft words alleviate a wounded heart, If you in time will mitigate the smart. Euripides hath said wisely to this purpose:— Our applications should suited be Unto the nature of the malady; Of sorrow we should wipe the tender eyes, But the immoderate weeper should chastise For of all the passions which move and afflict the mind of man, sorrow in its nature is the most grievous; in some they say it hath produced madness, others have contracted incurable diseases, and some out of the vehemence of it have laid violent hands upon themselves."],[2,2,"Therefore to be sad, even to an indisposition, for the death of a son proceeds from a principle of nature, and it is out of our power to prevent it. I dislike those who boast so much of hard and inflexible temper which they call apathy, it being a disposition which never happens and never could be of use to us; for it would extinguish that sociable love we ought to have for one another, and which it is so necessary above all things to preserve. But to mourn excessively and to accumulate grief I do affirm to be altogether unnatural, and to result from a depraved opinion we have of things; therefore we ought to shun it as destructive in itself, and unworthy of a virtuous man; but to be moderately affected by grief we cannot condemn. It were to be wished, saith Crantor the Academic, that we could not be sick at all; but when a distemper seizeth us, it is requisite we should have sense and feeling in case any of our members be plucked or cut off. For that talkedof apathy can never happen to a man without great detriment; for as now the body, so soon the very mind would be wild and savage."],[3,3,"Therefore in such accidents, it is but reasonable that they who are in their right senses should avoid both extremes, of being without any passion at all and of having too much; for as the one argues a mind that is obstinate and fierce, so the other doth one that is soft and effeminate. He therefore hath cast up his accounts the best, who, confining himself within due bounds, hath such ascendant over his temper, as to bear prosperous and adverse fortune with the same equality, whichsoever it is that happens to him in this life. He puts on those resolutions as if he were in a popular government where magistracy is decided by lot; if it luckily falls to his share, he obeys his fortune, but if it passeth him, he doth not repine at it. So we must submit to the dispensation of human affairs, without being uneasy and querulous. Those who cannot do this want prudence and steadiness of mind to bear more happy circumstances; for amongst other things which are prettily said, this is one remarkable precept of Euripides:— If Fortune prove extravagantly kind, Above its temper do not raise thy mind; If she disclaims thee like a jilting dame, Be not dejected, but be still the same, Like gold unchanged amidst the hottest flame. For it is the part of a wise and well-educated man, not to be transported beyond himself with any prosperous events, and so, when the scene of fortune changeth, to observe still the comeliness and decency of his morals. For it is the business of a man that lives by rule, either to prevent an evil that threatens him, or, when it is come, to qualify its malignity and make it as little as he can, or put on a masculine brave spirit and so resolve to endure it. For there are four ways that prudence concerns herself about any thing that is good; she is either industrious to acquire or careful to preserve, she either augments or useth it well. These are the measures of prudence, and consequently those of all other virtues, by which we ought to square ourselves in either fortune. For no man lives who always happy is. And, by Jove, you should not hinder what ought to be done,— Those things which in their nature ought to be."],[4,4,"For, as amongst trees some are very thick with fruit, and some bear none at all; amongst living creatures some are very prolific, and some barren; and as in the sea there is alternate vicissitude of calms and tempests, so in human life there are many and various circumstances which distract a man into divers changes of fortune. One considering this matter hath not said much from the purpose:— Think not thyself, O Atreus’ son, forlorn; Thou always to be happy wast not born. Even Agamemnon’s self must be a shade, For thou of frail materials art made. Sorrow and joy alternately succeed; ’spite of thy teeth, the Gods have so decreed. These verses are Menander’s. If thou, O Trophimus, of all mankind, Uninterrupted happiness couldst find; If when thy mother brought thee forth with pain, I)idst this condition of thy life obtain, That only prosperous gales thy sails should fill, And all things happen ’cording to thy will; If any of the Gods did so engage, Such usage justly might provoke thy rage, Matter for smart resentment might afford, For the false Deity did break his word. But if thou unexcepted saw’st the light, Without a promise of the least delight, I say to thee (gravely in tragic style) Thou ought to be more patient all the while. In short,—and to say more there’s no one can,— Which is a name of frailty, thou’rt a man; A creature more rejoicing is not found, None more dejected creeps upon the ground. Though weak, yet he in politics refines, Involves himself in intricate designs; With nauseous business he himself doth cloy, And so the pleasure of his life destroy. In great pursuits thou never hast been cross’d No disappointments have thy projects lost; Nay, such hath been the mildness of thy fate, Hast no misfortune had of any rate; If Fortune is at any time severe, Serene and undisturbed thou must appear. But though this be the state of all sublunary things, yet such is the extravagant pride and folly of some men, that if they are raised above the common by the greatness of their riches or functions of magistracy, or if they arrive to any eminent charge in the commonwealth, they presently swell with the titles of their honor, and threaten and insult over their inferiors; never considering what a treacherous Goddess Fortune is, and how easy a revolution it is for things that are uppermost to be thrown down from their height and for humble things to be exalted, and that these changes of Fortune are performed quickly and in the swiftest moments of time. To seek for any certainty therefore in that which is uncertain is the part of those who judge not aright of things:— Like to a wheel that constantly goes round, One part is up whilst t’other’s on the ground."],[5,5,"But the most sovereign remedy against sorrow is our reason, and out of this arsenal we may arm ourselves with defence against all the casualties of life; for every one ought to lay down this as a maxim, that not only is he himself mortal in his nature, but life itself decays, and things are easily changed into quite the contrary to what they are; for our bodies are made up of perishing ingredients. Our fortunes and our passions too are subject to the same mortality; indeed all things in this world are in perpetual flux,— Which no man can avoid with all his care. It is an expression of Pindar, that we are held to the dark bottom of hell by necessities as hard as iron. And Euripides says:— No worldly wealth is firm and sure; But for a day it doth endure. And also:— From small beginnings our misfortunes grow, And little rubs our feet do overthrow; A single day is able down to cast Some things from height, and others raise as fast. Demetrius Phalereus affirms that this was truly said, but that the poet had been more in the right if for a single day he had put only a moment of time. For earthly fruits and mortal men’s estate Turn round about in one and selfsame rate; Some live, wax strong, and prosper day by day, While others are cast down and fade away. And Pindar hath it in another place, What are we, what are we not? Man is but a shadow’s dream. He used an artificial and very perspicuous hyperbole to draw human life in its genuine colors; for what is weaker than a shadow? Or what words can be found out whereby to express a shadow’s dream? Crantor hath something consonant to this, when, condoling Hippocles upon the loss of his children, he speaks after this manner:— These are the things which all the old philosophers talk of and have instructed us in; which though we do not agree to in every particular, yet this hath too sharp a truth in it, that our life is painful and full of difficulties; and if it doth not labor with them in its own nature, yet we ourselves have infected it with that corruption. For the inconstancy of Fortune joined us at the beginning of our journey, and hath accompanied us ever since; so that it can produce nothing that is sound or comfortable unto us; and the bitter potion was mingled for us as soon as we were born. For the principles of our nature being mortal is the cause that our judgment is depraved, that diseases, cares, and all those fatal inconveniences afflict mankind. But what need of this digression? Only that we may be made sensible that it is no unusual thing if a man be unfortunate; but we are all subject to the same calamity. For as Theophrastus saith, Fortune surpriseth us unawares, robs us of those things we have got by the sweat of our industry, and spoils the gaudy appearance of a prosperous condition; and this she doth when she pleaseth, not being stinted to any periods of time. These and things of the like nature it is easy for a man to ponder with himself, and to hearken to the sayings of ancient and wise men; among whom divine Homer is the chief, who sung after this manner:— Of all that breathes or grovelling creeps on earth, Most man is vain! calamitous by birth: To-day, with power elate, in strength he blooms; The haughty creature on that power presumes: Anon from Heaven a sad reverse he feels; Untaught to bear, ’gainst Heaven the wretch rebels. For man is changeful, as his bliss or woe; Too high when prosperous, when distress’d too low. And in another place:— What or from whence I am, or who my sire (Replied the chief), can Tydeus’ son enquire? Like leaves on trees the race of man is found, Now green in youth, now withering on the ground; Another race the following spring supplies; They fall successive, and successive rise. So generations in their course decay; So flourish these, when those are past away. How prettily he managed this image of human life appears from what he hath said in another place:— For what is man? Calamitous by birth, They owe their life and nourishment to earth; Like yearly leaves, that now with beauty crown’d, Smile on the sun, now wither on the ground. When Pausanias the king of Sparta was frequently bragging of his performances, and bidding Simonides the lyric poet in raillery to give him some wise precept, he, knowing the vain-glory of him that spoke, admonished him to remember that he was a man. Philip the king of Macedon, when he had received three despatches of good news at the same time, of which the first was that his chariots had won the victory in the Olympic games, the second, that his general Parmenio had overcome the Dardanians in fight, and the third, that his wife Olympias had brought him forth an heir,—lifting up his eyes to heaven, he passionately cried out, Propitious Daemon! let the affliction be moderate by which thou intendest to be even with me for this complicated happiness. Theramenes, one of the thirty tyrants of Athens, when he alone was preserved from the ruins of a house that fell upon the rest of his friends as they were sitting at supper, and all came about him to congratulate him on his escape,—broke out in an emphatical accent, Fortune! for what calamity dost thou reserve me? And not long after, by the command of his fellow-tyrants, he was tormented to death."],[6,6,"But Homer seems to indicate a particular praise to himself, when he brings in Achilles speaking thus to Priam, who was come forth to ransom the body of Hector:— Rise then; let reason mitigate our care: To mourn avails not: man is born to bear. Such is, alas! the Gods’ severe decree: They, only they, are blest, and only free. Two urns by Jove’s high throne have ever stood, The source of evil one, and one of good; From thence the cup of mortal man he fills, Blessings to these, to these distributes ills; To most he mingles both; the wretch decreed To taste the bad unmix’d is cursed indeed; Pursued by wrongs, by meagre famine driven, He wanders, outcast both of earth and heaven. Hesiod, who was the next to Homer both in respect of time and reputation, and who professed to be a disciple of the Muses, fancied that all evils were shut up in a box, and that Pandora opening it scattered all sorts of mischiefs through both the earth and seas:— The cover of the box she did remove, And to fly out the crowding mischief strove; But slender hope upon the brims did stay, Ready to vanish into air away; She with retrieve the haggard in did put, And on the prisoner close the box did shut; But plagues innumerable abroad did fly, Infecting all the earth, the seas, and sky, Diseases now with silent feet do creep, Torment us waking, and afflict our sleep. These midnight evils steal without a noise, For Jupiter deprived them of their voice."],[7,7,"After these the comedian, talking of those who bear afflictions uneasily, speaks consonantly to this purpose:— If we in wet complaints could quench our grief, At any rate we’d purchase our relief; With proffered gold would bribe off all our fears, And make our eyes distil in precious tears. But the Gods mind not mortals here below, Nor the least thought on our affairs bestow; But with an unregarding air pass by, Whether our cheeks be moist, or whether dry. Unhappiness is always sorrow’s root, And tears do hang from them like crystal fruit. And Dictys comforts Danae, who was bitterly taking on, after this manner:— Dost think that thy repinings move the grave, Or from its jaws thy dying son can save? If thou would’st lessen it, thy grief compare;— Consider how unhappy others are; How many bonds of slavery do hold; How many of their children robbed grow old; How sudden Fate throws off th’ usurped crown, And in the dirt doth tread the tyrant down. Let this with deep impression in thee sink, And on these revolutions often think. He bids her consider the condition of those who have suffered equal or greater afflictions, and by such a parallel to comfort up her own distempered mind."],[8,8,"And here that opinion of Socrates comes in very pertinently, who thought that if all our misfortunes were laid in one common heap, whence every one must take an equal portion, most people would be contented to take their own and depart. After this manner Antimachus the poet allayed his grief when he lost his wife Lyde, whom he tenderly loved; for he writ an elegy upon her, which he called by her own name, and in it he numbered up all the calamities which have befallen great men; and so by the remembrance of other men’s sorrows he assuaged his own. By this it may appear, that he who comforts another who is macerating himself with grief, and demonstrates to him, by reckoning up their several misfortunes, that he suffers nothing but what is common to him with other men, takes the surest way to lessen the opinion he had of his condition, and brings him to believe that it is not altogether so bad as he took it to be."],[9,9,"Aeschylus also doth justly reprimand those who think death to be an evil, declaring after this manner:— Some as a thing injurious death do fly; But of all mischiefs ’tis the remedy. And he who spoke thus very nicely imitated him:— Come, with impatience I expect thee, Death; And stop with thy obliging hand my breath: To thee as a physician all resort, And we through tempests sail into thy port. And it is great to speak this sentence with courage:— Where is the slave who never fears to die? Or this:— And shadows never scare me, thanks to hell. But what is it at length in death, that is so grievous and troublesome? For I know not how it comes to pass that, when it is so familiar and as it were related to us, it should seem so terrible. How can it be rational to wonder, if that cleaves asunder which is divisible, if that melts whose nature is liquefaction, if that burns which is combustible, and so, by a parity of reason, if that perisheth which by nature is perishable? For when is it that death is not in us? For, as Heraclitus saith, it is the same thing to be dead and alive, asleep and awake, a young man and decrepit; for these alternately are changed one into another. For as a potter can form the shape of an animal out of his clay and then as easily deface it, and can repeat this backwards and forwards as often as he pleaseth, so Nature too out of the same materials fashioned first our grandfathers, next our fathers, then us, and in process of time will engender others, and again others upon these. For as the flood of our generation glides on without any intermission and will never stop, so in the other direction the stream of our corruption flows eternally on, whether it be called Acheron or Cocytus by the poets. So that the same cause which first showed us the light of the sun carries us down to infernal darkness. And in my mind, the air which encompasseth us seems to be a lively image of the thing; for it brings on the vicissitudes of night and day, life and death, sleeping and waking. For this cause it is that life is called a fatal debt, which our fathers contracted and we are bound to pay; which is to be done calmly and without any complaint, when the creditor demands it; and by this means we shall show ourselves men of sedate passions."],[10,10,"And I believe Nature, knowing the confusion and shortness of our life, hath industriously concealed the end of it from us, this making for our advantage. For if we were sensible of it beforehand, some would pine away with untimely sorrow, and would die before their death came. For she saw the woes of this life, and with what a torrent of cares it is overflowed,—which if thou didst undertake to number, thou wouldst grow angry with it, and confirm that opinion which hath a vogue amongst some, that death is more desirable than life. Simonides hath glossed upon it after this manner:— Our time is of a short and tender length, Cares we have many, and but little strength; Labors in crowds push one another on, And cruel destiny we cannot shun. The casting of these lots is very just, For good and bad lie in one common dust. Pindar hath it so:— The Gods unequal have us mortals vexed, For to one good, two evils are annexed: They pay a single joy with double care, And fools such dispensations cannot bear. Sophocles so:— Why at a mortal’s death dost thou complain? Thou know’st not what may be his future gain. And Euripides so:— Dost thou not know the state of human things? A faithful monitor thy instruction brings. Inevitable death hangs o’er our head, And threatens falling by a doubtful thread. There’s no man can be certain over night, If he shall live to see to-morrow’s light. Life without any interruption flows, And the results of fate there’s no man knows. If then the condition of human life is such as they speak of, why do we not rather applaud their good fortunes who are feed from the drudgery of it, than pity and deplore them, as some men’s folly prompts them to do?"],[11,11,"Socrates said that death was like either to a very deep sleep, or to a journey taken a great way and for a long time, or else to the utter extinction of soul and body; and if we examine each of these comparisons, he said, we shall find that death is not an evil upon any account. For if death is sleep, and no hurt happens to those who are in that innocent condition, it is manifest that neither are the dead ill dealt with. To what purpose should I talk of that which is so tritely known amongst all, that the most profound sleep is always the sweetest? Homer particularly attests it:— His senses all becalmed, he drew his breath, His sleep was sound, and quiet like to death. And in many places he saith thus,— She met Death’s brother, Sleep.— And again,— Twin brothers, Sleep and Death,— thereby representing the similitude (as it were) to the sight, for twins especially indicate similarity. And in another place he saith, Death is brazen sleep, thereby intimating to us that it is insensible. Neither hath he spoken much amiss who calls sleep the lesser mysteries of death; for sleep is really the first initiation into the mysteries of death. Diogenes the Cynic, when a little before his death he fell into a slumber, and his physician rousing him out of it asked him whether any thing ailed him, wisely answered, Nothing, sir, only one brother anticipates another,—Sleep before Death."],[12,12,"If death be like a journey, neither upon this account is it an evil, but rather the contrary; for certainly it is the emphasis of happiness to be freed from the incumbrances of the flesh and all those troublesome passions which attend it, which serve only to darken the understanding, and overspread it with all the folly that is incident to human nature. The very body, saith Plato, procures us infinite disquiet only to supply its daily necessities with food; but if any diseases are coincident, they hinder our contemplations, and stop us in our researches after truth. Besides, it distracts us with irregular desires, fears, and vain amours, setting before us so many fantastic images of things, that the common saying is here most true, that on account of the body we can never become wise. For wars, popular seditions, and shedding of blood by the sword are owing to no other original than this care of the body and gratifying its licentious appetites; for we fight only to get riches, and these we acquire only to please the body; so that those who are thus employed have not leisure to be philosophers. And after all, when we have retrieved an interval of time to seek after truth, the body officiously interrupts us, is so troublesome and importune, that we can by no means discern its nature. Therefore it is evident that, if we will clearly know any thing, we must divest ourselves of the body, and behold things as they are in themselves with the mind itself, that at last we may attain what we so much desire, and what we do profess ourselves the most partial admirers of, which is wisdom. And this we cannot consummately enjoy till after death, as reason teacheth us. For if so be that we can understand nothing clearly as long as we are clogged with flesh, one of these things must needs be, either that we shall never arrive at that knowledge at all, or only when we die; for then the soul will exist by itself, separate from the body; and whilst we are in this life, we shall make the nearest advances towards it, if we have no more to do with the body than what decency and necessity require, if we break off all commerce with it, and keep ourselves pure from its contagion, till God shall give us a final release, and then being pure and freed from all its follies, we shall converse (it is likely) with intelligences as pure as ourselves, with our unaided vision beholding perfect purity,—and this is truth itself. For it is not fit that what is pure should be apprehended by what is impure. Therefore, if death only transports us to another place, it is not to be looked upon as an evil, but rather as an exceeding good, as Plato hath demonstrated. The words of Socrates to his judges seem to me to be spoken even with inspiration: To fear death, gentlemen, is nothing else than to counterfeit the being wise, when we are not so. For he that fears death pretends to know what he is ignorant of; for no man is certain whether death be not the greatest good that can befall a man, but they positively dread it as if they were sure it was the greatest of evils. Agreeably to this said one after this manner:— Let no man fear what doth his labors end;— and death sets us free even from the greatest evils."],[13,13,"The Gods themselves bear witness to the truth of this, for many have obtained death as a gratuity from them. The less famous instances I will pass by, that I may not be prolix, and only mention those who are the most celebrated and in all men’s mouths. And in the first place, I will relate what befell Biton and Cleobis, two young men of Argos. They report that their mother being the priestess of Juno, and the time being come that she was to go up to the temple to perform the rites of the Goddess, and those whose office it was to draw her chariot tarrying longer than usual, these two young men harnessed themselves and took it up, and so carried their mother to the temple. She, being extremely taken with the piety of her sons, petitioned the Goddess that she would bestow upon them the best present that could be given to men; accordingly she cast them into that deep sleep out of which they never awoke, taking this way to recompense their ’filial zeal with death. Pindar writes of Agamedes and Trophonius, that after they had built a temple at Delphi, they requested of Apollo a reward for their work. It was answered them that they should have it within seven days, but in the mean while they were commanded to live freely and indulge their genius; accordingly they obeyed the dictate, and the seventh night they died in their beds. It is said also of Pindar, that when the deputies of the Boeotians were sent to consult the oracle, he desired them to enquire of it which was the best thing amongst men, and that the Priestess of the tripod gave them this answer,—that he could not be ignorant of it, if he was the author of those writings concerning Agamedes and Trophonius; but if he desired personally to know, it should in a little time be made manifest to him; and that Pindar hearing this prepared himself for the stroke of Fate and died in a short time after. Of Euthynous the Italian there is this memorable story, that he died suddenly, without anybody’s knowing the cause of his death. His father was Elysius the Terinean, who was a man of the first condition for his estate and virtue, being rich and honorable, and this being his only son and heir to all his fortune, which was very great, he had a strong jealousy upon him that he was poisoned, and not knowing how he should come to the information of it, he went into the vault where they invoke the dead, and after having offered sacrifice, as it is enjoined by the law, he slept in the place; when all things were in a midnight silence, he had this vision. His father appeared to him, to whom after having related his lamentable misfortune, he earnestly desired the ghost that he would assist him in finding out the cause. He answered that he was come on purpose to do it. But first, saith he, receive from this one what he hath brought thee, and thereby thou wilt understand the reason of all thy sorrow. The person that the father meant was very like to Euthynous both for years and stature; and the question being put to him who he was, he answered, I am the genius of thy son; and at the same time he reached out a book to him, which he opened and found these verses written therein:— ’Tis ignorance makes wretched men to err; Fate did to happiness thy son prefer. By destined death Euthynous seized we see; So ’twas the better both for him and thee. These are the stories which the ancientstell us."],[14,14,"But lastly, if death be the entire dissipation of soul and body (which was the third part of Socrates’s comparison), even then it cannot be an evil. For this would produce a privation of sense, and consequently a complete freedom from all solicitude and care; and if no good, so no evil would befall us. For good and evil alike must by nature inhere in that which has existence and essence; but to that which is nothing, and wholly abolished out of the nature of things, neither of the two can belong. Therefore, when men die, they return to the same condition they were in before they were born. For as, before we came into the world, we were neither sensible of good nor afflicted with evil, so it will be when we leave it; and as those things which preceded our birth did not concern us, so neither will those things which are subsequent to our death:— The dead secure from sorrow safe do lie, ’Tis the same thing not to be born and die. For it is the same state of existence after death as it was before we were born. Unless perhaps you will make a difference between having no being at all and the utter extinction of it, after the same manner that you make a distinction between an house and a garment after they are ruined and worn out, and at the time before the one was built and the other made. And if in this case there is no difference, it is plain that there is none between the state before we were born and that after we are dead. It is elegantly said by Arcesilaus, that death, which is called an evil, hath this peculiarly distinct from all that are thought so, that when it is present it gives us no disturbance, but when remote and in expectation only, it is then that it afflicts us. And indeed many out of the poorness of their spirit, having entertained most injurious opinions of it, have died even to prevent death. Epicharmus hath said excellently to this purpose: It was united, it is now dissolved; it returns back whence it came,—earth to earth, the spirit to regions above. What in all this is grievous Nothing at all. But that which Cresphontes in Euripides saith of Hercules,— For if he dwells below, beneath the earth, With those whose life is gone, his strength is nought, I would have changed into these words,— For if he dwells below, beneath the earth, With those whose life is gone, his woes are o’er. This Laconic too is very noble:— Others before and after us will be, Whose age we’re not permitted e’er to see. And again:— These neither did live handsomely nor die, Though both should have been done with decency. But Euripides hath spoken incomparably well of those who labor under daily indispositions:— I hate the man who studies to defeat The power of death with artificial meat, To baffle and prevent his fate does think, And lengthens out his life with magic drink. Whereas, when he a burden doth become, Then he should die, because lie’s troublesome. Old age in modesty should then give place, And so make way unto a brisker race. But Merope moved the passion of the theatre with these masculine expressions:— My sons by death are ravished from my side, And I’m a widow, who was once a bride. I am not thus selected to be crossed, Others their sons and husbands too have lost. And we may not incongruously add these:— What is become of that magnificence? Where is King Croesus with his opulence? Or where is Xerxes with his mighty pride, Who with a bridge did curb the raging tide? Inhabitants of darkness they became, And now are living only in their fame. Their riches have perished with their bodies."],[15,15,"Yes, we may say, but an untimely death from many doth extort groans and passionate complaints. But the way to dry up these sorrows is so expedite and easy, that every vulgar poet hath prescribed it. Consider what consolation a comedian puts in the mouth of one who comforts another upon so sad an occasion:— If this with certainty thou could’st have known, That Fortune always would have kindness shown, That nothing but what’s good would him befall, His death thou justly might’st untimely call. But if calamities were imminent, And Death the fatal mischief did prevent, To give to things the character that’s due, Death was the most obliging of the two. It therefore being uncertain whether it was for his advantage that he departed this life and was freed from all the miseries that attend it, we had thereby lost all that we fancied we could enjoy in him whilst he was living. And Amphiaraus in the poet doth not do amiss when he consoles the mother of Archemorus, who was even sick with grief for the untimely death of her infant son. He speaks.:— There is no man whom sorrow doth not seize; Our children die while others we beget. At last we die ourselves, and mortals grieve As they give dust to dust; but human life Must needs be reaped like a full crop of corn. One man must live, another die: why weep For this, which by necessity must be? There is no hardship in necessity."],[16,16,"In general, every one should meditate seriously with himself, and have the concurrence of other men’s opinions with his own, that it is not the longest life which is the best, but that which is the most virtuous. For that musician is not to be commended who plays upon varietyof instruments, nor that orator that makes multiplicity of speeches, nor the pilot that conducts many ships, but he of each faculty that doth one of them well; for the beauty of a thing doth not consist in length of time, but in the virtue and seasonable moderation wherewith it is transacted. This is that which is called happy and grateful to the Gods. And for this reason it is that poets celebrate those who have died before they have become old, and propose them for examples, as the most excellent men and of divine extraction, as him for instance, Beloved by Jove and him who gilds the skies, Yet short his date of life. And we see in every thing that preference is not given so much to age as to maturity. For amongst trees and plants, those are accounted the most generous which bring forth abundance of fruit, and that early ripe. And amongst living creatures too, those are the most valued which supply us with the accommodations of life in a short time. Be sides, if we compare the space of our life with eternity we shall find no difference betwixt long and short; for according to Simonides, thousands and millions of years are but as a point to what is infinite, or rather the smallest part of that point. They report that about Pontus there are some creatures of such an extempore being that the whole term of their life is confined within the space of a day; for they are brought forth in the morning, are in the prime of their existence at noon, grow old at night, and then die. Dost thou not think that if these had the soul and reason of a man, they would be so affected, and that things would happen to them after the same manner as to us?—that those who died before the meridian would be lamented with tears and groans?—and that we should call them happy who lived their day out? For the measure of a man’s life is the well spending of it, and not the length."],[17,17,"But such exclamations as this, the young man ought not to be taken off so abruptly in the vigor of his years, are very frivolous, and proceed from a great weakness of mind; for who is it that can say what a thing ought to be? But things have been, are, and will be done, which somebody or other will say ought not to be done. But we do not come into this life to be dogmatical and prescribe to it; but we must obey the dictates of the Gods who govern the world, and submit to the establishments of Fate and Providence."],[18,18,"But when they mourn over those who die so untimely, do they do it upon their own account, or upon that of the deceased? If upon their own, because they have lost that pleasure they thought they should have enjoyed in them, or are deprived of that profit they expectedor that relief they flattered themselves they should receive from them in their old age, then self-love and personal interest prescribe the measures of their sorrow; so that upon the result they do net love the dead so much as themselves and their own interest. But if they lament upon the account of the deceased, that is a grief easily to be shaken off, if they only consider that by their very death they will be out of the sphere of any evil that can reach them, and believe the wise and ancient saying, that we should always augment what is good, and extenuate the evil. Therefore if grief is a good thing, let us enlarge and make it as great as we can; but if it is numbered amongst the evils, as in truth it ought to be, let us endeavor all we can to suppress it, make it as inconsiderable as we can, and at last utterly efface it. How easy this is to be done, I will make appear by an illustrious example of consolation. They say that an ancient philcsopher came to the Queen Arsinoe, who was then sorrowful for the death of her son, and discoursed her after this manner: At the time that Jupiter distributed honors amongst his under-deities, it happened that Grief was absent; but he came at last when all the dignities were disposed of, and then desired that he might have some share in the promotions. Jupiter, having no better vacancies left, bestowed upon him sorrow and funeral tears. He made this inference from the story: Therefore, saith he, as other daemons love and frequent those who give them hospitable reception, so sadness will never come near you, if you do not give it encouragement; but if you caress it with those particular honors which it challengeth as its due, which are sighs and tears, it will have an unlucky affection for you, and will always supply you with fresh occasion that the observance may be continued. By this plausible speech he seems in a wonderful manner to have buoyed this great woman out of her tears, and to have made her cast off her veil."],[19,19,"In short, I would ask the mourner whether he designs to put an end to his grief, or to allow the anguish to have the same duration with his life. If this thou hast resolved, I must say thou hast cut out for thyself the most bitter infelicity in the world, and all through the stupidity and softness of thy mind; but if thou wilt ever make a change, why dost thou not make it now, and so free thyself from misery? Apply now the same reasons thou must use a great while hence, to unburden thy mind and ease thy afflictions; and as in bodily distempers the quickest remedy is the best, so bestow the advantage thou must otherwise allow to time upon reason and instruction, and so cease to be unhappy."],[20,20,"But it is objected, the calamity was sudden, and I did not expect it. But thou oughtest to have done it, and considered the vanity and uncertainty of human affairs, that thy enemies might not have come suddenly upon thee and taken thee unawares. Theseus in Euripides seems to be excellently well prepared for events of this nature, for he saith thus— This wholesome precept from the wise I learn, To think of misery without concern. My meditating thoughts are always spent Either on death or else on banishment. Foresight of evils doth employ my mind, That me without defence they may not find; And though in ambuscade the mischief lies, Kill me it may, but shall not me surprise. But those who are of a degenerate and thoughtless spirit never apply their mind to any thing that is either useful or becoming; but they grow exorbitant in their sorrows, and afflict the innocent body, making it sick for company, as Achaeus expresseth it."],[21,21,"Therefore Plato doth rightly instruct us to acquiesce in cases of this nature, when it is not manifest whether they be good or evil, and when we get nothing by being uneasy under them; for grief is the greatest obstacle to deliberation as to what is best to be done. Therefore he commands us, as in the casting of dice, to accommodate ourselves to what befalls us, in the way which reason shows us to be best; and when any thing ails us, not to imitate the folly of children, who presently cry out and clap their hands to the place affected, but to accustom our minds to seek at once for remedies which may restore the part that is diseased to its first tone of health, making lamentation give place to the healing art. He that instituted laws for the Lycians commanded the citizens that when they mourned they should put on women’s apparel, intimating thereby that sorrow was an effeminate thing, and therefore was not fit for men of temper and liberal education. For it is indeed a weak and unmanly passion, and women are more subject to it than men, the barbarians more than the Greeks, and the dregs of mankind more than the refined part of them; and even amongst the barbarians, the bravespirited Celts and Gauls have not a propensity to it, or any that have generous sentiments; but the Egyptians, the Syrians, and the Lydians, and those who resemble them n the softness of their disposition. They report that some f these will hide themselves in retirements under ground, and refuse to behold that sun of which their lamented friend is deprived. Ion, the tragedian, who heard something of this extravagance, introduceth a person speaking after this manner:— Your blooming children’s nurse, I have come forth A suppliant from tlle caves where I have mourned. Some of these barbarians have deformed their bodies by cutting off their noses, ears, and other parts of themselves, thinking to gratify the dead by these mutilations, when in doing so they deviated excessively from that moderation which Nature prescribes us."],[22,22,"And, by Jove, we meet with some persons who affirm that the death of every one is not to be lamented, but only of those who die untimely; for they have not tasted of those things which we call enjoyments in the world, as a nuptial bed, proficiency in learning, the coming up to an height in any thing, the honor of magistracy and charges in the government. It is for the sake of these things that we condole with those who lose friends by untimely death, because they were frustrated of their hopes; but in the meanwhile we are ignorant that a sudden death doth not at all differ from any other, considering the condition of human nature. For as when a journey is enjoined into a remote country, and there is a necessity for every one to undertake it, and none hath liberty to refuse, though some go before and others follow, yet all must arrive at the same stage at last; so when we all lie under an obligation of discharging the same debt, it is not material whether we pay sooner or later. But if any one’s death may be called untimely, and consequently an evil, that appellation suits only with that of children and infants, and especially of those who are newly born. But this we bear steadfastly and with patience; but when those that are grown up die, we take on heavily, because we fondly hoped that when their years were full blown they would then have an uninterrupted state of health. Now if the age of man were limited to the space of twenty years, we should not think that he who had arrived to fifteen died an untimely death, but that he had filled up a just measure of living; but one that had attained twenty, or at least had approached very near it, we should applaud for his good fortune, as if he had enjoyed the most happy and perfect life in the world. So if life were prolonged to two hundred years as its fixed period, and any one died at a hundred, we should howl over him as if he had been hastily cut off."],[23,23,"It is manifest then, by what hath been said now and what hath been mentioned before, that the death we call untimely is capable of consolation; and the saying is true, that Troilus wept less than Priam, perishing as he did in his youth, while his father’s kingdom flourished and his riches abounded, which Priam afterwards laments as most deplorably lost. For observe what he saith to his son Hector, when he entreats him to decline the battle he was going to fight against Achilles:— Yet shun Achilles! enter yet the wall; And spare thyself, thy father, spare us all! Save thy clear life; or, if a soul so brave Neglect that thought, thy dearer glory save. Pity, while yet I live, these silver hairs; While yet thy father feels the woes he bears, Yet curst with sense! a wretch whom in his rage All trembling on the verge of helpless age Great Jove has placed, sad spectacle of pain! The bitter dregs of Fortune’s cup to drain: To fill with scenes of death his closing eyes, And number all his days by miseries! My heroes slain, my bridal bed o’erturn’d, My daughters ravish’d, and my city burn’d, My bleeding infants dash’d against the floor; These I have yet to see, perhaps yet more! Perhaps even I, reserved by angry Fate, The last sad relic of my ruin’d state, (Dire pomp of sovereign wretchedness!) must fall, And stain the pavement of my regal hall; Where famish’d dogs, late guardians of my door, Shall lick their mangled master’s spatter’d gore. But when the Fates, in fulness of their rage, Spurn the hoar head of unresisting age, In dust the reverend lineaments deform, And pour to dogs the life-blood scarcely warm: This, this is misery! the last, the worst, That man can feel,—man, fated to be cursed! He said, and acting what no words can say, Rent from his head the silver locks away. With him the mournful mother bears a part; Yet all her sorrows turn not Hector’s heart. Having then so many examples of this kind before thine eyes, thou oughtest to make thyself sensible that not a few have been saved by death from those calamities they would certainly have fallen into had they lived longer. Contenting myself with those I have related already, I will omit the rest, that I may not seem tedious; and these are sufficient to show that we ought not to abandon ourselves to violent sorrow, beyond temper and the bounds of nature."],[24,24,"Crantor saith, To be innocent is the greatest comfort in afflictions. I assent to him, and affirm that it is the noblest remedy. Besides, the indication of our love to the deceased consists not in grieving ourselves for him, but in paying respect to his fame by honorable remembrance. For no good man deserves elegies, but panegyrics; and we should rather celebrate his loss by an honorable remembrance, than lament it; and offer up rather first-fruits of joy to the Gods, and not tears which sorrow extorts from us. For he who ceaseth to be amongst men becomes partaker of a divine life, is free from the servitude of the body, and all those solicitous cares which they who are embarrassed with a mortal life of necessity must undergo till they have finished the course which Providence hath marked out for them; and this life Nature hath not given us as a perpetual possession, but hath clogged it with restrictions and conditions of fate."],[25,25,"Those therefore who are the masters of their reason ought not to be transported by the death of friends beyond the limits of nature and a just moderation unto unprofitable and barbarous complaints, and so wait till that comes upon them which hath happened to many, to have their vital moisture exhausted before their tears, and to be carried to their own graves in those mourning weeds they put on for others, where their sorrow must lie buried with those evils they provoked upon themselves by their own imprudence. To whom that of Homer may be appositely applied:— Whilst others they lament with weeping eyes, The darkness of the night doth them surprise. Wherefore in this case we should often thus reason with ourselves: Shall we put an end to our sorrow, or shall we grieve all the days of our life? To make it infinite is the last degree of infatuation; for we have seen those who have been in the deepest circumstances of dejection to be so mitigated by time, that they have banqueted upon those tombs which before they could not endure the sight of without screeching out and beating their breasts, but which they can now dance round with music and all the postures of jollity. Therefore to be obstinate in our grief is the resolution of madness. If then thou hast purposed within thyself that it shall have an end, join this consideration with it, that time will assuage it too; for what is once done even the Deity himself cannot unravel; therefore that which hath happened to us beyond our hope and contrary to our opinion hath palpably shown us what is wont from the same causes to befall others. What’s the result then? Cannot any discipline teach us, nor cannot we reason with ourselves, that— The earth with evils doth abound; As many in the sea are found? And thus likewise:— The Fates have so encompassed men with ills, That even the wind can find no entrance?"],[26,26,"For many, as Crantor tells us, and those very wise men, not now but long ago have deplored the condition of human nature, esteeming life a punishment, and to be born a man the highest pitch of calamity; this, Aristotle tells us, Silenus declared when he was brought captive to Midas. I think it best to quote the expressions of the philosopher himself, in his book entitled Eudemus, or Of the Soul, wherein he speaks after this manner:— Wherefore, thou best and happiest of mankind, if we think those blessed and happy who have departed this life, then it is not only unlawful but even blasphemy to speak any thing that is false or contumelious of them, since they are now changed into a better and more refined nature. And this my opinion is so old, that the original and author of it is utterly unknown; but it hath been derived down to us even from eternity, so established is the truth of it. Besides, thou seest what is so familiar in men’s mouths, and hath been for many years a trite expression. What is that, saith he? He answered him: It is best not to be born at all; and next to that, it is more eligible to die than to live; and this is confirmed even by divine testimony. Pertinently to this they say that Midas, after hunting, asked his captive Silenus somewhat urgently, what was the most desirable thing amongst men. At first he would return no answer, but was obstinately silent. At last, when Midas would not give over importuning him, he broke out into these words, though very unwillingly: Thou seed of an evil genius and precarious offspring of hard fortune, whose life is but for a day, why dost thou compel me to tell thee those things it is better thou wert ignorant of? For those live the least disturbed who know not their misfortunes; but for men, the best for them is not to be born at all, nor to be made partakers of the most excellent nature; not to be is best for both sexes. This should have the first place in our choice; and the next to this is, when we are born, to die as soon as we can. It is plain therefore, that he declared the condition of the dead to be better than that of the living. I could bring millions of examples to justify this topic, but I will not be long."],[27,27,"We are not therefore to lament those who die in the bloom of their years, as if they were spoiled of things which we call enjoyments in a longer life; for it is uncertain, as we have often said, whether they are deprived of good or evil, for the evil in the world far exceeds the good. The good we obtain hardly and with anxious endeavor, but the evil easily befalls us; for they say evils are linked together, and by a mutual dependence of causes follow one another, but the good lie scattered and disjoined, and with great difficulty are brought within the compass of our life. Therefore we seem to have forgot our condition; for not only is it true, as Euripides hath it, that The things we do possess are not our own; but in general no man can claim a strict propriety in any thing he hath:— When Gods do riches lend, it is but just That when they please we should resign our trust. We ought not therefore to take it amiss if they demand those things which they lent us only for a small time; for even your common brokers, unless they are unjust, will not be displeased if they are called upon to refund their pawns, and if one of them is not altogether so ready to deliver them, thou mayst say to him without any injury, Hast thou forgot that thou receivedst them upon the condition to restore them? The same parity of reason holds amongst all men. The Gods have put life into our hands by a fatal necessity, and there is no prefixed time when what is so deposited will be required of us, as the brokers know not when their pawns will be demanded. If therefore any one is angry when he is dying himself, or resents the death of his children, is it not very plain, that he hath forgot that he himself is a man and that he hath begotten children as frail as himself? For a man that is in his wits cannot be ignorant that he is a mortal creature, and born to this very end that he must die. If Niobe, as it is in the fable, had had this sentence always at hand, that she must at length die, and could not In the ever-flowering bloom of youth remain, Nor loaded with children, like a fruitful tree, Behold the sun’s sweet light,— she would never have sunk to such a degree of desperation as to desire to throw off her life to ease the burthen of her sorrow, and call upon the Gods to hurry her into the utmost destruction. There are two sentences inscribed upon the Delphic oracle, hugely accommodated to the usages of man’s life, KNOW THYSELF, and NOTHING TOO MUCH; and upon these all other precepts depend. And they themselves accord and harmonize with each other, and each seems to illustrate the energy of the other; for in Know thyself is included Nothing too much; and so again in the latter is comprised Know thyself. And Ion hath spoken of it thus:— This sentence, Know thyself, is but a word; But only Jove himself could do the thing. And thus Pindar:— This sentence briet, Do nothing to excess, Wise men have always praised exceedingly."],[28,28,"He therefore that hath these impressed upon his mind as the precepts of the Pythian oracle, can easily conform himself to all the affairs of life, and bear them handsomely; considering his nature, so that he is neither lifted up to arrogance upon a prosperous event, nor when an adverse happens, is dejected into complaint through pusillanimity and that fear of death which is so congenial to us; both which proceed from the ignorance of those things which fall out in human life by necessity and fatal decree. The Pythagoreans speak handsomely to this purpose— Against those evils thou shouldest not repine, Which are inflicted by the powers divine. Thus the tragedian Aeschylus:— He store of wisdom and of virtue hath, Whom nothing from the Gods provokes to wrath. Euripides thus:— He that is passive when the Fates command Is wise, and all the Gods doth understand. In another place so:— He that can bear those things which men befall, Him wise and modest we may justly call."],[29,29,"But many there are who blame all things; and whatsoever unexpectedly happens to them, they think is procured them by the malignity of Fortune and the spite of some evil genius. Wherefore they are querulous and cry out upon every occasion, inveighing against the bitterness of their mishaps. Their complaints we may not unfitly obviate with this expression,— The Gods do hurt thee not, but thou thyself,— even thou thyself through perverseness and want of good instruction. And by reason of this false and deceiving opinion they accuse any kind of death; for if one die upon his travel, they exclaim after this manner:— The wretch, his father being absent, dies; Nor did his aged mother close his eyes. If he die in his own country, with his parents about him, they lament that he is ravished out of their hands, and hath left them nothing but regret for his loss. If he die silent, giving them no instructions at parting, they complain thus:— His tender dying words I (lid not hear, Which I in my remembrance still should bear. If he spoke any thing before he breathed out his soul, they keep those last accents as fuel to maintain their sorrow still kindled. If he die a sudden death, they cry out that he is snatched away; if chronical pains waste him, they will tell you that the slow distemper hath emaciated him to death. Thus every appearance, take it which way you will, is sufficient to stir up your complaints. These thingsthe poets have introduced, and the chiefest among them, Homer, who sung after this manner:— As a poor father, helpless and undone, Mourns o’er the ashes of an only son, Takes a sad pleasure the last bones to burn, And pours in tears ere yet they close the urn. And whether these things are justly lamented doth not yet appear. But see what he elsewhere sings:— Born in his elder years, his only boy, Who was designed his riches to enjoy."],[30,30,"Who knows but that the Deity, with a fatherly providence and out of tenderness to mankind, foreseeing what would happen, hath taken some purposely out of this life by an untimely death? So we should think that nothing has befallen them which they should have sought to shun,— For nought that cometh by necessity is hard, neither of those things which fall out by a precedent ratiocination or a subsequent. And many by a timely death have been withdrawn from greater calamities; so that it hath been good for some never to have been born at all; for others, that as soon as life hath been blown in it should be extinguished; for some, that they should live a little longer; and for others again, that they should be cropped in the prime of their youth. These several sorts of deaths should be taken in good part, since Fate is inevitable. Therefore it becomes men well educated to consider that those who have paid their debt to mortality have only gone before us a little time; that the longest life is but as a point in respect of eternity, and that many who have indulged their sorrow to excess have themselves followed in a small while those that they have lamented, having reaped no profit out of their complaints, but macerated themselves with voluntary afflictions. Since then the time of our pilgrimage in this life is but short, we ought not to consume ourselves with sordid grief, and so render ourselves unhappy by afflicting our minds and tormenting our bodies; but we should endeavor after a more manly and rational sort of life, and not associate ourselves with those who will be companions in grief and by flattering our tears will only excite them the more, but rather with those who will diminish our grief by solemn and generous consolation. And we ought to hear and keep in our remembrance those words of Homer wherewith Hector answers Andromache, comforting her after this manner:— Andromache, my soul’s far better part, Why with untimely sorrows heaves thy heart No hostile hand can antedate my doom, Till Fate condemns me to the silent tomb. Fix’d is the term to all the race of earth, And such the hard condition of our birth: No force can then resist, no flight can save, All sinkalike, the fearful and the brave. Which the poet expresseth in another place thus: The thread which at his birth for him was spun."],[31,31,"Having these things fixed in our minds, all vain and fiuitless sorrow will be superseded; the time that we have all to live being but very short, we ought to spare and husband it, and not lay it out too prodigally upon sorrow, but rather spend it in tranquillity, deserting the mournful colors, and so take care of our own bodies, and consult the safety of those who live with us. It is requisite that we should call to mind what reasons we urged to our kinsmen and friends when they were in the like calamities, when we exhorted them to suffer these usual accidents of life with a common patience, and bear mortal things with humanity; lest being prepared with instructions for other men’s misfortunes, we reap no benefit ourselves out of the remembrance of those consolations, and so do not cure our minds by the sovereign application of reason. For in any thing a delay is less dangerous than in sorrow;, and when by every one it is so tritely said, that he that procrastinates in an affair contests with destruction, I think the character will more fitly sit upon him who defers the removing his troubles and the perturbations of his mind."],[32,32,"We ought also to cast our eyes upon those conspicuous examples who have borne the deaths of their sons generously and with a great spirit; such as were Anaxagoras of Clazomenae, Demosthenes of Athens, Dion of Syracuse, King Antigonus, and many others who have lived either in our times or in the memory of our fathers. They report of Anaxagoras that, when he was reading natural philosophy to his pupils and reasoning with them, sudden news was brought him of the death of his son. He presently stopped short in his lecture, and said this to his auditors, I knew that I begot my son mortal. And of Pericles, who was surnamed Olympius for his wisdom and the strength of his eloquence, when he heard that both his sons were dead, Paralus and Xanthippus, how he behaved himself upon this accident Protagoras tells us in these words. When his sons, saith he, being in the first verdure of their youth and handsome lads, died within eight days, he bore the calamity without any repining; for he was of a pacific temper, from whence there was every day an accession of advantages towards the making him happy, the being free from grief, and thereby acquiring a great reputation amongst his fellow-citizens. For every one that saw him bear this calamity with so brave a resolution thought him magnanimous, and indeed entertained an higher opinion of him than he strictly deserved; for he was conscious to himself of some weakness and defects in cases of this nature. Now after he had received the news of the death of his sons, he put on a garland according to the custom of his country, and being clothed in white, he made an harangue to the people, was the author of safe and rational counsels, and stirred up the courage of his Athenians to warlike expeditions. Chronicles tell us, that when an express came out of the field to Xenophon the Socratic as he was sacrificing, which acquainted him that his son perished in the fight, he pulled the garland from his head, and enquired after what manner he fell; and it being told him that he died gallantly, making a great slaughter of his enemies, after he had paused awhile to recollect his thoughts and quiet his first emotion of concern with reason, he adorned his head again, finished the sacrifice, and spoke thus to the messengers: I did not make it my request to the Gods, that my son might be immortal or long-lived, for it is not manifest whether this was convenient for him or not, but that he might have integrity in his principles and be a lover of his country; and now I have my desire. Dion of Syracuse, as he was consulting with his friends concerning some affairs, heard a great noise; and crying out and asking what was the matter, he was told the accident, that his son was killed with a fall from the top of the house. He was not at all surprised or astonished at the disaster, but commanded the dead body to be delivered to the women, that they might bury it according to custom. But he went on with his first deliberations, and re-assumed his discourse in that part where this accident had broken it off. It is said that Demosthenes the orator imitated him upon the loss of his only and dearest daughter; about which Aeschines, thinking to upbraid him, spoke after this manner: Within seven days after the death of his daughter, before he had performed the decencies of sorrow, and paid those common rites to the memory of the deceased, he put on a garland, clothed himself in white, and sacrificed, thereby outraging decency, though he had lost his only daughter, the one which had first called him father. Thus did Aeschines with the strokes of his oratory accuse Demosthenes, not knowing that he rather deserved a panegyric upon this occasion, when he rejected his sorrow and preferred the love of his country to the tenderness and compassion he ought to have for his relations. King Antigonus, when he heard the death of his son Alcyoneus who was slain in battle, looking steadily upon the messengers of these sad tidings, after a little interval of silence and with a modest countenance, spoke thus: O Alcyoneus, thou hast fallen later than I thought thou wouldst, so brisk wast thou to run upon the thickest of thy enemies, having no regard either to thy own safety or to my admonitions. Every one praiseth these men for the bravery of their spirit, but none can imitate what they have done, through the weakness of their minds which proceeds from want of good instruction. But although there are many examples extant, both in the Greek and Roman stories, of those who have borne the death of their relations not only with decency but courage, I think these that I have related to be a sufficient motive to thee to keep tormenting grief at a distance, and so ease thyself of that labor which hath no profit in it and is all in vain."],[33,33,"For that virtuous men die in the prime of their years by the kindness of the Gods, to whom they are peculiarly dear, I have already told thee in the former part of my discourse, and will give a short hint of it now, bearing witness to that which is so prettily said by Menander:— He whom the Gods do love dies young. But perhaps, my dear Apollonius, thou wilt thus object to me: My young Apollonius was blessed by fortune in his life, and I ought first to have died that he might bury me; for this is according to nature. According to our human nature, I confess; but Providence hath other measures, and that supreme order which governs the world is very different; for thy son being now made happy, it was not requisite according to nature that he should tarry in this life longer than the time prefixed him, but that, having consummated the term of his duration, he should perform his fatal journey, Nature recalling him to herself. But he died untimely, youmay say. Upon that account he is the happier, not having been sensible of those evils which are incident to life. For Euripides said truly:— The time of being here we style amiss; We call it life, but truly labor ’tis. Thy Apollonius died in the beautiful flower of his years, a youth in all points perfect, who gained the love, and provoked the emulation of all his contemporaries He was dutiful to his father and mother, obliging to his domestics, was a scholar, and (to comprehend all in a word) he was a lover of mankind. He had a veneration for the old men that were his friends, as if they had been his parents, had an affection for his companions and equals, reverenced his instructors, was hospitable and mild to his guests and strangers, gracious to all, and beloved by all, as well for his attractive countenance as for his lovely affability. Therefore, being accompanied with the applauses of thy piety and his own, he hath only made a digression from this mortal life to eternity, as if he had withdrawn from the entertainment before he grew absurd, and before the staggerings of drunkenness came upon him, which are incident to a long old age. Now if the sayings of the old philosophers and poets are true, as there is probability to think, that honors and high seats of dignity are conferred upon the righteous after they are departed this life, and if, as it is said, a particular region is appointed for their souls to dwell in, you ought to cherish very fair hopes that your son stands numbered amongst those blest inhabitants."],[34,34,"There the sun shines with an unsullied light,\nWhen all the world below is thick with night.\nThere all the richly scented plants do grow,\nAnd there the crimson-colored roses blow;\nEach flower blooming on its tender stalk,\nAnd all these meadows are their evening walk.\nThere trees peculiarly delight the sense,\nWith their exhaled perfumes of frankincense.\nThe boughs their noble burdens cannot hold,\nThe weight must sink them when the fruit is gold.\nSome do the horse unto the manege bring,\nOthers unto tlle tuneful lute do sing;\nThere’s plenty to excess of every thing.\nThe region always doth serene appear,\nThe sun and pious flames do make it clear,\nWhere fragrant gums do from the altars rise,\nWhen to the Gods they offer sacrifice.\nJust we that distribution may call,\nWhich to each man impartially doth fall.\nIt doth decide the dull contentious strife,\nAnd easeth the calamities of life.\nDeath doth its efforts on the body spend;\nBut the aspiring soul doth upwards tend.\nNothing can damp that bright and subtile flame,\nImmortal as the Gods from whence it came.\nBut this sometimes a drowsy nap will take,\nWhen all the other members are awake.\nFancy in various dreams doth to it show,\nWhat punishments unto each crime is due;\nWhat pleasures are reserved for pious deeds,\nAnd with what scourges the incestuous bleeds."],[35,35,"Divine Plato hath spoken many things of the immortality of the soul in that book which he calls his Phaedo; not a few in his Republic, his Menon, and his Gorgias; and hath some scattered expressions in the rest of his dialogues. The things which are written by himin his Dialogue concerning the Soul I will send you by themselves, illustrated with my commentaries upon them, according to your request. I will now only quote those which are opportune and to the present purpose, and they are the words of Socrates to Callicles the Athenian, who was the companion and scholar of Gorgias the rhetorician. For so saith Socrates in Plato: Hear then, saith he, a most elegant story, which you, 1 fancy, will think to be a fable, but I take it to be a truth, for the things which I shall tell you have nothing but reality in them. Jupiter, Neptune, and Pluto, as Homer tells us, divided amongst themselves the kingdom which they received by inheritance from their father; but there was a law established concerning men in the reign of Saturn, which was then valid and still remains in force atnongst the Gods, that that mortal which had led a just and pious life should go, when he died, into the fortunate islands of the blest, and there dwell in happiness, free from all misery; but he that had lived impiously and in contempt of the Gods should be shackled with vengeance, and be thrust into that prison which they call Tartarus. In the time of Saturn, and in the first beginning of Jove’s empire, the living judged the living, and that the same day that they were to die; whereupon the decisions of the bench were not rightly managed. Therefore Pluto and his curators under him came out of these fortunate islands, and complained to Jupiter that men were sent to both places who were not worthy. I, saith Jupiter, will take care that this thing be not practised for the future; for the reason that the sentences are now unjustly passed is that the guilty come clothed to the tribunal, and whilst they are yet alive. For some of profligate dispositions are yet palliated with a beautiful outside, with riches, and titles of nobility; and so when they come to be arraigned, many will offer themselves as witnesses to swear that they have lived very pious lives. The judges are dazzled with these appearances, and they sit upon them too in their robes; so that their minds are (as it were) covered and obscured with eyes and ears, and indeed with the encumbrance of the whole body. The judges and the prisoners being clothed is thus a very great impediment. Therefore in the first place the foreknowledge of death is to be taken away; for now they see the end of their line, and Prometheus has been commanded to see that this be no longer allowed. Next they ought to be divested of all dress and ornament, and come dead to the tribunal. The judge himself is to be naked and dead too, that with his own soul he may view the naked soul of each one so soon as he is dead, when he is now forsaken of his relations, and has left behind him all his gayeties in the other world; and so justice will be impartially pronounced. Deliberating on this with myself before I received your advice, I have constituted my sons judges, Minos and Rhadamanthus from Asia, and Aeacus from Europe; these therefore, after they have departed this life, shall assume their character, and exercise it in the field, and in the road where two ways divide themselves, the one leading to the fortunate islands, and the other to the deep abyss; so Rhadamanthus shall judge the Asians, and Aeacus the Europeans. But to Minos I will grant the authority of a final appeal, that if any thing hath escaped the notice of the others, it shall be subjected to his cognizance, as to the last resort of a supreme judge; that so it may be rightly decided what journey every one ought to take. These are the things, Callicles, which I have heard and think to be true; and I draw this rational inference from them, that death in my opinion is nothing else but the separation of two things nearly united, which are soul and body."],[36,36,"These collections, my dear Apollonius, I have joined together with all the accuracy I could, and out of them composed this consolatory letter I now send thee, which is very necessary to dispel thy melancholy humor and put a period to thy sighs. I have paid likewise that deference which became me to the ashes of thy son, who is the darling of the Gods, such an honor being most acceptable to those whom fame hath consecrated to immortality. Thou wilt therefore do handsomely to believe the reasons I have urged to thee, and gratify thy deceased son, by shaking off this unprofitable sorrow, which eats into thy mind and afflicts thy body, and again returning to that course of humor which nature hath chalked out and the former customs of thy life have made familiar to thee. For as, when thy son lived amongst us, he could not without the deepest regret see thee or his mother sad, so now that he is amongst the Gods enjoying the intimacy of their conversation, such a prospect from thence must be much more displeasing. Therefore take up the resolutions of a good and generous man and of one who loved his son, and so extricate thyself, the mother of the lad, thy kinsmen and friends at once from this great infelicity. Betake thyself to a more tranquil sort of life; which, as it will be acceptable to thy son, will also be extremely pleasing to all of us who have that concern for thee that we ought to have."]]},"phrases":[[44,8,77,81,"c"],[46,5,413,414,"c"],[48,24,5,6,"c"],[55,5,335,340,"c"],[56,30,229,231,"c"],[57,26,306,307,"c"],[117,35,580,581,"c"],[118,3,245,246,"c"],[118,22,1,2,"c"],[125,12,88,89,"c"],[125,14,234,235,"c"],[140,2,17,18,"c"],[141,2,16,18,"c"],[144,5,6,7,"c"],[144,18,69,72,"c"],[144,19,100,102,"c"],[144,31,55,58,"c"],[144,32,93,94,"c"],[144,33,20,22,"c"],[144,35,563,567,"c"],[144,36,71,73,"c"],[150,13,333,337,"c"],[150,16,7,8,"c"],[150,23,49,51,"c"],[150,29,30,34,"c"],[150,31,97,101,"c"],[150,33,132,133,"c"],[163,27,339,340,"c"],[163,27,376,377,"c"],[163,27,421,422,"c"],[167,14,62,63,"c"],[294,5,468,469,"c"],[296,6,65,72,"c"],[306,5,181,182,"c"]],"lex":{},"quotes":{"1":[["quotes","prometheus",1,386]],"3":[["quotes","the-art-of-rhetoric",2,281]],"4":[["quotes","iphigenia-in-aulis",1,98],["quotes","iphigenia-in-aulis",1,100],["quotes","iphigenia-in-aulis",1,101],["quotes","iphigenia-in-aulis",1,102],["quotes","antiquities-of-the-jews",20,57]],"5":[["quoted_by","lives-of-eminent-philosophers",9,66],["quotes","iliad",12,326],["quotes","the-phoenician-maidens",1,561],["quotes","pythian-odes",8,94],["quotes","odyssey",18,129],["quotes","odyssey",18,131],["quotes","odyssey",18,132],["quotes","odyssey",18,133],["quotes","odyssey",18,134],["quotes","odyssey",18,135],["quotes","odyssey",18,136],["quotes","iliad",6,145],["quotes","iliad",6,146],["quotes","on-the-incorruptibility-of-the-world",1,131],["quotes","iliad",6,147],["quotes","iliad",6,148],["quotes","iliad",21,463],["quotes","iliad",21,464],["quoted_by","clement-of-alexandria",3,13],["quoted_by","clement-of-alexandria",3,15],["quoted_by","clement-of-alexandria",6,4],["quoted_by","clement-of-alexandria",6,20],["quoted_by","praeperatio-evangelica",15,42],["quoted_by","outlines-of-pyrrhonism",3,246]],"6":[["quotes","iliad",24,521],["quotes","iliad",24,522],["quotes","iliad",24,523],["quotes","iliad",24,524],["quotes","iliad",24,525],["quotes","iliad",24,526],["quotes","republic",2,112],["quotes","iliad",24,527],["quotes","iliad",24,528],["quotes","iliad",24,529],["quotes","iliad",24,530],["quotes","iliad",24,531],["quotes","iliad",24,532],["quotes","works",1,93],["quotes","works",1,95],["quotes","works",1,96],["quotes","works",1,97],["quotes","works",1,99],["quotes","works",1,100],["quotes","works",1,101],["quotes","works",1,102],["quotes","works",1,103],["quoted_by","praeperatio-evangelica",13,19],["quoted_by","praeperatio-evangelica",13,20]],"9":[["quotes","to-prove-that-every-man-who-is-virtuous-",1,21],["quoted_by","clement-of-alexandria",4,48]],"10":[["quotes","pythian-odes",3,81],["quotes","alcestis",1,785],["quotes","alcestis",1,786],["quotes","alcestis",1,789],["quotes","alcestis",1,790]],"11":[["quotes","odyssey",13,79],["quotes","iliad",14,230]],"12":[["quotes","phaedo",1,43],["quotes","phaedo",1,44],["quotes","phaedo",1,45],["quotes","phaedo",1,46],["quotes","phaedo",1,47],["quotes","phaedo",1,48],["quotes","apology",1,59],["quoted_by","arrian-s-discourses-of-epictetus",1,524],["quoted_by","praeperatio-evangelica",13,91]],"13":[["quotes","thucydides",5,75],["quotes","protagoras",1,34]],"14":[["quotes","the-trojan-women",1,656],["quotes","the-suppliants",1,1115],["quotes","the-suppliants",1,1116],["quotes","the-suppliants",1,1117],["quotes","the-suppliants",1,1118],["quotes","the-suppliants",1,1119]],"15":[["quoted_by","clement-of-alexandria",4,52]],"16":[["quotes","odyssey",15,244],["quotes","odyssey",15,245]],"21":[["quotes","republic",10,44],["quotes","republic",10,45],["quotes","republic",10,46]],"23":[["quotes","iliad",22,55],["quotes","iliad",22,57],["quotes","iliad",22,58],["quotes","iliad",22,59],["quotes","iliad",22,60],["quotes","iliad",22,61],["quotes","iliad",22,62],["quotes","iliad",22,64],["quotes","iliad",22,65],["quotes","iliad",22,66],["quotes","iliad",22,67],["quotes","iliad",22,73],["quotes","iliad",24,515],["quotes","iliad",22,74],["quotes","iliad",22,75],["quotes","iliad",22,76],["quotes","iliad",22,77]],"25":[["quotes","works",1,100]],"27":[["quotes","the-phoenician-maidens",1,559],["quotes","the-phoenician-maidens",1,560],["quotes","the-wars-of-the-jews",3,431],["quotes","the-art-of-rhetoric",2,292],["quotes","hipparchus",1,3]],"28":[["quoted_by","the-encheiridion-or-manual",53,1]],"29":[["quotes","oedipus",1,365],["quotes","iliad",24,743],["quotes","iliad",23,221],["quotes","iliad",23,222],["quotes","iliad",17,36],["quotes","iliad",24,740]],"30":[["quotes","iliad",6,485],["quotes","iliad",6,486],["quotes","iliad",6,487],["quotes","iliad",6,488],["quotes","odyssey",22,414],["quotes","odyssey",23,64],["quotes","iliad",20,127],["quotes","odyssey",7,197],["quoted_by","harmonides",1,7],["quoted_by","clement-of-alexandria",6,21],["quoted_by","praeperatio-evangelica",6,143],["quoted_by","praeperatio-evangelica",6,146],["quoted_by","praeperatio-evangelica",6,147],["quoted_by_scholion","msA 18.91"]],"33":[["quoted_by","clement-of-alexandria",6,16]],"35":[["quotes","gorgias",1,76],["quotes","gorgias",1,77],["quoted_by","praeperatio-evangelica",12,17],["quoted_by","praeperatio-evangelica",12,18],["quoted_by","praeperatio-evangelica",12,19],["quoted_by","praeperatio-evangelica",12,20],["quoted_by","praeperatio-evangelica",13,223]]},"notes":{"0":["καὶ πρὸς γονεῖς Stephanus"],"1":["ἐπεὶ δὲ νῦν R: ἐπειδὴ οὖν","ψυχῆς] Aesch. Prom. 379","Εὐριπίδην] Nauck. p. 524","καὶ μανία γίγνεται πολλοῖσι Stobaeus Flor. XCIX 1","Meinek. IV p. 43"],"2":["μετρίου Pflugkius: μέτρου","Κράντωρ] Mullach. 3 p. 146","τοιοῦτον] i. e. οἱον τεμνόμενον μὴ ἀλγεῖν"],"3":["Nauck. p. 524","αὑτῷ H: αὐτῷ","Nauck. p. 447","id. p. 697"],"4":["δὲ καὶ] δʼ H","Eurip. Iph. A. 29","βουλόμεν Euripides: βουλομένων","Μενάνδρου] Meinek. IV p. 227","τε Schaeferus: γε","σʼ Grotius","τὰ νυνί Bentleius: τὰ νῦν","τʼ H: δʼ","ὄν addidi","Bergk. 3 p. 740"],"5":["Homer. M 326","Bergk. 1 p. 450","Εὐριπίδου] Phoen. 558","μίκρ’ ἄττα τὰ scripsi:μικρότατα (ὡς μικρὰ τὰ Stobaeus Flor. CV 1. Nauck. p. 388)","ἔχον ἦν H: εἶχεν ὄν","Nauck. p. 387","Πίνδαρος] Pyth. VIII 135","Κράντωρ] Mullach. 3 p. 157","δὲ H: τε","οὐδὲν ἀτυχεῖν R","τελέσωσι H ex Homer. ς 133","Hom. ς 136","id. Z 145","πτολεμίζω H: πτολεμίζειν","id. Φ 463"],"6":["Homer. Ω 522","Hesiod. OD 94"],"7":["ὁ κωμικός] Meinek. IV p. 23","ἀεὶ Stobaeus Flor. CVIII 1: αἰεὶ","ποιεῖς πλέον Meinekius: πλέον ποιοῦμεν","τὸ δάκρυον Stobaeus: τὰ δάκρυα","Nauck. p. 366","ἐμμεμόχλευνται Bentleius: ἐκμεμόχθηνται","μέγιστον Elmsleius: μεγίστης"],"8":["ἔλαττον R: ἐλάττονα"],"9":["Αἰσχύλος] Nauck. p. 84","Nauck. p. 64","id. p. 523","id. p. 697","δυσανιῶν καὶ] fort. δυσάνιον καὶ ** ut adiectivum suppleatur. cf. lin. 26 δυσαλγῆ","ἢ οὐκ ἔστιν addidi","Ἡράκλειτος] Mullach. 1 p. 321","ταύτῷ","τὸ et τὸ del. R facile sane","συνεχεῖς αὐτοῖς] συγχέασ’ αὐτοὶς Sauppius","ἐπαγωγοὺς Emperius: ἐπαγωγὰς"],"10":["Σιμωνίδης] Bergk. 3 p. 407","Πίνδαρος] Pyth. III 81","δαίονται Pindarus: δαίνυνται","Σοφοκλῆς] Nauck. p. 248","Εὐριπίδης] Alc. 780"],"11":["Σωκράτης] Plat. Apol. p. 40 c","Ὅμηρος] ν 80","Homer. Ξ 231","id. Π 672. 682","χάλκεον] Homer. Λ 241","προλαμβάνει Doehnerus: προλαμβάνει ὁ ὕπνος τὸν θάνατον"],"12":["ἀγαθόν τοι? τὸ γὰρ ἀδούλωτον τῇ Duebnerus: τοῦτο γὰρ δεδούλωται","Πλάτων] Phaed. p. 66 b","αἱ Plato: αἱ ἀπὸ","Σωκράτης] Plat. Apol. p. 29 a","Nauck. p. 697"],"13":["Πίνδαρος] Bergk. 1 p. 374","πατρὸς scripsi: πατρὸς καὶ, quae del. H","ἧ που Iunius: ἤρου","νηπιέῃσιν ἀλύουσιν H: ϝήπιε ἠλύσιε","οὐκ ἦν γὰρ] οὐ γὰρ ἔην H οὐδὲ Turnebus: οὔτε"],"14":["ὥσπερ γὰρ - οὕτως οὐδὲ κακόν del. H","ἄλγος] Nauck. p. 64","τὸ] Eurip. Troad. 636","μὴ γενέσθαι W: ἢ μὴ γενέσθαι","γὰρ] δʼ coni. H","Ἐπιχαρμος] Mullach. 1 p. 145","ἀπῆνθεν - ἦνθε Scaliger: ἀπῆλθεν - ἦλθε","Εὐριπίδῃ] Nauck. p. 396","ἐθάλεον L. Dindorfius: ἐθάλλεον cf. Bergk. 3 p. 662","Bergk. 3 p. 516","Εὐριπίδης] Suppl. 1109","Nauck. p. 396","Bergk. 3 p. 739","βαθὺν W","ᾍδαν idem: αἶδαν","ἅπαντ’ ἐς — ἦλθε Bergkius"],"15":["ὅττι] διότι Iacobi","Meinek. IV p. 669 V p. CCCXLVII","αὖ H","ὁ θάνατος Meziriacus","Nauck. p. 468","γῆν ἀναγκαίως δʼ Grotius: τὴν δ’ ἀναγκαίως"],"16":["αὑτὸν scripsi: αὐτὸν","Homer. o 245","πλείστας - φορὰς] πλείστην - φορὰν H","πάντως ἂν] πάντως H"],"20":["Εὐριπίδῃ] auck. p. 381","νοῦν Galenus vol. 5 p. 151 Chart.: εἰς","τʼ idem","νεωρὲς Musgravius: νεαρὸν","δάκοι Galenus vol. 5 p. 151 Chart.: δάκῃ","Ἀχαιὸν] Nauck. p. 587"],"21":["Πλάτων] Rep. p. 604 b","βέλτιστ’ ἂν Plato: βέλτιστα","ἐλευθερίου Hertlinus: ἐλευθέρου","Ἰων] Nauck. p. 576"],"22":["καὶ παίδων del. H"],"23":["κἂν Πρίαμος addidi. Auditur μεῖον ἐδάκρυσεν","Τρωάς Homer. X 56: τρωῖάδας","ἐρύουσιν idem: ἐρύωσιν aut ἐρύσωσιν Vs. 24 - 26 del. H","καὶ μετρίου] μέτρου H"],"24":["Κράντωρ] Mullach. 3 p. 149","παιάνων Lennepius: ἐπαίνων","ἐτείων Toupius: ἀστείων","βίον] μίτον H"],"25":["τύχην W: ψυχὴν","Μυρομένοισι] Ψ 109. α 423. ς 305","τὸ μὲν] τὸ H","αὐῶν τῶν] τῶν αὐτῶν?","πλείη] Hesiod. OD 101","Bergk. 3 p. 689"],"26":["Κράντωρ Mullach. 3 p. 149","ἡγούμεθα ὡς κατὰ βελτιόνων corr. H","παλαιὰ Sauppius: παλαιὰ διατελεῖ νενομισμένα","διατελεῖ idem: τυγχάνουσι διὰ τέλους οὑτω","ὂν Halmius: ἔν","καὶ scripsi: ὡς","γενέσθαι scripsi: γίνεσθαι","βέλτιστον Meziriacus: βέλτιον","ἀρρήκτως R: ἀρρήτως","ἄρα Bernaysius: γὰρ","ἀνθρώπῳ ἀνυστῶν R: ἄλλων ἀυστὸν","δεύτερον δὲ del. H","ὡς] ὅτι ὡς R"],"27":["Εὐριπίδης] Phoen. 555","ibid. 556","παρὰ καταθεμένοις scripsi: παρακαταθεμένοις","Bergk. 3 p. 720. Nauck. p. 697","Nauck. p. 576","Πίνδαρος] Bergk. 1 p. 453"],"28":["Carm. Aur. 17","Αἰσχύλος] Nauck. p. 543","λἀν τοῖς κακίστοις","Εὐριπιδης] Nauck. p. 524","id. p. 412"],"29":["γενέσθαι H: γίνεσθαι","σὺ σοὶ R ex Soph. OR 379: αὑτῷ σὺ σοὶ","Homer. Λ 453","πατρίδος del. R","ἐφέντος corr. H","Homer. Ω 744","τιμωρηθεὶς] ταλαιπωρηθεὶς?","Homer. Ψ 222","id. P 37. Versum del. H","id. I 482"],"30":["φευκτὸν] ἀπευκτὸν H","δεινὸν γὰρ οὐδὲν Clemens Strom. IV p. 587 (Nauck. p. 468, 757, 9): οὐδὲν γὰρ δεινὸν","διὰ τῆς] διὰ H","Homer. Z 486","id. Ψ 128"],"31":["δεῖν] δέον?","ἀμβολιεργὸν] Hesiod. OD 414"],"32":["θανάτους καὶ W: θανάτους","καὶ - Ἀθηναῖον] fort. supplendum καὶ Περικλέα τὸν Ὀλύμπιον καὶ Ξενοφῶντα τὸν Σωκρατικὸν καὶ Δημοσθένη τὸν Ἀθηναῖον","τὸν H","νεηνείων H: νεηνιῶν","ἐόντων scripsi: ὄντων","τῇσι H: ταῖς","τοῖσι H: τοῖς","ὁρέων H: ὁρῶν","ἑωυτοῦ scripsi: ἑαυτοῦ. item lin. 13","ἀνδρήιον ἐδόκεε H: ἀνδρεῖον ἐδόκει","κρέσσω scripsi: κρείσσω","βουλάς] Homer. B 273","ita scripsi pro διαστήσαντα","εἰ H: ὅτι","Αἰσχίνης] adv. Ctesiph. p. 64, 38","παρενόμει Aeschines: παρηνόμει","πρὸς] ἐπὶ H","πάντων R: παντὸς"],"33":["Meinek. IV p. 105","μοίραις] Μούσαις Madvigius","ἄωρος Didotiana: ἀώρως","Nauck. p. 524","ἔχει μόνον μόρος scripsi: ἔχει πόνος","γεγώς Nauckius: ἐγώ σʼ","ἔκ του scripsi: ἐκ τοῦ"],"34":["Πινδάρου] Bergk. 1 p. 425","προάστιον G. Hermannus: προάστειον","ita p. 1130 c: φοινικορόδιαί τε λειμῶνες","χρυσέοις καρποῖς Boeckhius","βεβριθός R: βέβριθε","τε Hermannus","idem: τέθηλεν","Xylander: ἐρατῶν","Boeckhius: ἀεὶ","θύα Hermannus: θύματα","Bergk. 1 p. 427","ζωὸν δ’ ἔτι vit. Rom. c. 28: ζῶν δὲ","ἐστι μόνον ibidem: μόνον ἐστί","ἐφέρποισαν Boeckhius: ἐφέρπουσαν"],"35":["περὶ R: περί τε","ἔσται δὲ scripsi: τὰ δὲ","Xylander","Πλάτωνι] Gorg. p. 523 c","φασί Plato: φησί","πολλοὶ Plato: πολλοὶ μὲν","ἐκπλήττονται καὶ idem: ἐκπλήττονται","ἐπίπροσθεν idem: ἐπιπρόσθησις","αὐτῶν idem: ἑαυτῶν","νῦν idem: νῦν μὲν","συγγενῶν καὶ idem: συγγενῶν","δικαία ἡ κρίσις Plato: ἡ κρίσις δικαία","πρότερος idem: πρότερον","τὼ idem: τὰ","ἀπορητόν τι τὼ ἑτέρω idem: ἀπόρρητόν τι ᾗ τῷ ἑτέρῳ","ἡ idem","τοιόνδε idem: τοιόν (sic)"],"36":["σοι del. H","ἐλθεῖν del. R","προσφιλέστερον idem: προσφιλέστατον"]}}
\ No newline at end of file
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before this time, Apollonius, I felt for you in your sorrow and trouble, when I heard of the untimely passing from life of your son, who was very dear to us all—a youth who was altogether decorous and modest, and unusually observant of the demands of religion and justice both toward the gods and toward his parents and friends. In those days, close upon the time of his death, to visit you and urge you to bear your present lot as a mortal man should would have been unsuitable, when you were prostrated in both body and soul by the unexpected calamity; and, besides, I could not help sharing in your feeling. For even the best of physicians do not at once apply the remedy of medicines against acute attacks of suppurating humours, but allow the painfulness of the inflammation, without the application of external medicaments, to attain some assuagement of itself."],[1,1,"Now since time, which is wont to assuage all things, has intervened since the calamity, and your present condition seems to demand the aid of your friends, I have conceived it to be proper to communicate to you some words that can give comfort, for the mitigation of grief and the termination of mournful and vain lamentations. For Words are physicians for an ailing mind, When at the fitting time one soothes the heart. Since, according to the wise Euripides, For divers ills are remedies diverse: The kindly speech of friends for one in grief, And admonitions when one plays the fool. Indeed, though there are many emotions that aifect the soul, yet grief, from its nature, is the most cruel of all. They say: To many there doth come because of grief Insanity and ills incurable, And some for grief have ended their own life."],[2,2,"The pain and pang felt at the death of a son has in itself good cause to awaken grief, which is only natural, and over it we have no control. For I, for my part, cannot concur with those who extol that harsh and callous indifference, which is both impossible and unprofitable. For this will rob us of the kindly feeling which comes from mutual affection and which above all else we must conserve. But to be carried beyond all bounds and to help in exaggerating our griefs I say is contrary to nature, and results from our depraved ideas. Therefore this also must be dismissed as injurious and depraved and most unbecoming to right-minded men, but a moderate indulgence in grief is not to be disapproved. Pray that we be not ill, says Crantor of the Academy, but if we be ill, pray that sensation be left us, whether one of our members be cut off or torn out. For this insensibility to pain is attained by man only at a great price; for in the former case, we may suppose, it is the body which has been brutalized into such insensibility, but in the latter case the soul."],[3,3,"Reason therefore requires that men of understanding should be neither indifferent in such calamities nor extravagantly affected; for the one course is unfeeling and brutal, the other lax and effeminate. Sensible is he who keeps within appropriate bounds and is able to bear judiciously both the agreeable and the grievous in his lot, and who has made up his mind beforehand to conform uncomplainingly and obediently to the dispensation of things; just as in a democracy there is an allotment of offices, and he who draws the lot holds office, while he who fails to do so must bear his fortune without taking offence. For those who cannot do this would be unable sensibly and soberly to abide good fortune either. Among the felicitous utterances the following piece of advice is to the point: Let no success be so unusual That it excite in you too great a pride, Nor abject be in turn, if ill betide; But ever be the same; preserve unchanged Your nature, like to gold when tried by fire. It is the mark of educated and disciplined men to keep the same habit of mind toward seeming prosperity, and nobly to maintain a becoming attitude toward adversity. For it is the task of rational prudence, either to be on guard against evil as it approaches, or, if it have already happened, to rectify it or to minimize it or to provide oneself with a virile and noble patience to endure it. For wisdom deals also with the good, in a fourfold way— either acquiring a store of goods, or conserving them, or adding to them, or using them judiciously. These are the laws of wisdom and of the other virtues, and they must be followed for better fortune or for worse. For No man exists who’s blest in everything, and truly What thou must do cannot be made must not."],[4,4,"For as there are in plants at one time seasons of fruitage and at another time seasons of unfruitfulness, and in animals at one time fecundity and at another time barrenness, and on the sea both fair weather and storm, so also in life many diverse circumstances occur which bring about a reversal of human fortunes. As one contemplates these reversals he might say not inappropriately: Not for good and no ill came thy life from thy sire, Agamemnon, but joy Thou shalt find interwoven with grief; For a mortal thou art. Though against thy desire Yet the plans of the gods will so have it. and the words of Menander : If you alone, young master, at your birth Had gained the right to do whate’er you would Throughout your life, and ever be in luck, And if some god agreed to this with you, Then you have right to feel aggrieved. He has Deceived and strangely treated you. But if Upon the selfsame terms as we, you drew The primal breath of universal life (To speak you somewhat in the tragic style), You must endure this better, and use sense. To sum up all I say, you are a man, Than which no thing that lives can swifter be Exalted high and straight brought low again. And rightly so; for though of puny frame, He yet doth handle many vast affairs, And, falling, ruins great prosperity. But you, young master, have not forfeited Surpassing good, and these your present ills But moderate are; so bear without excess What Fortune may hereafter bring to you. But, in spite of this condition of affairs, some persons, through their foolishness, are so silly and conceited, that, when only a little exalted, either because of abundance of money, or importance of office, or petty political preferments, or because of position and repute, they threaten and insult those in lower station, not bearing in mind the uncertainty and inconstancy of fortune, nor yet the fact that the lofty is easily brought low and the humble in turn is exalted, transposed by the swift-moving changes of fortune. Therefore to try to find any constancy in what is inconstant is a trait of people who do not rightly reason about the circumstances of life. For The wheel goes round, and of the rim now one And now another part is at the top."],[5,5,"Reason is the best remedy for the cure of grief, reason and the preparedness through reason for all the changes of life. For one ought to realize, not merely that he himself is mortal by nature, but also that he is allotted to a life that is mortal and to conditions which readily reverse themselves. For men’s bodies are indeed mortal, lasting but a day, and mortal is all that they experience and suffer, and, in a word, everything in life; and all this May not be escaped nor avoided by mortals at all, but The depths of unseen Tartarus hold you fast by hardforged necessities, as Pindar says. Whence Demetrius of Phalerum was quite right when, in reference to a saying of Euripides : Wealth is inconstant, lasting but a day, and also: Small things may cause an overthrow; one day Puts down the mighty and exalts the low, he said that it was almost all admirably put, but it would have been better if he had said not one day, but one second of time. Alike the cycle of earth’s fruitful plants And mortal men. For some life grows apace, While others perish and are gathered home. And elsewhere Pindar says: Somebody? Nobody? Which is which ? A dream of a shadow is man. Very vividly and skilfully did he use this extravagance of expression in making clear the life of mankind. For what is feebler than a shadow ? And a dream of it!—that is something which defies any clear description. In similar strain Crantor, endeavouring to comfort Hippocles upon the death of his children, says: All our ancient philosophy states this and urges it upon us; and though there be therein other things which we do not accept, yet at any rate the statement that life is oftentimes toilsome and hard is only too true. For even if it is not so by nature, yet through our own selves it has reached this state of corruption. From a distant time, yes from the beginning, this uncertain fortune has attended us and to no good end, and even at our birth there is conjoined with us a portion of evil in everything. For the very seed of our life, since it is mortal, participates in this causation, and from this there steal upon us defectiveness of soul, diseases of body, loss of friends by death, and the common portion of mortals. For what reason have we turned our thoughts in this direction? It is that we may know that misfortune is nothing novel for man, but that we all have had the same experience of it. For Theophrastus says: Fortune is heedless, and she has a wonderful power to take away the fruits of our labours and to overturn our seeming tranquillity, and for doing this she has no fixed season. These matters, and others like them, it is easy for each man to reason out for himself, and to learn them from wise men of old besides; of whom the first is the divine Homer, who said : Nothing more wretched than man doth the earth support on its bosom, Never, he says to himself, shall he suffer from evil hereafter, Never, so long as the gods give him strength and his knees are still nimble; Then when the blessed gods bring upon him grievous affliction, Still he endures his misfortune, reluctant but steadfast in spirit. And: Such is the mood of the men who here on the earth are abiding, E’en as the day which the father of men and of gods brings upon them. And in another place: Great-hearted son of Tydeus, why do you ask of my fathers ? As is the race of the leaves, such too is that of all mortals. Some of the leaves doth the wind scatter earthward, and others the forest Budding puts forth in profusion, and springtime is coming upon us. Thus is man’s race: one enters on life, and another’s life ceases. That he has admirably made use of this image of human life is clear from what he says in another place, in these words: To fight for the sake of mortals Wretched, who like to the leaves, at the one time all ardent Come to their fitting perfection, and eat of the fruit of their acres; Then again helpless they perish, nor is there aught that can help them. Pausanias, king of the Lacedaemonians, who persistently boasted of his own exploits, mockingly urged the lyric poet Simonides to rehearse for him some wise saying, whereupon the poet, being fully cognizant of his conceit, advised him to remember that he was only human. Philip, the king of the Macedonians, happened to have three pieces of good news reported to him all at once: the first, that he was victor at the Olympic games in the race of the four-horse chariots; the second, that Parmenio, his general, had vanquished the Dardanians in battle, and the third, that Olympias had borne him a male child; whereupon, stretching out his hands toward the heavens, he said: O God, offset all this by some moderate misfortune ! For he well knew that in cases of great prosperity fortune is wont to be jealous. While Theramenes, who afterwards became one of the Thirty Tyrants at Athens, was dining with several others, the house, in which they were, collapsed, and he was the only one to escape death; but as he was being congratulated by everybody, he raised his voice and exclaimed in a loud tone, O Fortune, for what occasion are you reserving me ? And not long afterward he came to his end by torture at the hands of his fellow tyrants."],[6,6,"The Poet is regarded as extraordinarily successful in bestowing consolation, where he represents Achilles as speaking to Priam, who has come to ransom Hector, as follows: Come then and rest on a seat; let us suffer our sorrows to slumber Quietly now in our bosoms, in spite of our woeful afflictions; Nothing is ever accomplished by yielding to chill lamentation. Thus, then, the gods have spun the fate of unhappy mortals, Ever to live in distress, but themselves are free from all trouble. Fixed on Zeus’ floor two massive urns stand for ever, Filled with gifts of all ills that he gives, and another of blessings; He on whom Zeus, god of thunder, bestows their contents commingled Sometimes meets with the good, and again he meets only with evil. Him upon whom he bestows what is baneful he makes wholly wretched; Ravenous hunger drives him o’er the earth’s goodly bosom, Hither and thither he goes, unhonoured of gods or of mortals. Hesiod, who, although he proclaimed himself the disciple of the Muses, is nevertheless second to Homer in reputation as well as in time, also confines the evils in a great urn and represents Pandora as opening it and scattering the host of them over the whole land and sea. His words are as follows: Then with her hands did the woman, uplifting the urn’s massive cover, Let them go as they would; and on men she brought woeful afflictions. Hope alone where it was, with its place of abode yet undamaged, Under the rim of the urn still tarried; nor into the open Winged its way forth; for before it escaped she had put on the cover. More are the woes unnumbered among men now freely ranging. Full is the land now of evils, and full of them too is the ocean; Illnesses come upon men in the daytime, and others at nighttime; Hither and thither they go, of themselves bringing evils to mortals; Silent they go, since the wisdom of Zeus has deprived them of voices."],[7,7,"Closely allied with this are the following words of the comic poet spoken with reference to those whose grief over such calamities is excessive: If only tears were remedy for ills, And he who weeps obtained surcease of woe, Then we should purchase tears by giving gold. But as it is, events that come to pass, My master, do not mind nor heed these things, But, whether you shed tears or not, pursue The even tenor of their way. What then Do we accomplish by our weeping ? Naught. But as the trees have fruit, grief has these tears. And Dictys, who is trying to console Danaë in her excessive grief, says: Think you that Hades minds your moans at all, And will send back your child if you will groan ? Desist. By viewing close your neighbour’s ills You might be more composed,—if you reflect How many mortals have to toil in bonds, How many reft of children face old age, And others still who from a prosperous reign Sink down to nothing. This you ought to heed. For he bids her to think of the lot of those who are equally unfortunate or even more unfortunate than herself, with the idea that her grief will be lightened."],[8,8,"In this connexion might be adduced the utterance of Socrates which suggests that if we were all to bring our misfortunes into a common store, so that each person should receive an equal share in the distribution, the majority would be glad to take up their own and depart. The poet Antimachus, also, employed a similar method. For after the death of his wife, Lyde, whom he loved very dearly, he composed, as a consolation for his grief, the elegy called Lyde, in which he enumerated the misfortunes of the heroes, and thus made his own grief less by means of others’ ills. So it is clear that he who tries to console a person in grief, and demonstrates that the calamity is one which is common to many, and less than the calamities which have befallen others, changes the opinion of the one in grief and gives him a similar conviction— that his calamity is really less than he supposed it to be."],[9,9,"Aeschylus seems admirably to rebuke those who think that death is an evil. He says: Men are not right in hating Death, which is The greatest succour from our many ills. In imitation of Aeschylus some one else has said: O Death, healing physician, come. For it is indeed true that A harbour from all distress is Hades. For it is a magnificent thing to be able to say with undaunted conviction: What man who recks not death can be a slave? and With Hades’ help shadows I do not fear. For what is there cruel or so very distressing in being dead ? It may be that the phenomenon of death, from being too familiar and natural to us, seems somehow, under changed circumstances, to be painful, though I know not why. For what wonder if the separable be separated, if the soluble be dissolved, if the combustible be consumed, and the corruptible be corrupted ? For at what time is death not existent in our very selves ? As Heracleitus says: Living and dead are potentially the same thing, and so too waking and sleeping, and young and old; for the latter revert to the former, and the former in turn to the latter. For as one is able from the same clay to model figures of living things and to obliterate them, and again to model and obliterate, and alternately to repeat these operations without ceasing, so Nature, using the same material, a long time ago raised up our forefathers, and then in close succession to them created our fathers, and then ourselves, and later will create others and still others in a neverending cycle; and the stream of generation, thus flowing onward perpetually, will never stop, and so likewise its counterpart, flowing in the opposite direction—which is the stream of destruction, whether it be designated by the poets as Acheron or as Cocytus. The same agency which at the first showed us the light of the sun brings also the darkness of Hades. May not the air surrounding us serve to symbolize this, causing as it does day and night alternately, which bring us life and death, and sleep and waking ? Wherefore it is said that life is a debt to destiny, the idea being that the loan which our forefathers contracted is to be repaid by us. This debt we ought to discharge cheerfully and without bemoaning whenever the lender asks for payment; for in this way we should show ourselves to be most honourable men."],[10,10,"I imagine also that it was because Nature saw the indefiniteness and the brevity of life that she caused the time allowed us before death to be kept from us. And it is better so; for if we knew this beforehand, some persons would be utterly wasted by griefs before their time, and would be dead long before they died. Observe too the painfulness of life, and the exhaustion caused by many cares; if we should wish to enumerate all these, we should too readily condemn life, and we should confirm the opinion which now prevails in the minds of some that it is better to be dead than to live. Simonides at any rate says: Petty indeed is men’s strength; All their strivings are vain; Toil upon toil in a life of no length. Death hovers over them all, Death which is foreordained. Equal the share by the brave is attained In death with the base. And Pindar says: A pair of miseries with each good The deathless gods mete out to mortal man. The foolish cannot bear them as they should. And Sophocles says: Mourn you a mortal if he’s passed away, Not knowing if the future brings him gain ? And Euripides says: Know you the nature of this mortal world ? I wot not. For whence could you ? But hear me. By all mankind is owed a debt to death, And not a single man can be assured If he shall live throughout the coming day. For Fortune’s movements are inscrutable. Since, then, the life of men is such as these poets say it is, surely it is more fitting to felicitate those who have been released from their servitude in it than to pity them and bewail them, as the majority do through ignorance."],[11,11,"Socrates said that death resembles either a very deep sleep or a long and distant journey, or, thirdly, a sort of destruction and extinction of both the body and the soul, but that by no one of these possibilities is it an evil. Each of these conceptions he pursued further, and the first one first. For if death is a sleep, and there is nothing evil in the state of those who sleep, it is evident that there is likewise nothing evil in the state of those who are dead. Nay, what need is there even to state that the deepest sleep is indeed the sweetest ? For the fact is of itself patent to all men, and Homer bears witness by saying regarding it: Slumber the deepest and sweetest, and nearest to death in its semblance. In another place also he says: Here she chanced to encounter the brother of Death, which is Slumber, and Slumber and Death, the twin brothers, thereby indicating their similarity in appearance, for twins show most similarity. And again somewhere he says that death is a brazen sleep, in allusion to our insensibility in it. And not inelegantly did the man seem to put the case who called sleep the Lesser Mysteries of death; for sleep is really a preparatory rite for death. Very wise was the remark of the cynic Diogenes, who, when he had sunk into slumber and was about to depart this life, was roused by his physician, who inquired if anything distressed him. Nothing, he said, for the one brother merely forestalls the other."],[12,12,"If death indeed resembles a journey, even so it is not an evil. On the contrary, it may even be a good. For to pass one’s time unenslaved by the flesh and its emotions, by which the mind is distracted and tainted with human folly, would be a blessed piece of good fortune. For the body, says Plato, in countless ways leaves us no leisure because of its necessary care and feeding. Moreover, if any diseases invade it, they hinder our pursuit of reality, and it fills us with lusts and desires and fears and all manner of fancies and folly, so that, as the saying goes, because of it we really have no opportunity to think seriously of anything. It is a fact that wars and strifes and battles are brought about by nothing else except the body and its desires; for all wars are waged for the acquisition of property, and property we are forced to acquire because of the body, since we are slaves in its service; and the result is that, because of these things, we have no leisure for study. And the worst of all is, that even if we do gain some leisure from the demands of the body, and turn to the consideration of some subject, yet at every point in our investigation the body forces itself in, and causes tumult and confusion, and disconcerts us, so that on account of it we are unable to discern the truth. Nay, the fact has been thoroughly demonstrated to us that, if we are ever going to have any pure knowledge, we must divest ourselves of the body, and with the soul itself observe the realities. And, as it appears, we shall possess what we desire and what we profess to long for—and that is wisdom—only, as our reasoning shows, after we are dead, but not while we are alive. For if it is impossible in company with the body to have any pure knowledge, then one of two things is true: either it is not possible to attain knowledge anywhere, or else only after death. For then the soul will be quite by itself, separate from the body, but before that time never. And so, while we live, we shall, as it appears, be nearest to knowledge if, as far as possible, we have no association or communion with the body, except such as absolute necessity requires, and if we do not taint ourselves with its nature, but keep ourselves pure of it until such time as God himself shall release us. And thus, being rid of the irrationality of the body, we shall, in all likelihood, be in the company of others in like state, and we shall behold with our own eyes the pure and absolute, which is the truth; since for the impure to touch the pure may well be against the divine ordinance. So, even if it be likely that death transports us into another place, it is not an evil; for it may possibly prove to be a good, as Plato has shown. Wherefore very wonderful were the words which Socrates uttered before his judges, to this effect: To be afraid of death, Sirs, is nothing else than to seem to be wise when one is not; for it is to seem to know what one does not know. For in regard to death nobody knows even whether it happens to be for mankind the greatest of all good things, yet they fear it as if they knew well that it is the greatest of evils. From this view it seems that the poet does not dissent who says: Let none fear death, which is release from toils, —ay, and from the greatest of evils as well."],[13,13,"It is said that the Deity also bears witness to this. For tradition tells us that many for their righteousness have gained this gift from the gods. Most of these I shall pass over, having regard to due proportion in my composition; but I shall mention the most conspicuous, whose story is on the lips of all men. First I shall relate for you the tale of Cleobis and Biton, the Argive youths. They say that their mother was priestess of Hera, and when the time had come for her to go up to the temple, and the mules that always drew her wagon were late in arriving, and the hour was pressing, these young men put themselves to the wagon and drew their mother to the temple; and she, overjoyed at the devotion of her sons, prayed that the best boon that man can receive be given them by the goddess. They then lay down to sleep and never arose again, the goddess granting them death as a reward for their devotion. Of Agamedes and Trophonius, Pindar says that after building the temple at Delphi they asked Apollo for a reward, and he promised them to make payment on the seventh day, bidding them in the meantime to eat, drink, and be merry. They did what was commanded, and on the evening of the seventh day lay down to sleep and their life came to an end. It is said that Pindar himself enjoined upon the deputies of the Boeotians who were sent to consult the god that they should inquire, What is the best thing for mankind ? and the prophetic priestess made answer, that he himself could not be ignorant of it if the story which had been written about Trophonius and Agamedes were his; but if he desired to learn it by experience, it should be made manifest to him within a short time. As a result of this inquiry Pindar inferred that he should expect death, and after a short time his end came. They say that the following incident happened to the Italian Euthynoüs. He was the son of Elysius, of Terina, a man foremost among the people there in virtue, wealth, and repute, and Euthynoüs came to his end suddenly from some unknown cause. Now it occurred to Elysius, as it might have occurred to anybody large property and estate. Being in perplexity as to how he might put his suspicions to the test, he visited a place where the spirits of the dead are conjured up, and having offered the preliminary sacrifice prescribed by custom, he lay down to sleep in the place, and had this vision. It seemed that his own father came to him, and that on seeing his father he related to him what had happened touching his son, and begged and besought his help to discover the man who was responsible for his son’s death. And his father said, It is for this that I am come. Take from this person here what he brings for you, and from this you will learn about everything over which you are now grieving. The person whom he indicated was a young man who followed him, resembling his son Euthynoüs and close to him in years and stature. So Elysius asked who he was; and he said, I am the ghost of your son, and with these words he handed him a paper. This Elysius opened and saw written there these three lines: Verily somehow the minds of men in ignorance wander; Dead now Euthynoüs lies; destiny so has decreed. Not for himself was it good that he live, nor yet for his parents. Such, you observe, is the purport of the tales recorded in ancient writers."],[14,14,"If, however, death is really a complete destruction and dissolution of both body and soul (for this was the third of Socrates’ conjectures), even so it is not an evil. For, according to him, there ensues a sort of insensibility and a liberation from all pain and anxiety. For just as no good can attach to us in such a state, so also can no evil; for just as the good, from its nature, can exist only in the case of that which is and has substantiality, so it is also with the evil. But in the case of that which is not, but has been removed from the sphere of being, neither of them can have any real existence. Now those who have died return to the same state in which they were before birth; therefore, as nothing was either good or evil for us before birth, even so will it be with us after death. And just as all events before our lifetime were nothing to us, even so will all events subsequent to our lifetime be nothing to us. For in reality No suffering affects the dead, since Not to be born I count the same as death. For the condition after the end of life is the same as that before birth. But do you imagine that there is a difference between not being born at all, and being born and then passing away? Surely not, unless you assume also that there is a difference in a house or a garment of ours after its destruction, as compared with the time when it had not yet been fashioned. But if there is no difference in these cases, it is evident that there is no difference in the case of death, either, as compared with the condition before birth. Arcesilaus puts the matter neatly: This that we call an evil, death, is the only one of the supposed evils which, when present, has never caused anybody any pain, but causes pain when it is not present but merely expected. As a matter of fact, many people, because of their utter fatuity and their false opinion regarding death, die in their effort to keep from dying. Excellently does Epicharmus put it: To be and not to be hath been his fate; once more Gone is he whence he came, earth back to earth, The soul on high. What here is evil ? Naught. Cresphontes in some play of Euripides, speaking of Heracles, says: For if he dwells beneath the depths of earth ’Mid lifeless shades, his vigour would be naught. This you might rewrite and say, For if he dwells beneath the depths of earth ’Mid lifeless shades, his dolour would be naught. Noble also is the Spartan song: Here now are we; before us others throve, and others still straightway, But we shall never live to see their day; and again: Those who have died and who counted no honour the living or dying, Only to consummate both nobly were honour for them. Excellently does Euripides say of those who patiently endure long illnesses: I hate the men who would prolong their lives By foods and drinks and charms of magic art, Perverting nature’s course to keep off death; They ought, when they no longer serve the land, To quit this life, and clear the way for youth. And Merope stirs the theatres by expressing manly sentiments when she speaks the following words: Not mine the only children who have died, Nor I the only woman robbed of spouse; Others as well as I have drunk life’s dregs. With this the following might be appropriately combined: Where now are all those things magnificentGreat Croesus, lord of Lydia ? Xerxes, too, Who yoked the sullen neck of Hellespont ? Gone all to Hades and Oblivion’s house, and their wealth perished with their bodies."],[15,15,"True, it may be said, but an untimely death moves most people to mourning and lamentation. Yet, even for this, words of consolation are so readily found that they have been perceived by even uninspired poets, and comfort has been had from them. Observe what one of the comic poets says on this subject to a man who is grieving for an untimely death: Then if you knew that, had he lived this life, Which he did not live, Fate had favoured him, His death was not well timed; but if again This life had brought some ill incurable, Then Death perhaps were kindlier than you. Since, then, it is uncertain whether or not it was profitable for him that he rested from his labours, forsaking this life and released from greater ills, we ought not to bear it so grievously as though we had lost all that we thought we should gain from him. Not ill considered, evidently, is the comfort which Amphiaraus in the poem offers to the mother of Archemorus, who is greatly affected because her son came to his end in his infancy long before his time. For he says: There is no man that does not suffer ill; Man buries children, and begets yet more, And dies himself. Men are distressed at this, Committing earth to earth. But Fate decrees That life be garnered like the ripened grain, That one shall live and one shall pass from life. What need to grieve at this, which Nature says Must be the constant cycle of all life ? In what must be there’s naught that man need dread."],[16,16,"In general everyone ought to hold the conviction, if he seriously reviews the facts both by himself and in the company of another, that not the longest life is the best, but the most efficient. For it is not the man who has played the lyre the most, or made the most speeches, or piloted the most ships, who is commended, but he who has done these things excellently. Excellence is not to be ascribed to length of time, but to worth and timely fitness. For these have come to be regarded as tokens of good fortune and of divine favour. It is for this reason, at any rate, that the poets have traditionally represented those of the heroes who were preeminent and sprung from the gods as quitting this life before old age, like him Who to the heart of great Zeus and Apollo was held to be dearest, Loved with exceeding great love; but of eld he reached not the threshold. For we everywhere observe that it is a happy use of opportunity, rather than a happy old age, that wins the highest place. For of trees and plants the best are those that in a brief time produce the most crops of fruit, and the best of animals are those from which in no long time we have the greatest service toward our livelihood. The terms long and short obviously appear to lose their difference if we fix our gaze on eternity. For a thousand or ten thousand years, according to Simonides, are but a vague second of time, or rather the smallest fraction of a second. Take the case of those creatures which they relate exist on the shores of the Black Sea, and have an existence of only one day, being born in the morning, reaching the prime of life at mid-day, and toward evening growing old and ending their existence; would there not be in those creatures this same feeling which prevails with us, if each of them had within him a human soul and power to reason, and would not the same relative conditions obviously obtain there, so that those who departed this life before mid-day would cause lamentation and tears, while those who lived through the day would be accounted altogether happy ? The measure of life is its excellence, not its length in years."],[17,17,"We must regard as vain and foolish such exclamations as these: But he ought not to have been snatched away while young ! For who may say what ought to be ? Many other things, of which one may say they ought not to have been done, have been done, and are done, and will be done over and over again. For we have come into this world, not to make laws for its governance, but to obey the commandments of the gods who preside over the universe, and the decrees of Fate or Providence."],[18,18,"But do those who mourn for the untimely dead, mourn on their own account or on account of the departed ? If on their own account, because they have been cut off from some gratification or profit or comfort in old age, which they might have expected from the dead, then is their excuse for grieving wholly selfish; for it will be plain that they mourn, not for them, but for their services. But if they mourn on account of the dead, then if they will fix their attention on the fact that the dead are in no evil state, they will rid themselves of grief by following that wise and ancient admonition to magnify the good and to minimize and lessen the evil. If, then, mourning is a good, we ought to enlarge and magnify it in every way. But if, as the truth is, we admit it to be an evil, we ought to minimize and reduce it, and as far as possible to efface it. That this is easy is plainly to be seen from the following sort of consolation. They say that one of the ancient philosophers visited Arsinoë, the queen, who was mourning for her son, and made use of this story, saying that at the time Zeus was distributing to the deities their honours. Mourning did not happen to be present, but arrived after the distribution had been made. But when she said it was only right that some honour be given to her also, Zeus, being perplexed, since all the honours had been used up, finally gave her that honour which is paid in the case of those who have died—tears and griefs. Just as the other deities, therefore, are fond of those by whom they are honoured, so also is Mourning. Therefore, Madame, if you treat her with disrespect, she will not come near you; but if she is strictly honoured by you with the honours which were conceded to her, namely griefs and lamentations, she will love you and affectionately will be ever with you, provided only she be constantly honoured by you. Admirably, it appears, he succeeded, by this story, in convincing the woman and in alleviating her mourning and lamentations."],[19,19,"In general one might say to the man who mourns, Shall you at some time cease to take this to heart, or shall you feel that you must grieve always every day of your life ? For if you purpose to remain always in this extreme state of affliction, you will bring complete wretchedness and the most bitter misery upon yourself by the ignobleness and cowardice of your soul. But if you intend some time to change your attitude, why do you not change it at once and extricate yourself from this misfortune ? Give attention now to those arguments by the use of which, as time goes on, your release shall be accomplished, and relieve yourself now of your sad condition. For in the case of bodily afflictions the quickest way of relief is the better. Therefore concede now to reason and education what you surely will later concede to time, and release yourself from your troubles."],[20,20,"But I cannot, he says, for I never expected or looked for this experience. But you ought to have looked for it, and to have previously pronounced judgement on human affairs for their uncertainty and fatuity, and then you would not now have been taken off your guard as by enemies suddenly come upon you. Admirably does Theseus in Euripides appear to have prepared himself for such crises, for he says: But I have learned this from a certain sage, And on these cares and troubles set my mind, And on myself laid exile from my land And early deaths and other forms of ills, That if I suffer aught my fancy saw, It should not, coming newly, hurt the more. But the more ignoble and untutored sometimes cannot even recall themselves to the consideration of anything seemly and profitable, but go out of their way to find extremes of wretchedness, even to punishing their innocent body and to forcing the unafflicted, as Achaeus says, to join in their grief."],[21,21,"Wherefore very excellently Plato appears to advise us in such misfortunes to maintain a calm demeanour, since neither the evil nor the good in them is at all plain, and since no advance is made by the man who takes things much to heart. For grief stands in the way of sane counsel about an event and prevents one from arranging his affairs with relation to what has befallen, as a player does at a throw of the dice, in whatever way reason may convince him would be best. We ought not, therefore, when we have fallen to act like children and hold on to the injured place and scream, but we should accustom our soul speedily to concern itself with curing the injury and raising up the fallen, and we should put away lamentation by remedial art. They say that the lawgiver of the Lyclans ordered his citizens, whenever they mourned, to clothe themselves first in women’s garments and then to mourn, wishing to make it clear that mourning is womanish and unbecoming to decorous men who lay claim to the education of the free-born. Yes, mourning is verily feminine, and weak, and ignoble, since women are more given to it than men, and barbarians more than Greeks, and inferior men more than better men; and of the barbarians themselves, not the most noble, Celts and Galatians, and all who by nature are filled with a more manly spirit, but rather, if such there are, the Egyptians and Syrians and Lydians and all those who are like them. For it is recorded that some of these go down into pits and remain there for several days, not desiring even to behold the light of the sun since the deceased also is bereft of it. At any rate the tragic poet Ion, who was not without knowledge of the foolishness of these peoples, has represented a woman as saying: The nurse of lusty children I have come, To supplicate you, from the mourning pits. And some of the barbarians even cut off parts of their bodies, their noses and ears, and mutilate other portions of their bodies also, thinking to gratify the dead by abandoning that moderation of feeling which Nature enjoins in such cases."],[22,22,"But I dare say that, in answer to this, some may assert their belief that there need not be mourning for every death, but only for untimely deaths, because of the failure of the dead to gain what are commonly held to be the advantages of life, such as marriage, education, manhood, citizenship, or public office (for these are the considerations, they say, which most cause grief to those who suffer misfortune through untimely deaths, since they are robbed of their hope out of due time); but they do not realize that the untimely death shows no disparity if it be considered with reference to the common lot of man. For just as when it has been decided to migrate to a new fatherland, and the journey is compulsory for all, and none by entreaty can escape it, some go on ahead and others follow after, but all come to the same place; in the same manner, of all who are journeying toward Destiny those who come more tardily have no advantage over those who arrive earlier. If it be true that untimely death is an evil, the most untimely would be that of infants and children, and still more that of the newly born. But such deaths we bear easily and cheerfully, but the deaths of those who have already lived some time with distress and mourning because of our fanciful notion, born of vain hopes, since we have come to feel quite assured of the continued tarrying with us of persons who have lived so long. But if the years of man’s life were but twenty, we should feel that he who passed away at fifteen had not died untimely, but that he had already attained an adequate measure of age, while the man who had completed the prescribed period of twenty years, or who had come close to the count of twenty years, we should assuredly deem happy as having lived through a most blessed and perfect life. But if the length of life were two hundred years, we should certainly feel that he who came to his end at one hundred was cut off untimely, and we should betake ours elves to wailing and lamentation."],[23,23,"It is evident, therefore, that even the death which we call untimely readily admits of consolation, both for these reasons and for those previously given. For in fact Troïlus shed fewer tears than did Priam; and if Priam had died earlier, while his kingdom and his great prosperity were at their height, he would not have used such sad words as he did in his conversation with his own son Hector, when he advised him to withdraw from the battle with Achilles; he says: Come then within the walled city, my son, so to save from destruction All of the men and the women of Troy, nor afford a great triumph Unto the offspring of Peleus, and forfeit the years of your lifetime. Also for me have compassion, ill-starred, while yet I have feeling; Hapless I am; on the threshold of eld will the Father, descended from Cronus, Make me to perish in pitiful doom, after visions of evils, Sons being slain and our daughters as well being dragged to be captives, Chambers of treasure all wantonly plundered and poor little children Dashed to the earth in the terrible strife by the merciless foeman, Wives of my sons being dragged by the ravishing hands of Achaeans. Me, last of all, at the very front doors shall the dogs tear to pieces, Ravening, eager for blood, when a foeman wielding his weapon, Keen-edged of bronze, by a stroke or a throw, takes the life from my body. Yet when the dogs bring defilement on hair and on beard that is hoary, And on the body as well of an old man slain by the foeman, This is the saddest of sights ever seen by us unhappy mortals. Thus did the old man speak, and his hoary locks plucked by the handful, Tearing his hair from his head, but he moved not the spirit of Hector. Since you have, then, so very many examples regarding the matter, bear in mind the fact that death relieves not a few persons from great and grievous ills which, if they had lived on, they would surely have experienced. But, out of regard for the due proportions of my argument, I omit these, contenting myself with what has been said touching the wrongfulness of being carried away beyond natural and moderate bounds to futile mourning and ignoble lamentation."],[24,24,"Crantor says that not being to blame for one’s unhappy state is no small alleviation for misfortunes; but I should say that it surpasses all others as a remedy for the cure of grief. But affection and love for the departed does not consist in distressing ourselves, but in benefiting the beloved one; and a benefit for those who have been taken away is the honour paid to them through keeping their memory green. For no good man, after he is dead, is deserving of lamentations, but of hymns and songs of joy; not of mourning, but of an honourable memory; not of sorrowing tears, but of offerings of sacrifice,—if the departed one is now a partaker in some life more divine, relieved of servitude to the body, and of these everlasting cares and misfortunes which those who have received a mortal life as their portion are constrained to undergo until such time as they shall complete their allotted earthly existence, which Nature has not given to us for eternity; but she has distributed to us severally the apportioned amount in accordance with the laws of fate."],[25,25,"Wherefore, over those who die men of good sense ought not to be carried away by sorrow beyond the natural and moderate limit of grief, which so affects the soul, into useless and barbarian mourning, and they ought not to wait for that outcome which has already been the lot of many in the past, the result of which is that they terminate their own lives in misery before they have put off their mourning, and gain nothing but a forlorn burial in their garments of sorrow, as their woes and the ills born of their unreasonableness follow them to the grave, so that one might utter over them the verse of Homer: While they were weeping and wailing black darkness descended upon them. We should therefore often hold converse with ourselves after this fashion and say: What ? Shall we some day cease grieving, or shall we consort with unceasing misery to the very end of our life ? For to regard our mourning as unending is the mark of the most extreme foolishness, especially when we observe how those who have been in the deepest grief and greatest mourning often become most cheerful under the influence of time, and at the very tombs where they gave violent expression to their grief by wailing and beating their breasts, they arrange most elaborate banquets with musicians and all the other forms of diversion. It is accordingly the mark of a madman thus to assume that he shall keep his mourning permanently. If, however, men should reason that mourning will come to an end after some particular event, they might go on and reason that it will come to an end when time, forsooth, has produced some effect; for not even God can undo what has been done. So, then, that which in the present instance has come to pass contrary to our expectation and contrary to our opinion has only demonstrated what is wont, through the very course of events, to happen in the case of many men. What then ? Are we unable, through reason, to learn this fact and draw the conclusion, that Full is the earth now of evils, and full of them too is the ocean, and also this: Such woes of woes for mortal men, And round about the Fates throng close; There is no vacant pathway for the air ?"],[26,26,"Not merely now, but long ago, as Crantor says, the lot of man has been bewailed by many wise men, who have felt that life is a punishment and that for man to be born at all is the greatest calamity. Aristotle says that Silenus when he was captured declared this to Midas. It is better to quote the very words of the philosopher. He says, in the work which is entitled Eudemus, or Of the Soul, the following: Wherefore, O best and blessedest of all, in addition to believing that those who have ended this life are blessed and happy, we also think that to say anything false or slanderous against them is impious, from our feeling that it is directed against those who have already become our betters and superiors. And this is such an old and ancient belief with us that no one knows at all either the beginning of the time or the name of the person who first promulgated it, but it continues to be a fixed belief for all time. And in addition to this you observe how the saying, which is on the lips of all men, has been passed from mouth to mouth for many years. What is this ? said he. And the other, again taking up the discourse, said: That not to be born is the best of all, and that to be dead is better than to live. And the proof that this is so has been given to many men by the deity. So, for example, they say that Silenus, after the hunt in which Midas of yore had captured him, when Midas questioned and inquired of him what is the best thing for mankind and what is the most preferable of all things, was at first unwilling to tell, but maintained a stubborn silence. But when at last, by employing every device, Midas induced him to say something to him, Silenus, forced to speak, said: Ephemeral offspring of a travailing genius and of harsh fortune, why do you force me to speak what it were better for you men not to know ? For a life spent in ignorance of one’s own woes is most free from grief. But for men it is utterly impossible that they should obtain the best thing of all, or even have any share in its nature (for the best thing for all men and women is not to be born); however, the next best thing to this, and the first of those to which man can attain, but nevertheless only the second best, is, after being born, to die as quickly as possible. It is evident, therefore, that he made this declaration with the conviction that the existence after death is better than that in life. One might cite thousands and thousands of examples under this same head, but there is no need to be prolix."],[27,27,"We ought not, therefore, to lament those who die young on the ground that they have been deprived of those things which in a long life are accounted good; for this is uncertain, as we have often said—whether the things of which they have been deprived are good or evil; for the evils are much the more numerous. And whereas we acquire the good things only with difficulty and at the expense of many anxieties, the evils we acquire very easily. For they say that the latter are compact and conjoined, and are brought together by many influences, while the good things are disjoined, and hardly manage to unite towards the very end of life. We therefore resemble men who have forgotten, not merely, as Euripides says, that Mortals are not the owners of their wealth, but also that they do not own a single one of human possessions. Wherefore we must say in regard to all things that We keep and care for that which is the gods’, And when they will they take it back again. We ought not, therefore, to bear it with bad grace if the gods make demand upon us for what they have loaned us for a short time. For even the bankers, as we are in the habit of saying frequently, when demand is made upon them for the return of deposits, do not chafe at the repayment, if they be honourable men. To those who do not make repayment with good grace one might fairly say, Have you forgotten that you accepted this on condition that you should return it ? Quite parallel is the lot of all mortals. For we hold our life, as it were, on deposit from the gods, who have compelled us to accept the account, and there is no fixed time for its return, just as with the bankers and their deposits, but it is uncertain when the depositor will demand payment. If a man, therefore, is exceedingly indignant, either when he himself is about to die, or when his children have died, must he not manifestly have forgotten that he is but human and the father of children who are mortal ? For it is not characteristic of a man of sense to be unaware of the fact that man is a mortal creature, and that he is born to die. At any rate, if Niobe of the fable had had this conception ready at hand, that even the woman who, Laden with the happy burden Of sweet life and growing children, Looks upon the pleasant sunlight, must die, she would not have been so resentful as to wish to abandon life on account of the magnitude of her misfortune, and to implore the gods that she herself might be hurried to the most awful perdition. There are two of the inscriptions at Delphi which are most indispensable to living. These are: Know thyself and Avoid extremes, for on these two commandments hang all the rest. These two are in harmony and agreement with each other, and the one seems to be made as clear as possible through the other. For in self-knowledge is included the avoidance of extremes, and in the latter is included self-knowledge. Therefore Ion speaks of the former as follows: Not much to say is Know thyself; to do This, Zeus alone of gods doth understand. And, of the other, Pindar says: The wise have landed with exceeding praise the words Avoid extremes."],[28,28,"If, then, one keeps these in mind as god-given injunctions, he will be able easily to adapt them to all the circumstances of life, and to bear with such circumstances intelligently, by being heedful of his own nature, and heedful, in whatever may befall him, not to go beyond the limit of propriety, either in being elated to boastfulness or in being humbled and cast down to wailings and lamentations, through weakness of the spirit and the fear of death which is implanted in us as a result of our ignorance of what is wont to happen in life in accordance with the decree of necessity or destiny. Excellent is the advice which the Pythagoreans gave, saying: Whatsoe’er woes by the gods’ dispensation all mortals must suffer, What be the fate you must bear, you should bear it and not be indignant. And the tragic poet Aeschylus says: It is the mark of just and knowing men In woes to feel no anger at the gods; and Euripides: Of mortals he who yields to fate we think Is wise and knows the ways of Providence; and in another place he says: Of mortals he who bears his lot aright To me seems noblest and of soundest sense."],[29,29,"Most people grumble about everything, and have a feeling that everything which happens to them contrary to their expectations is brought about through the spite of Fortune and the divine powers. Therefore they wail at everything, and groan, and curse their luck. To them one might say in retort: God is no bane to you; ’tis you yourself, you and your foolish and distorted notions due to your lack of education. It is because of this fallacious and deluded notion that men cry out against any sort of death. If a man die while on a journey, they groan over him and say: Wretched his fate; not for him shall his father or much revered mother Close his dear eyelids in death. But if he die in his own land with his parents at his bedside, they deplore his being snatched from their arms and leaving them the memory of the painful sight. If he die in silence without uttering a word about anything, they say amid their tears: No, not a word did you say to me, which for the weight of its meaning Ever might dwell in my mind. But if he talked a little at the time of his death, they keep his words always before their mind as a sort of kindling for their grief. If he die suddenly, they deplore his death, saying, He was snatched away; but if he lingered long, they complain that he wasted away and suffered before he died. Any pretext is sufficient to arouse grief and lamentations. This movement the poets initiated, and especially the first of them, Homer, who says: E’en as a father laments as the pyre of his dead son he kindles, Wedded not long; by his death he brought woe to his unhappy parents. Not to be told is the mourning and grief that he caused for his parents. And yet so far it is not evident that the father is justified in bewailing thus. But note this next line: Only and darlingest son, who is heir to his many possessions."],[30,30,"For who knows but that God, having a fatherly care for the human race, and foreseeing future events, early removes some persons from life untimely? Wherefore we must believe that they undergo nothing that should be avoided. (For In what must be, there’s naught that men need dread, nor in any of those events which come to pass in accordance with the postulates or the logical deductions of reason), both because the great majority of deaths forestall other and greater troubles and because it were better for some not to be born even, for others to die at the very moment of birth, for others after they have gone on in life a little way, and for still others while they are in their full vigour. Toward all such deaths we should maintain a cheerful frame of mind, since we know that we cannot escape destiny. It is the mark of educated men to take it for granted that those who seem to have been deprived of life untimely have but forestalled us for a brief time; for the longest life is short and momentary in comparison with eternity. And we know, too, that many who have protracted their period of mourning have, after no long time, followed their lamented friends, without having gained any advantage from their mourning, but only useless torment by their misery. Since the time of sojourn in life is very brief, we ought not, in unkempt grief and utterly wretched mourning, to ruin our lives by racking ourselves with mental anguish and bodily torments, but to turn to the better and more human course, by striving earnestly to converse with men who will not, for flattery, grieve with us and arouse our sorrows, but will endeavour to dispel our griefs through noble and dignified consolation. We should hearken to Homer and keep in mind those lines of his which Hector spoke to Andromache, endeavouring, in his turn, to comfort her: Dearest, you seem much excited; be not overtroubled in spirit; No man beyond what is fated shall send me in death unto Hades. For not a man among mortals, I say, has escaped what is destined, Neither the base nor the noble, when once he has entered life’s pathway. Of this destiny the poet elsewhere says: When from his mother he came, in the thread of his life Fate entwined it."],[31,31,"Keeping these things before our mind, we shall rid ourselves of the useless and vain extremes of mourning, since the time remaining of our life is altogether short. We must therefore be chary of it, so that we may live it in cheerfulness of spirit and without the disturbance of mournful griefs, by giving up the outward signs of sorrow and by bethinking ourselves of the care of our bodies and the welfare of those who live with us. It is a good thing also to call to mind the arguments which most likely we have sometimes employed with relatives or friends who found themselves in similar calamities, when we tried to comfort them and to persuade them to bear the usual happenings of life in the usual way and a man’s lot like a man; and it is a good thing, too, not to put ourselves in the position of being able to help others to find relief from grief, but ourselves to have no profit in recalling the means through which we must cure the soul’s distress—by healing remedies of reason —since we should postpone anything else rather than the putting aside of grief. And yet one poet says that the man who in any matter puts off till to-morrow is wrestling with destruction—a proverb which is repeated among all men. Much more, I think, is this true of the man who puts over to a future time the experiences which his soul finds so troublesome and so hard to face."],[32,32,"It is a good thing, too, to contemplate those men who nobly and high-mindedly and calmly have been resigned to the deaths which have befallen their sons—Anaxagoras of Clazomenae, Demosthenes of Athens, Dion of Syracuse, King Antigonus, and very many others among men both of earlier times and of our own day. Of these, Anaxagoras, according to the traditional story, was talking about natural philosophy in conversation with his friends, when he heard from one of the messengers, who were sent to bring him the news, of the end which had befallen his son. He stopped for a moment and then said to those present, I knew that I had begotten a son who was mortal. Pericles, who was called the Olympian because of his surpassing power of reasoning and of understanding, learned that both his sons, Paralus and Xanthippus, had passed from life. Protagoras describes his conduct in these words: His sons were comely youths, but though they died within seven days of each other, he bore their deaths without repining. For he continued to hold to that serenity from which day by day he added greatly to his credit of being blest by Fortune and untroubled by sorrow, and to his high repute with the people at large. For each and every man, as he beheld Pericles bearing his sorrows so stoutly, felt that he was high-minded and manful and his own superior, being only too well aware of what would be his own helplessness under such circumstances. For Pericles, immediately after the tidings about his two sons, none the less placed the garland upon his head, according to the time-honoured custom at Athens, and, clad in garb of white, harangued the people, taking lead in good counsel, and inspiriting the Athenians to war. Xenophon, the follower of Socrates, was once offering sacrifice when he learned from the messengers who had come from the field of battle that his son Gryllus had met his death while fighting. He took the garland from his head and questioned them as to how he had died. When the messengers reported that he died nobly, displaying the greatest valour and after slaying many of the enemy, Xenophon was completely silent for a few moments while mastering his emotion by the power of reason, and then, replacing the gai’land, he completed the sacrifice, remarking to the messengers, I prayed to the gods, not that my son should be immortal or even long of life (for it is not clear whether it be of advantage so), but that he should be brave and patriotic; and so it has come to pass. Dion of Syracuse was sitting in consultation with his friends, when there arose, in the house a commotion and a great screaming, and upon inquiring the cause and hearing what had happened—that his son had fallen from the roof and been killed—he was not at all disconcerted, but commanded the corpse to be given over to the women for the usual preparation for burial, and he himself did not leave off the discussion in which he was engaged. His example, they say, Demosthenes the orator emulated when he lost his only and much-loved daughter, of whom Aeschines, thinking to reproach Demosthenes, speaks as follows: On the seventh day after his daughter’s death, before he had mourned for her or performed the customary rites, putting on a garland and resuming his white apparel, he offered a sacrifice in public and violated all custom, when he had lost, poor wretch, his only daughter, who was the first child to address him as father. So then Aeschines, purposing, after the manner of the political speaker, to reproach him, rehearsed these facts, being quite unaware that thereby he was really commending Demosthenes, who put aside his grief, and displayed his patriotism in preference to his feelings for his kindred. Antigonus the king, on learning of the death of his son Alcyoneus, which had occurred in the line of battle, gazed proudly upon the messengers who had brought news of the calamity, and, after waiting for a moment, said, bowing his head, Not so very early, Alcyoneus, have you departed this life, since you always rushed so recklessly against the enemy without a thought either of your own safety or of my counsels. The whole world wonders at these men and admires them for their nobility of mind, but others have not the ability to imitate them in practice because of that weakness of spirit which results from lack of education. But although there are so many examples, which have been handed down to us through both Greek and Roman history, of men who have behaved nobly and honourably at the deaths of their relatives, yet what has been said will suffice to induce you to put aside mourning, which is the most distressing of all things, and also the fruit less pain, which serves no useful purpose, involved in mourning."],[33,33,"The fact that those who excel in virtues pass on to their fate while young, as though beloved of the gods, I have already called to your attention in an earlier part of my letter, and I shall endeavour at this time to touch upon it very briefly, merely adding my testimony to that which has been so well said by Menander : Whom the gods love dies young. But perhaps, my dearest Apollonius, you would say in retort that your young son had been placed under the special care of Apollo and the Fates, and that it should have been you who, on departing this life, received the last offices from him, after he had come to full manhood; for this, you say, is in accordance with nature. Yes, in accordance with your nature, no doubt, and mine, and that of mankind in general, but not in accordance with the Providence which presides over all or with the universal dispensation. But for that boy, now among the blessed, it was not in accordance with nature that he should tarry beyond the time allotted to him for life on this earth, but that, after fulfilling this term with due obedience, he should set forth to meet his fate, which was already (to use his own words ) summoning him to himself. But he died untimely. Yes, but for this very reason his lot is happier, and he is spared many evils; for Euripides says: Life bears the name of life, being but toil. But he, in the most blooming period of his years, has departed early, a perfect youth, envied and admired by all who knew him. He was fond of his father and mother and his relatives and friends, or, to put it in a word, he loved his fellow men; he respected the elderly among his friends as fathers, he was affectionate towards his companions and familiar friends, he honoured his teachers, and was most kind toward strangers and citizens, gentle with all and beloved of all, both because of his charm of appearance and because of his affable kindliness. Ah well, but he, bearing with him the fair and fitting fame of your righteousness and his own conjoined, has departed early to eternity from out this mortal life, as from an evening party, before falling into any such grossness of conduct as is wont to be the concomitant of a long old age. And if the account of the ancient poets and philosophers is true, as it most likely is, and so there is for those of the departed who have been righteous a certain honour and preferment, as is said, and a place set apart in which their souls pass their existence, then you ought to be of good hope for your dear departed son that he will be reckoned among their number and will be with them."],[34,34,"These are the words of the melic poet Pindar regarding the righteous in the other world: For them doth the strength of the sun shine below, While night all the earth doth overstrow. In meadows of roses their suburbs lie, Roses all tinged with a crimson dye. They are shaded by trees that incense bear, And trees with golden fruit so fair. Some with horses and sports of might, Others in music and draughts delight. Happiness there grows ever apace, Perfumes are wafted o’er the loved place, As the incense they strew where the gods’ altars are And the fire that consumes it is seen from afar. And a little farther on, in another lament for the dead, speaking of the soul, he says : In happy fate they all Were freed by death from labour’s thrall. Man’s body follows at the beck of death O’ermastering. Alive is left The image of the stature that he gained, Since this alone is from the gods obtained. It sleeps while limbs move to and fro, But, while we sleep, in dreams doth show The choice we cannot disregard Between the pleasant and the hard."],[35,35,"The divine Plato has said a good deal in his treatise On the Soul about its immortality, and not a little also in the Republic and Meno and Gorgias, and here and there in his other dialogues. What is said in the dialogue On the Soul I will copy, with comments, and send you separately, as you desired. But for the present occasion these words, which were spoken to Callicles the Athenian, the friend and disciple of Gorgias the orator, are timely and profitable. They say that Socrates, according to Plato’s account, says: Listen to a very beautiful story, which you, I imagine, will regard as a myth, but which I regard as a story; for what I am going to say I shall relate as true. As Homer tells the tale, Zeus, Poseidon, and Pluto divided the kingdom when they received it from their father. Now this was the custom regarding men even in the time of Cronus, and it has persisted among the gods to this day—that the man who has passed through life justly and in holiness shall, at his death, depart to the Islands of the Blest and dwell in all happiness beyond the reach of evil, while he who has lived an unjust and godless life shall go to the prison-house of justice and punishment, which they call Tartarus. The judges of these men, in the time of Cronus and in the early days of Zeus’s dominion, were living, and judged the living, giving judgement on the day when the men were about to die. As time went on, for some reason the cases were not decided well. Accordingly Pluto and the supervisors in the Islands of the Blest went to Zeus and said to him that there kept coming to them at both places inadmissible persons. Very well, said Zeus, then I shall put a stop to this proceeding. The judgements are now rendered poorly; for, said he, those who are judged are judged with a covering on them, since they are judged while alive, and so, he continued, a good many perhaps who have base souls are clad with beautiful bodies and ancestry and riches, and, when the judgement takes place, many come to testify for them that they have lived righteously. So not only are the judges disconcerted by these things, but at the same time they themselves sit in judgement with a covering on them, having before their own souls, like a veil, their eyes and ears and their whole body. All these things come between, both their own covering and that of those who are being judged. In the first place, then, all their foreknowledge of death must be ended; for now they have foreknowledge of it. So Prometheus has been told to put an end to this. Secondly, they must be judged divested of all these things; for they must be judged after they have died. The judge also must be naked, and dead, that he may view with his very soul the very soul of every man instantly after he has died, and isolated from all his kin, having left behind on earth all earthly adornments, so that his judgement may be just. I, therefore, realizing this situation sooner than you, have made my own sons judges, two from Asia—Minos and Rhadamanthys‚Äîand one from Europe‚ÄîAeacus. These, then, as soon as they have died, shall sit in judgement in the meadow at the parting of the ways whence the two roads lead, the one to the Islands of the Blest and the other to Tartarus. The people of Asia shall Rhadamanthys judge, while Aeacus shall judge the people of Europe; and to Minos I shall give the prerogative of pronouncing final judgement in case the other two be in any doubt, in order that the decision in regard to the route which men must take shall be as just as possible. This, Callicles, is what I have heard, and believe to be true; and from these words I draw the following inference‚—that death is, as it seems to me, nothing else than the severing of two things, soul and body, from each other."],[36,36,"Having collected and put together these extracts, my dearest Apollonius, with great diligence, I have completed this letter of condolence to you, which is most needful to enable you to put aside your present grief and to put an end to mourning, which is the most distressing of all things. In it is included also for your son, Apollonius, a youth so very dear to the gods, a fitting tribute, which is much coveted by the sanctified—a tribute due to his honourable memory and to his fair fame, which will endure for time eternal. You will do well, therefore, to be persuaded by reason, and, as a favour to your dear departed son, to turn from your unprofitable distress and desolation, which affect both body and soul, and to go back to your accustomed and natural course of life. Forasmuch as your son, while he was living among us, was sorry to see either you or his mother downcast, even so, now that he is with the gods and is feasting with them, he would not be well satisfied with your present course of life. Resume, therefore, the spirit of a brave-hearted and high-minded man who loves his offspring, and set free from all this wretchedness both yourself, the mother of the youth, and your relatives and friends, as you may do by pursuing a more tranquil form of life, which will be most gratifying both to your son and to all of us who are concerned for you, as we rightly should be."]],"t2":[[0,0,"As soon, Apollonius, as I heard the news of the untimely death of your son, who was very dear to us all, I fell sick of the same grief with you, and shared your misfortune with all the tenderness of sympathy. For he was a sweet and modest young man, devout towards the Gods, obedient to his parents, and obliging to his friends; indeed doing all things that were just. But when the tears of his funeral were scarcely dry, I thought it a time very improper to call upon you and put you in mind that you should bear this accident like a man; for when this unexpected affliction made you languish both in body and mind, I considered then that compassion was more seasonable than advice. For the most skilful physicians do not put a sudden stop to a flux of humors, but give them time to settle, and then foment the swelling by softening and bringing it to a head with medicines outwardly applied."],[1,1,"So now that a competent time is past—time which brings all things to maturity—since the first surprise of your calamity, I believed I should do an acceptable piece of friendship, if I should now comfort you with those reasons which may lessen your grief and silence your complaints. Soft words alleviate a wounded heart, If you in time will mitigate the smart. Euripides hath said wisely to this purpose:— Our applications should suited be Unto the nature of the malady; Of sorrow we should wipe the tender eyes, But the immoderate weeper should chastise For of all the passions which move and afflict the mind of man, sorrow in its nature is the most grievous; in some they say it hath produced madness, others have contracted incurable diseases, and some out of the vehemence of it have laid violent hands upon themselves."],[2,2,"Therefore to be sad, even to an indisposition, for the death of a son proceeds from a principle of nature, and it is out of our power to prevent it. I dislike those who boast so much of hard and inflexible temper which they call apathy, it being a disposition which never happens and never could be of use to us; for it would extinguish that sociable love we ought to have for one another, and which it is so necessary above all things to preserve. But to mourn excessively and to accumulate grief I do affirm to be altogether unnatural, and to result from a depraved opinion we have of things; therefore we ought to shun it as destructive in itself, and unworthy of a virtuous man; but to be moderately affected by grief we cannot condemn. It were to be wished, saith Crantor the Academic, that we could not be sick at all; but when a distemper seizeth us, it is requisite we should have sense and feeling in case any of our members be plucked or cut off. For that talkedof apathy can never happen to a man without great detriment; for as now the body, so soon the very mind would be wild and savage."],[3,3,"Therefore in such accidents, it is but reasonable that they who are in their right senses should avoid both extremes, of being without any passion at all and of having too much; for as the one argues a mind that is obstinate and fierce, so the other doth one that is soft and effeminate. He therefore hath cast up his accounts the best, who, confining himself within due bounds, hath such ascendant over his temper, as to bear prosperous and adverse fortune with the same equality, whichsoever it is that happens to him in this life. He puts on those resolutions as if he were in a popular government where magistracy is decided by lot; if it luckily falls to his share, he obeys his fortune, but if it passeth him, he doth not repine at it. So we must submit to the dispensation of human affairs, without being uneasy and querulous. Those who cannot do this want prudence and steadiness of mind to bear more happy circumstances; for amongst other things which are prettily said, this is one remarkable precept of Euripides:— If Fortune prove extravagantly kind, Above its temper do not raise thy mind; If she disclaims thee like a jilting dame, Be not dejected, but be still the same, Like gold unchanged amidst the hottest flame. For it is the part of a wise and well-educated man, not to be transported beyond himself with any prosperous events, and so, when the scene of fortune changeth, to observe still the comeliness and decency of his morals. For it is the business of a man that lives by rule, either to prevent an evil that threatens him, or, when it is come, to qualify its malignity and make it as little as he can, or put on a masculine brave spirit and so resolve to endure it. For there are four ways that prudence concerns herself about any thing that is good; she is either industrious to acquire or careful to preserve, she either augments or useth it well. These are the measures of prudence, and consequently those of all other virtues, by which we ought to square ourselves in either fortune. For no man lives who always happy is. And, by Jove, you should not hinder what ought to be done,— Those things which in their nature ought to be."],[4,4,"For, as amongst trees some are very thick with fruit, and some bear none at all; amongst living creatures some are very prolific, and some barren; and as in the sea there is alternate vicissitude of calms and tempests, so in human life there are many and various circumstances which distract a man into divers changes of fortune. One considering this matter hath not said much from the purpose:— Think not thyself, O Atreus’ son, forlorn; Thou always to be happy wast not born. Even Agamemnon’s self must be a shade, For thou of frail materials art made. Sorrow and joy alternately succeed; ’spite of thy teeth, the Gods have so decreed. These verses are Menander’s. If thou, O Trophimus, of all mankind, Uninterrupted happiness couldst find; If when thy mother brought thee forth with pain, I)idst this condition of thy life obtain, That only prosperous gales thy sails should fill, And all things happen ’cording to thy will; If any of the Gods did so engage, Such usage justly might provoke thy rage, Matter for smart resentment might afford, For the false Deity did break his word. But if thou unexcepted saw’st the light, Without a promise of the least delight, I say to thee (gravely in tragic style) Thou ought to be more patient all the while. In short,—and to say more there’s no one can,— Which is a name of frailty, thou’rt a man; A creature more rejoicing is not found, None more dejected creeps upon the ground. Though weak, yet he in politics refines, Involves himself in intricate designs; With nauseous business he himself doth cloy, And so the pleasure of his life destroy. In great pursuits thou never hast been cross’d No disappointments have thy projects lost; Nay, such hath been the mildness of thy fate, Hast no misfortune had of any rate; If Fortune is at any time severe, Serene and undisturbed thou must appear. But though this be the state of all sublunary things, yet such is the extravagant pride and folly of some men, that if they are raised above the common by the greatness of their riches or functions of magistracy, or if they arrive to any eminent charge in the commonwealth, they presently swell with the titles of their honor, and threaten and insult over their inferiors; never considering what a treacherous Goddess Fortune is, and how easy a revolution it is for things that are uppermost to be thrown down from their height and for humble things to be exalted, and that these changes of Fortune are performed quickly and in the swiftest moments of time. To seek for any certainty therefore in that which is uncertain is the part of those who judge not aright of things:— Like to a wheel that constantly goes round, One part is up whilst t’other’s on the ground."],[5,5,"But the most sovereign remedy against sorrow is our reason, and out of this arsenal we may arm ourselves with defence against all the casualties of life; for every one ought to lay down this as a maxim, that not only is he himself mortal in his nature, but life itself decays, and things are easily changed into quite the contrary to what they are; for our bodies are made up of perishing ingredients. Our fortunes and our passions too are subject to the same mortality; indeed all things in this world are in perpetual flux,— Which no man can avoid with all his care. It is an expression of Pindar, that we are held to the dark bottom of hell by necessities as hard as iron. And Euripides says:— No worldly wealth is firm and sure; But for a day it doth endure. And also:— From small beginnings our misfortunes grow, And little rubs our feet do overthrow; A single day is able down to cast Some things from height, and others raise as fast. Demetrius Phalereus affirms that this was truly said, but that the poet had been more in the right if for a single day he had put only a moment of time. For earthly fruits and mortal men’s estate Turn round about in one and selfsame rate; Some live, wax strong, and prosper day by day, While others are cast down and fade away. And Pindar hath it in another place, What are we, what are we not? Man is but a shadow’s dream. He used an artificial and very perspicuous hyperbole to draw human life in its genuine colors; for what is weaker than a shadow? Or what words can be found out whereby to express a shadow’s dream? Crantor hath something consonant to this, when, condoling Hippocles upon the loss of his children, he speaks after this manner:— These are the things which all the old philosophers talk of and have instructed us in; which though we do not agree to in every particular, yet this hath too sharp a truth in it, that our life is painful and full of difficulties; and if it doth not labor with them in its own nature, yet we ourselves have infected it with that corruption. For the inconstancy of Fortune joined us at the beginning of our journey, and hath accompanied us ever since; so that it can produce nothing that is sound or comfortable unto us; and the bitter potion was mingled for us as soon as we were born. For the principles of our nature being mortal is the cause that our judgment is depraved, that diseases, cares, and all those fatal inconveniences afflict mankind. But what need of this digression? Only that we may be made sensible that it is no unusual thing if a man be unfortunate; but we are all subject to the same calamity. For as Theophrastus saith, Fortune surpriseth us unawares, robs us of those things we have got by the sweat of our industry, and spoils the gaudy appearance of a prosperous condition; and this she doth when she pleaseth, not being stinted to any periods of time. These and things of the like nature it is easy for a man to ponder with himself, and to hearken to the sayings of ancient and wise men; among whom divine Homer is the chief, who sung after this manner:— Of all that breathes or grovelling creeps on earth, Most man is vain! calamitous by birth: To-day, with power elate, in strength he blooms; The haughty creature on that power presumes: Anon from Heaven a sad reverse he feels; Untaught to bear, ’gainst Heaven the wretch rebels. For man is changeful, as his bliss or woe; Too high when prosperous, when distress’d too low. And in another place:— What or from whence I am, or who my sire (Replied the chief), can Tydeus’ son enquire? Like leaves on trees the race of man is found, Now green in youth, now withering on the ground; Another race the following spring supplies; They fall successive, and successive rise. So generations in their course decay; So flourish these, when those are past away. How prettily he managed this image of human life appears from what he hath said in another place:— For what is man? Calamitous by birth, They owe their life and nourishment to earth; Like yearly leaves, that now with beauty crown’d, Smile on the sun, now wither on the ground. When Pausanias the king of Sparta was frequently bragging of his performances, and bidding Simonides the lyric poet in raillery to give him some wise precept, he, knowing the vain-glory of him that spoke, admonished him to remember that he was a man. Philip the king of Macedon, when he had received three despatches of good news at the same time, of which the first was that his chariots had won the victory in the Olympic games, the second, that his general Parmenio had overcome the Dardanians in fight, and the third, that his wife Olympias had brought him forth an heir,—lifting up his eyes to heaven, he passionately cried out, Propitious Daemon! let the affliction be moderate by which thou intendest to be even with me for this complicated happiness. Theramenes, one of the thirty tyrants of Athens, when he alone was preserved from the ruins of a house that fell upon the rest of his friends as they were sitting at supper, and all came about him to congratulate him on his escape,—broke out in an emphatical accent, Fortune! for what calamity dost thou reserve me? And not long after, by the command of his fellow-tyrants, he was tormented to death."],[6,6,"But Homer seems to indicate a particular praise to himself, when he brings in Achilles speaking thus to Priam, who was come forth to ransom the body of Hector:— Rise then; let reason mitigate our care: To mourn avails not: man is born to bear. Such is, alas! the Gods’ severe decree: They, only they, are blest, and only free. Two urns by Jove’s high throne have ever stood, The source of evil one, and one of good; From thence the cup of mortal man he fills, Blessings to these, to these distributes ills; To most he mingles both; the wretch decreed To taste the bad unmix’d is cursed indeed; Pursued by wrongs, by meagre famine driven, He wanders, outcast both of earth and heaven. Hesiod, who was the next to Homer both in respect of time and reputation, and who professed to be a disciple of the Muses, fancied that all evils were shut up in a box, and that Pandora opening it scattered all sorts of mischiefs through both the earth and seas:— The cover of the box she did remove, And to fly out the crowding mischief strove; But slender hope upon the brims did stay, Ready to vanish into air away; She with retrieve the haggard in did put, And on the prisoner close the box did shut; But plagues innumerable abroad did fly, Infecting all the earth, the seas, and sky, Diseases now with silent feet do creep, Torment us waking, and afflict our sleep. These midnight evils steal without a noise, For Jupiter deprived them of their voice."],[7,7,"After these the comedian, talking of those who bear afflictions uneasily, speaks consonantly to this purpose:— If we in wet complaints could quench our grief, At any rate we’d purchase our relief; With proffered gold would bribe off all our fears, And make our eyes distil in precious tears. But the Gods mind not mortals here below, Nor the least thought on our affairs bestow; But with an unregarding air pass by, Whether our cheeks be moist, or whether dry. Unhappiness is always sorrow’s root, And tears do hang from them like crystal fruit. And Dictys comforts Danae, who was bitterly taking on, after this manner:— Dost think that thy repinings move the grave, Or from its jaws thy dying son can save? If thou would’st lessen it, thy grief compare;— Consider how unhappy others are; How many bonds of slavery do hold; How many of their children robbed grow old; How sudden Fate throws off th’ usurped crown, And in the dirt doth tread the tyrant down. Let this with deep impression in thee sink, And on these revolutions often think. He bids her consider the condition of those who have suffered equal or greater afflictions, and by such a parallel to comfort up her own distempered mind."],[8,8,"And here that opinion of Socrates comes in very pertinently, who thought that if all our misfortunes were laid in one common heap, whence every one must take an equal portion, most people would be contented to take their own and depart. After this manner Antimachus the poet allayed his grief when he lost his wife Lyde, whom he tenderly loved; for he writ an elegy upon her, which he called by her own name, and in it he numbered up all the calamities which have befallen great men; and so by the remembrance of other men’s sorrows he assuaged his own. By this it may appear, that he who comforts another who is macerating himself with grief, and demonstrates to him, by reckoning up their several misfortunes, that he suffers nothing but what is common to him with other men, takes the surest way to lessen the opinion he had of his condition, and brings him to believe that it is not altogether so bad as he took it to be."],[9,9,"Aeschylus also doth justly reprimand those who think death to be an evil, declaring after this manner:— Some as a thing injurious death do fly; But of all mischiefs ’tis the remedy. And he who spoke thus very nicely imitated him:— Come, with impatience I expect thee, Death; And stop with thy obliging hand my breath: To thee as a physician all resort, And we through tempests sail into thy port. And it is great to speak this sentence with courage:— Where is the slave who never fears to die? Or this:— And shadows never scare me, thanks to hell. But what is it at length in death, that is so grievous and troublesome? For I know not how it comes to pass that, when it is so familiar and as it were related to us, it should seem so terrible. How can it be rational to wonder, if that cleaves asunder which is divisible, if that melts whose nature is liquefaction, if that burns which is combustible, and so, by a parity of reason, if that perisheth which by nature is perishable? For when is it that death is not in us? For, as Heraclitus saith, it is the same thing to be dead and alive, asleep and awake, a young man and decrepit; for these alternately are changed one into another. For as a potter can form the shape of an animal out of his clay and then as easily deface it, and can repeat this backwards and forwards as often as he pleaseth, so Nature too out of the same materials fashioned first our grandfathers, next our fathers, then us, and in process of time will engender others, and again others upon these. For as the flood of our generation glides on without any intermission and will never stop, so in the other direction the stream of our corruption flows eternally on, whether it be called Acheron or Cocytus by the poets. So that the same cause which first showed us the light of the sun carries us down to infernal darkness. And in my mind, the air which encompasseth us seems to be a lively image of the thing; for it brings on the vicissitudes of night and day, life and death, sleeping and waking. For this cause it is that life is called a fatal debt, which our fathers contracted and we are bound to pay; which is to be done calmly and without any complaint, when the creditor demands it; and by this means we shall show ourselves men of sedate passions."],[10,10,"And I believe Nature, knowing the confusion and shortness of our life, hath industriously concealed the end of it from us, this making for our advantage. For if we were sensible of it beforehand, some would pine away with untimely sorrow, and would die before their death came. For she saw the woes of this life, and with what a torrent of cares it is overflowed,—which if thou didst undertake to number, thou wouldst grow angry with it, and confirm that opinion which hath a vogue amongst some, that death is more desirable than life. Simonides hath glossed upon it after this manner:— Our time is of a short and tender length, Cares we have many, and but little strength; Labors in crowds push one another on, And cruel destiny we cannot shun. The casting of these lots is very just, For good and bad lie in one common dust. Pindar hath it so:— The Gods unequal have us mortals vexed, For to one good, two evils are annexed: They pay a single joy with double care, And fools such dispensations cannot bear. Sophocles so:— Why at a mortal’s death dost thou complain? Thou know’st not what may be his future gain. And Euripides so:— Dost thou not know the state of human things? A faithful monitor thy instruction brings. Inevitable death hangs o’er our head, And threatens falling by a doubtful thread. There’s no man can be certain over night, If he shall live to see to-morrow’s light. Life without any interruption flows, And the results of fate there’s no man knows. If then the condition of human life is such as they speak of, why do we not rather applaud their good fortunes who are feed from the drudgery of it, than pity and deplore them, as some men’s folly prompts them to do?"],[11,11,"Socrates said that death was like either to a very deep sleep, or to a journey taken a great way and for a long time, or else to the utter extinction of soul and body; and if we examine each of these comparisons, he said, we shall find that death is not an evil upon any account. For if death is sleep, and no hurt happens to those who are in that innocent condition, it is manifest that neither are the dead ill dealt with. To what purpose should I talk of that which is so tritely known amongst all, that the most profound sleep is always the sweetest? Homer particularly attests it:— His senses all becalmed, he drew his breath, His sleep was sound, and quiet like to death. And in many places he saith thus,— She met Death’s brother, Sleep.— And again,— Twin brothers, Sleep and Death,— thereby representing the similitude (as it were) to the sight, for twins especially indicate similarity. And in another place he saith, Death is brazen sleep, thereby intimating to us that it is insensible. Neither hath he spoken much amiss who calls sleep the lesser mysteries of death; for sleep is really the first initiation into the mysteries of death. Diogenes the Cynic, when a little before his death he fell into a slumber, and his physician rousing him out of it asked him whether any thing ailed him, wisely answered, Nothing, sir, only one brother anticipates another,—Sleep before Death."],[12,12,"If death be like a journey, neither upon this account is it an evil, but rather the contrary; for certainly it is the emphasis of happiness to be freed from the incumbrances of the flesh and all those troublesome passions which attend it, which serve only to darken the understanding, and overspread it with all the folly that is incident to human nature. The very body, saith Plato, procures us infinite disquiet only to supply its daily necessities with food; but if any diseases are coincident, they hinder our contemplations, and stop us in our researches after truth. Besides, it distracts us with irregular desires, fears, and vain amours, setting before us so many fantastic images of things, that the common saying is here most true, that on account of the body we can never become wise. For wars, popular seditions, and shedding of blood by the sword are owing to no other original than this care of the body and gratifying its licentious appetites; for we fight only to get riches, and these we acquire only to please the body; so that those who are thus employed have not leisure to be philosophers. And after all, when we have retrieved an interval of time to seek after truth, the body officiously interrupts us, is so troublesome and importune, that we can by no means discern its nature. Therefore it is evident that, if we will clearly know any thing, we must divest ourselves of the body, and behold things as they are in themselves with the mind itself, that at last we may attain what we so much desire, and what we do profess ourselves the most partial admirers of, which is wisdom. And this we cannot consummately enjoy till after death, as reason teacheth us. For if so be that we can understand nothing clearly as long as we are clogged with flesh, one of these things must needs be, either that we shall never arrive at that knowledge at all, or only when we die; for then the soul will exist by itself, separate from the body; and whilst we are in this life, we shall make the nearest advances towards it, if we have no more to do with the body than what decency and necessity require, if we break off all commerce with it, and keep ourselves pure from its contagion, till God shall give us a final release, and then being pure and freed from all its follies, we shall converse (it is likely) with intelligences as pure as ourselves, with our unaided vision beholding perfect purity,—and this is truth itself. For it is not fit that what is pure should be apprehended by what is impure. Therefore, if death only transports us to another place, it is not to be looked upon as an evil, but rather as an exceeding good, as Plato hath demonstrated. The words of Socrates to his judges seem to me to be spoken even with inspiration: To fear death, gentlemen, is nothing else than to counterfeit the being wise, when we are not so. For he that fears death pretends to know what he is ignorant of; for no man is certain whether death be not the greatest good that can befall a man, but they positively dread it as if they were sure it was the greatest of evils. Agreeably to this said one after this manner:— Let no man fear what doth his labors end;— and death sets us free even from the greatest evils."],[13,13,"The Gods themselves bear witness to the truth of this, for many have obtained death as a gratuity from them. The less famous instances I will pass by, that I may not be prolix, and only mention those who are the most celebrated and in all men’s mouths. And in the first place, I will relate what befell Biton and Cleobis, two young men of Argos. They report that their mother being the priestess of Juno, and the time being come that she was to go up to the temple to perform the rites of the Goddess, and those whose office it was to draw her chariot tarrying longer than usual, these two young men harnessed themselves and took it up, and so carried their mother to the temple. She, being extremely taken with the piety of her sons, petitioned the Goddess that she would bestow upon them the best present that could be given to men; accordingly she cast them into that deep sleep out of which they never awoke, taking this way to recompense their ’filial zeal with death. Pindar writes of Agamedes and Trophonius, that after they had built a temple at Delphi, they requested of Apollo a reward for their work. It was answered them that they should have it within seven days, but in the mean while they were commanded to live freely and indulge their genius; accordingly they obeyed the dictate, and the seventh night they died in their beds. It is said also of Pindar, that when the deputies of the Boeotians were sent to consult the oracle, he desired them to enquire of it which was the best thing amongst men, and that the Priestess of the tripod gave them this answer,—that he could not be ignorant of it, if he was the author of those writings concerning Agamedes and Trophonius; but if he desired personally to know, it should in a little time be made manifest to him; and that Pindar hearing this prepared himself for the stroke of Fate and died in a short time after. Of Euthynous the Italian there is this memorable story, that he died suddenly, without anybody’s knowing the cause of his death. His father was Elysius the Terinean, who was a man of the first condition for his estate and virtue, being rich and honorable, and this being his only son and heir to all his fortune, which was very great, he had a strong jealousy upon him that he was poisoned, and not knowing how he should come to the information of it, he went into the vault where they invoke the dead, and after having offered sacrifice, as it is enjoined by the law, he slept in the place; when all things were in a midnight silence, he had this vision. His father appeared to him, to whom after having related his lamentable misfortune, he earnestly desired the ghost that he would assist him in finding out the cause. He answered that he was come on purpose to do it. But first, saith he, receive from this one what he hath brought thee, and thereby thou wilt understand the reason of all thy sorrow. The person that the father meant was very like to Euthynous both for years and stature; and the question being put to him who he was, he answered, I am the genius of thy son; and at the same time he reached out a book to him, which he opened and found these verses written therein:— ’Tis ignorance makes wretched men to err; Fate did to happiness thy son prefer. By destined death Euthynous seized we see; So ’twas the better both for him and thee. These are the stories which the ancientstell us."],[14,14,"But lastly, if death be the entire dissipation of soul and body (which was the third part of Socrates’s comparison), even then it cannot be an evil. For this would produce a privation of sense, and consequently a complete freedom from all solicitude and care; and if no good, so no evil would befall us. For good and evil alike must by nature inhere in that which has existence and essence; but to that which is nothing, and wholly abolished out of the nature of things, neither of the two can belong. Therefore, when men die, they return to the same condition they were in before they were born. For as, before we came into the world, we were neither sensible of good nor afflicted with evil, so it will be when we leave it; and as those things which preceded our birth did not concern us, so neither will those things which are subsequent to our death:— The dead secure from sorrow safe do lie, ’Tis the same thing not to be born and die. For it is the same state of existence after death as it was before we were born. Unless perhaps you will make a difference between having no being at all and the utter extinction of it, after the same manner that you make a distinction between an house and a garment after they are ruined and worn out, and at the time before the one was built and the other made. And if in this case there is no difference, it is plain that there is none between the state before we were born and that after we are dead. It is elegantly said by Arcesilaus, that death, which is called an evil, hath this peculiarly distinct from all that are thought so, that when it is present it gives us no disturbance, but when remote and in expectation only, it is then that it afflicts us. And indeed many out of the poorness of their spirit, having entertained most injurious opinions of it, have died even to prevent death. Epicharmus hath said excellently to this purpose: It was united, it is now dissolved; it returns back whence it came,—earth to earth, the spirit to regions above. What in all this is grievous Nothing at all. But that which Cresphontes in Euripides saith of Hercules,— For if he dwells below, beneath the earth, With those whose life is gone, his strength is nought, I would have changed into these words,— For if he dwells below, beneath the earth, With those whose life is gone, his woes are o’er. This Laconic too is very noble:— Others before and after us will be, Whose age we’re not permitted e’er to see. And again:— These neither did live handsomely nor die, Though both should have been done with decency. But Euripides hath spoken incomparably well of those who labor under daily indispositions:— I hate the man who studies to defeat The power of death with artificial meat, To baffle and prevent his fate does think, And lengthens out his life with magic drink. Whereas, when he a burden doth become, Then he should die, because lie’s troublesome. Old age in modesty should then give place, And so make way unto a brisker race. But Merope moved the passion of the theatre with these masculine expressions:— My sons by death are ravished from my side, And I’m a widow, who was once a bride. I am not thus selected to be crossed, Others their sons and husbands too have lost. And we may not incongruously add these:— What is become of that magnificence? Where is King Croesus with his opulence? Or where is Xerxes with his mighty pride, Who with a bridge did curb the raging tide? Inhabitants of darkness they became, And now are living only in their fame. Their riches have perished with their bodies."],[15,15,"Yes, we may say, but an untimely death from many doth extort groans and passionate complaints. But the way to dry up these sorrows is so expedite and easy, that every vulgar poet hath prescribed it. Consider what consolation a comedian puts in the mouth of one who comforts another upon so sad an occasion:— If this with certainty thou could’st have known, That Fortune always would have kindness shown, That nothing but what’s good would him befall, His death thou justly might’st untimely call. But if calamities were imminent, And Death the fatal mischief did prevent, To give to things the character that’s due, Death was the most obliging of the two. It therefore being uncertain whether it was for his advantage that he departed this life and was freed from all the miseries that attend it, we had thereby lost all that we fancied we could enjoy in him whilst he was living. And Amphiaraus in the poet doth not do amiss when he consoles the mother of Archemorus, who was even sick with grief for the untimely death of her infant son. He speaks.:— There is no man whom sorrow doth not seize; Our children die while others we beget. At last we die ourselves, and mortals grieve As they give dust to dust; but human life Must needs be reaped like a full crop of corn. One man must live, another die: why weep For this, which by necessity must be? There is no hardship in necessity."],[16,16,"In general, every one should meditate seriously with himself, and have the concurrence of other men’s opinions with his own, that it is not the longest life which is the best, but that which is the most virtuous. For that musician is not to be commended who plays upon varietyof instruments, nor that orator that makes multiplicity of speeches, nor the pilot that conducts many ships, but he of each faculty that doth one of them well; for the beauty of a thing doth not consist in length of time, but in the virtue and seasonable moderation wherewith it is transacted. This is that which is called happy and grateful to the Gods. And for this reason it is that poets celebrate those who have died before they have become old, and propose them for examples, as the most excellent men and of divine extraction, as him for instance, Beloved by Jove and him who gilds the skies, Yet short his date of life. And we see in every thing that preference is not given so much to age as to maturity. For amongst trees and plants, those are accounted the most generous which bring forth abundance of fruit, and that early ripe. And amongst living creatures too, those are the most valued which supply us with the accommodations of life in a short time. Be sides, if we compare the space of our life with eternity we shall find no difference betwixt long and short; for according to Simonides, thousands and millions of years are but as a point to what is infinite, or rather the smallest part of that point. They report that about Pontus there are some creatures of such an extempore being that the whole term of their life is confined within the space of a day; for they are brought forth in the morning, are in the prime of their existence at noon, grow old at night, and then die. Dost thou not think that if these had the soul and reason of a man, they would be so affected, and that things would happen to them after the same manner as to us?—that those who died before the meridian would be lamented with tears and groans?—and that we should call them happy who lived their day out? For the measure of a man’s life is the well spending of it, and not the length."],[17,17,"But such exclamations as this, the young man ought not to be taken off so abruptly in the vigor of his years, are very frivolous, and proceed from a great weakness of mind; for who is it that can say what a thing ought to be? But things have been, are, and will be done, which somebody or other will say ought not to be done. But we do not come into this life to be dogmatical and prescribe to it; but we must obey the dictates of the Gods who govern the world, and submit to the establishments of Fate and Providence."],[18,18,"But when they mourn over those who die so untimely, do they do it upon their own account, or upon that of the deceased? If upon their own, because they have lost that pleasure they thought they should have enjoyed in them, or are deprived of that profit they expectedor that relief they flattered themselves they should receive from them in their old age, then self-love and personal interest prescribe the measures of their sorrow; so that upon the result they do net love the dead so much as themselves and their own interest. But if they lament upon the account of the deceased, that is a grief easily to be shaken off, if they only consider that by their very death they will be out of the sphere of any evil that can reach them, and believe the wise and ancient saying, that we should always augment what is good, and extenuate the evil. Therefore if grief is a good thing, let us enlarge and make it as great as we can; but if it is numbered amongst the evils, as in truth it ought to be, let us endeavor all we can to suppress it, make it as inconsiderable as we can, and at last utterly efface it. How easy this is to be done, I will make appear by an illustrious example of consolation. They say that an ancient philcsopher came to the Queen Arsinoe, who was then sorrowful for the death of her son, and discoursed her after this manner: At the time that Jupiter distributed honors amongst his under-deities, it happened that Grief was absent; but he came at last when all the dignities were disposed of, and then desired that he might have some share in the promotions. Jupiter, having no better vacancies left, bestowed upon him sorrow and funeral tears. He made this inference from the story: Therefore, saith he, as other daemons love and frequent those who give them hospitable reception, so sadness will never come near you, if you do not give it encouragement; but if you caress it with those particular honors which it challengeth as its due, which are sighs and tears, it will have an unlucky affection for you, and will always supply you with fresh occasion that the observance may be continued. By this plausible speech he seems in a wonderful manner to have buoyed this great woman out of her tears, and to have made her cast off her veil."],[19,19,"In short, I would ask the mourner whether he designs to put an end to his grief, or to allow the anguish to have the same duration with his life. If this thou hast resolved, I must say thou hast cut out for thyself the most bitter infelicity in the world, and all through the stupidity and softness of thy mind; but if thou wilt ever make a change, why dost thou not make it now, and so free thyself from misery? Apply now the same reasons thou must use a great while hence, to unburden thy mind and ease thy afflictions; and as in bodily distempers the quickest remedy is the best, so bestow the advantage thou must otherwise allow to time upon reason and instruction, and so cease to be unhappy."],[20,20,"But it is objected, the calamity was sudden, and I did not expect it. But thou oughtest to have done it, and considered the vanity and uncertainty of human affairs, that thy enemies might not have come suddenly upon thee and taken thee unawares. Theseus in Euripides seems to be excellently well prepared for events of this nature, for he saith thus— This wholesome precept from the wise I learn, To think of misery without concern. My meditating thoughts are always spent Either on death or else on banishment. Foresight of evils doth employ my mind, That me without defence they may not find; And though in ambuscade the mischief lies, Kill me it may, but shall not me surprise. But those who are of a degenerate and thoughtless spirit never apply their mind to any thing that is either useful or becoming; but they grow exorbitant in their sorrows, and afflict the innocent body, making it sick for company, as Achaeus expresseth it."],[21,21,"Therefore Plato doth rightly instruct us to acquiesce in cases of this nature, when it is not manifest whether they be good or evil, and when we get nothing by being uneasy under them; for grief is the greatest obstacle to deliberation as to what is best to be done. Therefore he commands us, as in the casting of dice, to accommodate ourselves to what befalls us, in the way which reason shows us to be best; and when any thing ails us, not to imitate the folly of children, who presently cry out and clap their hands to the place affected, but to accustom our minds to seek at once for remedies which may restore the part that is diseased to its first tone of health, making lamentation give place to the healing art. He that instituted laws for the Lycians commanded the citizens that when they mourned they should put on women’s apparel, intimating thereby that sorrow was an effeminate thing, and therefore was not fit for men of temper and liberal education. For it is indeed a weak and unmanly passion, and women are more subject to it than men, the barbarians more than the Greeks, and the dregs of mankind more than the refined part of them; and even amongst the barbarians, the bravespirited Celts and Gauls have not a propensity to it, or any that have generous sentiments; but the Egyptians, the Syrians, and the Lydians, and those who resemble them n the softness of their disposition. They report that some f these will hide themselves in retirements under ground, and refuse to behold that sun of which their lamented friend is deprived. Ion, the tragedian, who heard something of this extravagance, introduceth a person speaking after this manner:— Your blooming children’s nurse, I have come forth A suppliant from tlle caves where I have mourned. Some of these barbarians have deformed their bodies by cutting off their noses, ears, and other parts of themselves, thinking to gratify the dead by these mutilations, when in doing so they deviated excessively from that moderation which Nature prescribes us."],[22,22,"And, by Jove, we meet with some persons who affirm that the death of every one is not to be lamented, but only of those who die untimely; for they have not tasted of those things which we call enjoyments in the world, as a nuptial bed, proficiency in learning, the coming up to an height in any thing, the honor of magistracy and charges in the government. It is for the sake of these things that we condole with those who lose friends by untimely death, because they were frustrated of their hopes; but in the meanwhile we are ignorant that a sudden death doth not at all differ from any other, considering the condition of human nature. For as when a journey is enjoined into a remote country, and there is a necessity for every one to undertake it, and none hath liberty to refuse, though some go before and others follow, yet all must arrive at the same stage at last; so when we all lie under an obligation of discharging the same debt, it is not material whether we pay sooner or later. But if any one’s death may be called untimely, and consequently an evil, that appellation suits only with that of children and infants, and especially of those who are newly born. But this we bear steadfastly and with patience; but when those that are grown up die, we take on heavily, because we fondly hoped that when their years were full blown they would then have an uninterrupted state of health. Now if the age of man were limited to the space of twenty years, we should not think that he who had arrived to fifteen died an untimely death, but that he had filled up a just measure of living; but one that had attained twenty, or at least had approached very near it, we should applaud for his good fortune, as if he had enjoyed the most happy and perfect life in the world. So if life were prolonged to two hundred years as its fixed period, and any one died at a hundred, we should howl over him as if he had been hastily cut off."],[23,23,"It is manifest then, by what hath been said now and what hath been mentioned before, that the death we call untimely is capable of consolation; and the saying is true, that Troilus wept less than Priam, perishing as he did in his youth, while his father’s kingdom flourished and his riches abounded, which Priam afterwards laments as most deplorably lost. For observe what he saith to his son Hector, when he entreats him to decline the battle he was going to fight against Achilles:— Yet shun Achilles! enter yet the wall; And spare thyself, thy father, spare us all! Save thy clear life; or, if a soul so brave Neglect that thought, thy dearer glory save. Pity, while yet I live, these silver hairs; While yet thy father feels the woes he bears, Yet curst with sense! a wretch whom in his rage All trembling on the verge of helpless age Great Jove has placed, sad spectacle of pain! The bitter dregs of Fortune’s cup to drain: To fill with scenes of death his closing eyes, And number all his days by miseries! My heroes slain, my bridal bed o’erturn’d, My daughters ravish’d, and my city burn’d, My bleeding infants dash’d against the floor; These I have yet to see, perhaps yet more! Perhaps even I, reserved by angry Fate, The last sad relic of my ruin’d state, (Dire pomp of sovereign wretchedness!) must fall, And stain the pavement of my regal hall; Where famish’d dogs, late guardians of my door, Shall lick their mangled master’s spatter’d gore. But when the Fates, in fulness of their rage, Spurn the hoar head of unresisting age, In dust the reverend lineaments deform, And pour to dogs the life-blood scarcely warm: This, this is misery! the last, the worst, That man can feel,—man, fated to be cursed! He said, and acting what no words can say, Rent from his head the silver locks away. With him the mournful mother bears a part; Yet all her sorrows turn not Hector’s heart. Having then so many examples of this kind before thine eyes, thou oughtest to make thyself sensible that not a few have been saved by death from those calamities they would certainly have fallen into had they lived longer. Contenting myself with those I have related already, I will omit the rest, that I may not seem tedious; and these are sufficient to show that we ought not to abandon ourselves to violent sorrow, beyond temper and the bounds of nature."],[24,24,"Crantor saith, To be innocent is the greatest comfort in afflictions. I assent to him, and affirm that it is the noblest remedy. Besides, the indication of our love to the deceased consists not in grieving ourselves for him, but in paying respect to his fame by honorable remembrance. For no good man deserves elegies, but panegyrics; and we should rather celebrate his loss by an honorable remembrance, than lament it; and offer up rather first-fruits of joy to the Gods, and not tears which sorrow extorts from us. For he who ceaseth to be amongst men becomes partaker of a divine life, is free from the servitude of the body, and all those solicitous cares which they who are embarrassed with a mortal life of necessity must undergo till they have finished the course which Providence hath marked out for them; and this life Nature hath not given us as a perpetual possession, but hath clogged it with restrictions and conditions of fate."],[25,25,"Those therefore who are the masters of their reason ought not to be transported by the death of friends beyond the limits of nature and a just moderation unto unprofitable and barbarous complaints, and so wait till that comes upon them which hath happened to many, to have their vital moisture exhausted before their tears, and to be carried to their own graves in those mourning weeds they put on for others, where their sorrow must lie buried with those evils they provoked upon themselves by their own imprudence. To whom that of Homer may be appositely applied:— Whilst others they lament with weeping eyes, The darkness of the night doth them surprise. Wherefore in this case we should often thus reason with ourselves: Shall we put an end to our sorrow, or shall we grieve all the days of our life? To make it infinite is the last degree of infatuation; for we have seen those who have been in the deepest circumstances of dejection to be so mitigated by time, that they have banqueted upon those tombs which before they could not endure the sight of without screeching out and beating their breasts, but which they can now dance round with music and all the postures of jollity. Therefore to be obstinate in our grief is the resolution of madness. If then thou hast purposed within thyself that it shall have an end, join this consideration with it, that time will assuage it too; for what is once done even the Deity himself cannot unravel; therefore that which hath happened to us beyond our hope and contrary to our opinion hath palpably shown us what is wont from the same causes to befall others. What’s the result then? Cannot any discipline teach us, nor cannot we reason with ourselves, that— The earth with evils doth abound; As many in the sea are found? And thus likewise:— The Fates have so encompassed men with ills, That even the wind can find no entrance?"],[26,26,"For many, as Crantor tells us, and those very wise men, not now but long ago have deplored the condition of human nature, esteeming life a punishment, and to be born a man the highest pitch of calamity; this, Aristotle tells us, Silenus declared when he was brought captive to Midas. I think it best to quote the expressions of the philosopher himself, in his book entitled Eudemus, or Of the Soul, wherein he speaks after this manner:— Wherefore, thou best and happiest of mankind, if we think those blessed and happy who have departed this life, then it is not only unlawful but even blasphemy to speak any thing that is false or contumelious of them, since they are now changed into a better and more refined nature. And this my opinion is so old, that the original and author of it is utterly unknown; but it hath been derived down to us even from eternity, so established is the truth of it. Besides, thou seest what is so familiar in men’s mouths, and hath been for many years a trite expression. What is that, saith he? He answered him: It is best not to be born at all; and next to that, it is more eligible to die than to live; and this is confirmed even by divine testimony. Pertinently to this they say that Midas, after hunting, asked his captive Silenus somewhat urgently, what was the most desirable thing amongst men. At first he would return no answer, but was obstinately silent. At last, when Midas would not give over importuning him, he broke out into these words, though very unwillingly: Thou seed of an evil genius and precarious offspring of hard fortune, whose life is but for a day, why dost thou compel me to tell thee those things it is better thou wert ignorant of? For those live the least disturbed who know not their misfortunes; but for men, the best for them is not to be born at all, nor to be made partakers of the most excellent nature; not to be is best for both sexes. This should have the first place in our choice; and the next to this is, when we are born, to die as soon as we can. It is plain therefore, that he declared the condition of the dead to be better than that of the living. I could bring millions of examples to justify this topic, but I will not be long."],[27,27,"We are not therefore to lament those who die in the bloom of their years, as if they were spoiled of things which we call enjoyments in a longer life; for it is uncertain, as we have often said, whether they are deprived of good or evil, for the evil in the world far exceeds the good. The good we obtain hardly and with anxious endeavor, but the evil easily befalls us; for they say evils are linked together, and by a mutual dependence of causes follow one another, but the good lie scattered and disjoined, and with great difficulty are brought within the compass of our life. Therefore we seem to have forgot our condition; for not only is it true, as Euripides hath it, that The things we do possess are not our own; but in general no man can claim a strict propriety in any thing he hath:— When Gods do riches lend, it is but just That when they please we should resign our trust. We ought not therefore to take it amiss if they demand those things which they lent us only for a small time; for even your common brokers, unless they are unjust, will not be displeased if they are called upon to refund their pawns, and if one of them is not altogether so ready to deliver them, thou mayst say to him without any injury, Hast thou forgot that thou receivedst them upon the condition to restore them? The same parity of reason holds amongst all men. The Gods have put life into our hands by a fatal necessity, and there is no prefixed time when what is so deposited will be required of us, as the brokers know not when their pawns will be demanded. If therefore any one is angry when he is dying himself, or resents the death of his children, is it not very plain, that he hath forgot that he himself is a man and that he hath begotten children as frail as himself? For a man that is in his wits cannot be ignorant that he is a mortal creature, and born to this very end that he must die. If Niobe, as it is in the fable, had had this sentence always at hand, that she must at length die, and could not In the ever-flowering bloom of youth remain, Nor loaded with children, like a fruitful tree, Behold the sun’s sweet light,— she would never have sunk to such a degree of desperation as to desire to throw off her life to ease the burthen of her sorrow, and call upon the Gods to hurry her into the utmost destruction. There are two sentences inscribed upon the Delphic oracle, hugely accommodated to the usages of man’s life, KNOW THYSELF, and NOTHING TOO MUCH; and upon these all other precepts depend. And they themselves accord and harmonize with each other, and each seems to illustrate the energy of the other; for in Know thyself is included Nothing too much; and so again in the latter is comprised Know thyself. And Ion hath spoken of it thus:— This sentence, Know thyself, is but a word; But only Jove himself could do the thing. And thus Pindar:— This sentence briet, Do nothing to excess, Wise men have always praised exceedingly."],[28,28,"He therefore that hath these impressed upon his mind as the precepts of the Pythian oracle, can easily conform himself to all the affairs of life, and bear them handsomely; considering his nature, so that he is neither lifted up to arrogance upon a prosperous event, nor when an adverse happens, is dejected into complaint through pusillanimity and that fear of death which is so congenial to us; both which proceed from the ignorance of those things which fall out in human life by necessity and fatal decree. The Pythagoreans speak handsomely to this purpose— Against those evils thou shouldest not repine, Which are inflicted by the powers divine. Thus the tragedian Aeschylus:— He store of wisdom and of virtue hath, Whom nothing from the Gods provokes to wrath. Euripides thus:— He that is passive when the Fates command Is wise, and all the Gods doth understand. In another place so:— He that can bear those things which men befall, Him wise and modest we may justly call."],[29,29,"But many there are who blame all things; and whatsoever unexpectedly happens to them, they think is procured them by the malignity of Fortune and the spite of some evil genius. Wherefore they are querulous and cry out upon every occasion, inveighing against the bitterness of their mishaps. Their complaints we may not unfitly obviate with this expression,— The Gods do hurt thee not, but thou thyself,— even thou thyself through perverseness and want of good instruction. And by reason of this false and deceiving opinion they accuse any kind of death; for if one die upon his travel, they exclaim after this manner:— The wretch, his father being absent, dies; Nor did his aged mother close his eyes. If he die in his own country, with his parents about him, they lament that he is ravished out of their hands, and hath left them nothing but regret for his loss. If he die silent, giving them no instructions at parting, they complain thus:— His tender dying words I (lid not hear, Which I in my remembrance still should bear. If he spoke any thing before he breathed out his soul, they keep those last accents as fuel to maintain their sorrow still kindled. If he die a sudden death, they cry out that he is snatched away; if chronical pains waste him, they will tell you that the slow distemper hath emaciated him to death. Thus every appearance, take it which way you will, is sufficient to stir up your complaints. These thingsthe poets have introduced, and the chiefest among them, Homer, who sung after this manner:— As a poor father, helpless and undone, Mourns o’er the ashes of an only son, Takes a sad pleasure the last bones to burn, And pours in tears ere yet they close the urn. And whether these things are justly lamented doth not yet appear. But see what he elsewhere sings:— Born in his elder years, his only boy, Who was designed his riches to enjoy."],[30,30,"Who knows but that the Deity, with a fatherly providence and out of tenderness to mankind, foreseeing what would happen, hath taken some purposely out of this life by an untimely death? So we should think that nothing has befallen them which they should have sought to shun,— For nought that cometh by necessity is hard, neither of those things which fall out by a precedent ratiocination or a subsequent. And many by a timely death have been withdrawn from greater calamities; so that it hath been good for some never to have been born at all; for others, that as soon as life hath been blown in it should be extinguished; for some, that they should live a little longer; and for others again, that they should be cropped in the prime of their youth. These several sorts of deaths should be taken in good part, since Fate is inevitable. Therefore it becomes men well educated to consider that those who have paid their debt to mortality have only gone before us a little time; that the longest life is but as a point in respect of eternity, and that many who have indulged their sorrow to excess have themselves followed in a small while those that they have lamented, having reaped no profit out of their complaints, but macerated themselves with voluntary afflictions. Since then the time of our pilgrimage in this life is but short, we ought not to consume ourselves with sordid grief, and so render ourselves unhappy by afflicting our minds and tormenting our bodies; but we should endeavor after a more manly and rational sort of life, and not associate ourselves with those who will be companions in grief and by flattering our tears will only excite them the more, but rather with those who will diminish our grief by solemn and generous consolation. And we ought to hear and keep in our remembrance those words of Homer wherewith Hector answers Andromache, comforting her after this manner:— Andromache, my soul’s far better part, Why with untimely sorrows heaves thy heart No hostile hand can antedate my doom, Till Fate condemns me to the silent tomb. Fix’d is the term to all the race of earth, And such the hard condition of our birth: No force can then resist, no flight can save, All sinkalike, the fearful and the brave. Which the poet expresseth in another place thus: The thread which at his birth for him was spun."],[31,31,"Having these things fixed in our minds, all vain and fiuitless sorrow will be superseded; the time that we have all to live being but very short, we ought to spare and husband it, and not lay it out too prodigally upon sorrow, but rather spend it in tranquillity, deserting the mournful colors, and so take care of our own bodies, and consult the safety of those who live with us. It is requisite that we should call to mind what reasons we urged to our kinsmen and friends when they were in the like calamities, when we exhorted them to suffer these usual accidents of life with a common patience, and bear mortal things with humanity; lest being prepared with instructions for other men’s misfortunes, we reap no benefit ourselves out of the remembrance of those consolations, and so do not cure our minds by the sovereign application of reason. For in any thing a delay is less dangerous than in sorrow;, and when by every one it is so tritely said, that he that procrastinates in an affair contests with destruction, I think the character will more fitly sit upon him who defers the removing his troubles and the perturbations of his mind."],[32,32,"We ought also to cast our eyes upon those conspicuous examples who have borne the deaths of their sons generously and with a great spirit; such as were Anaxagoras of Clazomenae, Demosthenes of Athens, Dion of Syracuse, King Antigonus, and many others who have lived either in our times or in the memory of our fathers. They report of Anaxagoras that, when he was reading natural philosophy to his pupils and reasoning with them, sudden news was brought him of the death of his son. He presently stopped short in his lecture, and said this to his auditors, I knew that I begot my son mortal. And of Pericles, who was surnamed Olympius for his wisdom and the strength of his eloquence, when he heard that both his sons were dead, Paralus and Xanthippus, how he behaved himself upon this accident Protagoras tells us in these words. When his sons, saith he, being in the first verdure of their youth and handsome lads, died within eight days, he bore the calamity without any repining; for he was of a pacific temper, from whence there was every day an accession of advantages towards the making him happy, the being free from grief, and thereby acquiring a great reputation amongst his fellow-citizens. For every one that saw him bear this calamity with so brave a resolution thought him magnanimous, and indeed entertained an higher opinion of him than he strictly deserved; for he was conscious to himself of some weakness and defects in cases of this nature. Now after he had received the news of the death of his sons, he put on a garland according to the custom of his country, and being clothed in white, he made an harangue to the people, was the author of safe and rational counsels, and stirred up the courage of his Athenians to warlike expeditions. Chronicles tell us, that when an express came out of the field to Xenophon the Socratic as he was sacrificing, which acquainted him that his son perished in the fight, he pulled the garland from his head, and enquired after what manner he fell; and it being told him that he died gallantly, making a great slaughter of his enemies, after he had paused awhile to recollect his thoughts and quiet his first emotion of concern with reason, he adorned his head again, finished the sacrifice, and spoke thus to the messengers: I did not make it my request to the Gods, that my son might be immortal or long-lived, for it is not manifest whether this was convenient for him or not, but that he might have integrity in his principles and be a lover of his country; and now I have my desire. Dion of Syracuse, as he was consulting with his friends concerning some affairs, heard a great noise; and crying out and asking what was the matter, he was told the accident, that his son was killed with a fall from the top of the house. He was not at all surprised or astonished at the disaster, but commanded the dead body to be delivered to the women, that they might bury it according to custom. But he went on with his first deliberations, and re-assumed his discourse in that part where this accident had broken it off. It is said that Demosthenes the orator imitated him upon the loss of his only and dearest daughter; about which Aeschines, thinking to upbraid him, spoke after this manner: Within seven days after the death of his daughter, before he had performed the decencies of sorrow, and paid those common rites to the memory of the deceased, he put on a garland, clothed himself in white, and sacrificed, thereby outraging decency, though he had lost his only daughter, the one which had first called him father. Thus did Aeschines with the strokes of his oratory accuse Demosthenes, not knowing that he rather deserved a panegyric upon this occasion, when he rejected his sorrow and preferred the love of his country to the tenderness and compassion he ought to have for his relations. King Antigonus, when he heard the death of his son Alcyoneus who was slain in battle, looking steadily upon the messengers of these sad tidings, after a little interval of silence and with a modest countenance, spoke thus: O Alcyoneus, thou hast fallen later than I thought thou wouldst, so brisk wast thou to run upon the thickest of thy enemies, having no regard either to thy own safety or to my admonitions. Every one praiseth these men for the bravery of their spirit, but none can imitate what they have done, through the weakness of their minds which proceeds from want of good instruction. But although there are many examples extant, both in the Greek and Roman stories, of those who have borne the death of their relations not only with decency but courage, I think these that I have related to be a sufficient motive to thee to keep tormenting grief at a distance, and so ease thyself of that labor which hath no profit in it and is all in vain."],[33,33,"For that virtuous men die in the prime of their years by the kindness of the Gods, to whom they are peculiarly dear, I have already told thee in the former part of my discourse, and will give a short hint of it now, bearing witness to that which is so prettily said by Menander:— He whom the Gods do love dies young. But perhaps, my dear Apollonius, thou wilt thus object to me: My young Apollonius was blessed by fortune in his life, and I ought first to have died that he might bury me; for this is according to nature. According to our human nature, I confess; but Providence hath other measures, and that supreme order which governs the world is very different; for thy son being now made happy, it was not requisite according to nature that he should tarry in this life longer than the time prefixed him, but that, having consummated the term of his duration, he should perform his fatal journey, Nature recalling him to herself. But he died untimely, youmay say. Upon that account he is the happier, not having been sensible of those evils which are incident to life. For Euripides said truly:— The time of being here we style amiss; We call it life, but truly labor ’tis. Thy Apollonius died in the beautiful flower of his years, a youth in all points perfect, who gained the love, and provoked the emulation of all his contemporaries He was dutiful to his father and mother, obliging to his domestics, was a scholar, and (to comprehend all in a word) he was a lover of mankind. He had a veneration for the old men that were his friends, as if they had been his parents, had an affection for his companions and equals, reverenced his instructors, was hospitable and mild to his guests and strangers, gracious to all, and beloved by all, as well for his attractive countenance as for his lovely affability. Therefore, being accompanied with the applauses of thy piety and his own, he hath only made a digression from this mortal life to eternity, as if he had withdrawn from the entertainment before he grew absurd, and before the staggerings of drunkenness came upon him, which are incident to a long old age. Now if the sayings of the old philosophers and poets are true, as there is probability to think, that honors and high seats of dignity are conferred upon the righteous after they are departed this life, and if, as it is said, a particular region is appointed for their souls to dwell in, you ought to cherish very fair hopes that your son stands numbered amongst those blest inhabitants."],[34,34,"There the sun shines with an unsullied light,\nWhen all the world below is thick with night.\nThere all the richly scented plants do grow,\nAnd there the crimson-colored roses blow;\nEach flower blooming on its tender stalk,\nAnd all these meadows are their evening walk.\nThere trees peculiarly delight the sense,\nWith their exhaled perfumes of frankincense.\nThe boughs their noble burdens cannot hold,\nThe weight must sink them when the fruit is gold.\nSome do the horse unto the manege bring,\nOthers unto tlle tuneful lute do sing;\nThere’s plenty to excess of every thing.\nThe region always doth serene appear,\nThe sun and pious flames do make it clear,\nWhere fragrant gums do from the altars rise,\nWhen to the Gods they offer sacrifice.\nJust we that distribution may call,\nWhich to each man impartially doth fall.\nIt doth decide the dull contentious strife,\nAnd easeth the calamities of life.\nDeath doth its efforts on the body spend;\nBut the aspiring soul doth upwards tend.\nNothing can damp that bright and subtile flame,\nImmortal as the Gods from whence it came.\nBut this sometimes a drowsy nap will take,\nWhen all the other members are awake.\nFancy in various dreams doth to it show,\nWhat punishments unto each crime is due;\nWhat pleasures are reserved for pious deeds,\nAnd with what scourges the incestuous bleeds."],[35,35,"Divine Plato hath spoken many things of the immortality of the soul in that book which he calls his Phaedo; not a few in his Republic, his Menon, and his Gorgias; and hath some scattered expressions in the rest of his dialogues. The things which are written by himin his Dialogue concerning the Soul I will send you by themselves, illustrated with my commentaries upon them, according to your request. I will now only quote those which are opportune and to the present purpose, and they are the words of Socrates to Callicles the Athenian, who was the companion and scholar of Gorgias the rhetorician. For so saith Socrates in Plato: Hear then, saith he, a most elegant story, which you, 1 fancy, will think to be a fable, but I take it to be a truth, for the things which I shall tell you have nothing but reality in them. Jupiter, Neptune, and Pluto, as Homer tells us, divided amongst themselves the kingdom which they received by inheritance from their father; but there was a law established concerning men in the reign of Saturn, which was then valid and still remains in force atnongst the Gods, that that mortal which had led a just and pious life should go, when he died, into the fortunate islands of the blest, and there dwell in happiness, free from all misery; but he that had lived impiously and in contempt of the Gods should be shackled with vengeance, and be thrust into that prison which they call Tartarus. In the time of Saturn, and in the first beginning of Jove’s empire, the living judged the living, and that the same day that they were to die; whereupon the decisions of the bench were not rightly managed. Therefore Pluto and his curators under him came out of these fortunate islands, and complained to Jupiter that men were sent to both places who were not worthy. I, saith Jupiter, will take care that this thing be not practised for the future; for the reason that the sentences are now unjustly passed is that the guilty come clothed to the tribunal, and whilst they are yet alive. For some of profligate dispositions are yet palliated with a beautiful outside, with riches, and titles of nobility; and so when they come to be arraigned, many will offer themselves as witnesses to swear that they have lived very pious lives. The judges are dazzled with these appearances, and they sit upon them too in their robes; so that their minds are (as it were) covered and obscured with eyes and ears, and indeed with the encumbrance of the whole body. The judges and the prisoners being clothed is thus a very great impediment. Therefore in the first place the foreknowledge of death is to be taken away; for now they see the end of their line, and Prometheus has been commanded to see that this be no longer allowed. Next they ought to be divested of all dress and ornament, and come dead to the tribunal. The judge himself is to be naked and dead too, that with his own soul he may view the naked soul of each one so soon as he is dead, when he is now forsaken of his relations, and has left behind him all his gayeties in the other world; and so justice will be impartially pronounced. Deliberating on this with myself before I received your advice, I have constituted my sons judges, Minos and Rhadamanthus from Asia, and Aeacus from Europe; these therefore, after they have departed this life, shall assume their character, and exercise it in the field, and in the road where two ways divide themselves, the one leading to the fortunate islands, and the other to the deep abyss; so Rhadamanthus shall judge the Asians, and Aeacus the Europeans. But to Minos I will grant the authority of a final appeal, that if any thing hath escaped the notice of the others, it shall be subjected to his cognizance, as to the last resort of a supreme judge; that so it may be rightly decided what journey every one ought to take. These are the things, Callicles, which I have heard and think to be true; and I draw this rational inference from them, that death in my opinion is nothing else but the separation of two things nearly united, which are soul and body."],[36,36,"These collections, my dear Apollonius, I have joined together with all the accuracy I could, and out of them composed this consolatory letter I now send thee, which is very necessary to dispel thy melancholy humor and put a period to thy sighs. I have paid likewise that deference which became me to the ashes of thy son, who is the darling of the Gods, such an honor being most acceptable to those whom fame hath consecrated to immortality. Thou wilt therefore do handsomely to believe the reasons I have urged to thee, and gratify thy deceased son, by shaking off this unprofitable sorrow, which eats into thy mind and afflicts thy body, and again returning to that course of humor which nature hath chalked out and the former customs of thy life have made familiar to thee. For as, when thy son lived amongst us, he could not without the deepest regret see thee or his mother sad, so now that he is amongst the Gods enjoying the intimacy of their conversation, such a prospect from thence must be much more displeasing. Therefore take up the resolutions of a good and generous man and of one who loved his son, and so extricate thyself, the mother of the lad, thy kinsmen and friends at once from this great infelicity. Betake thyself to a more tranquil sort of life; which, as it will be acceptable to thy son, will also be extremely pleasing to all of us who have that concern for thee that we ought to have."]]},"phrases":[[44,8,77,81,"c"],[46,5,413,414,"c"],[48,24,5,6,"c"],[55,5,335,340,"c"],[56,30,229,231,"c"],[57,26,306,307,"c"],[117,35,580,581,"c"],[118,3,245,246,"c"],[118,22,1,2,"c"],[125,12,88,89,"c"],[125,14,234,235,"c"],[140,2,17,18,"c"],[141,2,16,18,"c"],[144,5,6,7,"c"],[144,18,69,72,"c"],[144,19,100,102,"c"],[144,31,55,58,"c"],[144,32,93,94,"c"],[144,33,20,22,"c"],[144,35,563,567,"c"],[144,36,71,73,"c"],[150,13,333,337,"c"],[150,16,7,8,"c"],[150,23,49,51,"c"],[150,29,30,34,"c"],[150,31,97,101,"c"],[150,33,132,133,"c"],[163,27,339,340,"c"],[163,27,376,377,"c"],[163,27,421,422,"c"],[167,14,62,63,"c"],[294,5,468,469,"c"],[296,6,65,72,"c"],[306,5,181,182,"c"]],"lex":{},"quotes":{"1":[["quotes","prometheus",1,386]],"3":[["quotes","the-art-of-rhetoric",2,281]],"4":[["quotes","iphigenia-in-aulis",1,98],["quotes","iphigenia-in-aulis",1,100],["quotes","iphigenia-in-aulis",1,101],["quotes","iphigenia-in-aulis",1,102],["quotes","antiquities-of-the-jews",20,57]],"5":[["quoted_by","lives-of-eminent-philosophers",9,66],["quotes","iliad",12,326],["quotes","the-phoenician-maidens",1,561],["quotes","pythian-odes",8,94],["quotes","odyssey",18,129],["quotes","odyssey",18,131],["quotes","odyssey",18,132],["quotes","odyssey",18,133],["quotes","odyssey",18,134],["quotes","odyssey",18,135],["quotes","odyssey",18,136],["quotes","iliad",6,145],["quotes","iliad",6,146],["quotes","on-the-incorruptibility-of-the-world",1,131],["quotes","iliad",6,147],["quotes","iliad",6,148],["quotes","iliad",21,463],["quotes","iliad",21,464],["quoted_by","clement-of-alexandria",3,13],["quoted_by","clement-of-alexandria",3,15],["quoted_by","clement-of-alexandria",6,4],["quoted_by","clement-of-alexandria",6,20],["quoted_by","praeperatio-evangelica",15,42],["quoted_by","outlines-of-pyrrhonism",3,246]],"6":[["quotes","iliad",24,521],["quotes","iliad",24,522],["quotes","iliad",24,523],["quotes","iliad",24,524],["quotes","iliad",24,525],["quotes","iliad",24,526],["quotes","republic",2,112],["quotes","iliad",24,527],["quotes","iliad",24,528],["quotes","iliad",24,529],["quotes","iliad",24,530],["quotes","iliad",24,531],["quotes","iliad",24,532],["quotes","works",1,93],["quotes","works",1,95],["quotes","works",1,96],["quotes","works",1,97],["quotes","works",1,99],["quotes","works",1,100],["quotes","works",1,101],["quotes","works",1,102],["quotes","works",1,103],["quoted_by","praeperatio-evangelica",13,19],["quoted_by","praeperatio-evangelica",13,20],["quoted_by","origen-contra-celsum",4,37]],"9":[["quotes","to-prove-that-every-man-who-is-virtuous-",1,21],["quoted_by","clement-of-alexandria",4,48]],"10":[["quotes","pythian-odes",3,81],["quotes","alcestis",1,785],["quotes","alcestis",1,786],["quotes","alcestis",1,789],["quotes","alcestis",1,790]],"11":[["quotes","odyssey",13,79],["quotes","iliad",14,230]],"12":[["quotes","phaedo",1,43],["quotes","phaedo",1,44],["quotes","phaedo",1,45],["quotes","phaedo",1,46],["quotes","phaedo",1,47],["quotes","phaedo",1,48],["quotes","apology",1,59],["quoted_by","arrian-s-discourses-of-epictetus",1,524],["quoted_by","praeperatio-evangelica",13,91]],"13":[["quotes","thucydides",5,75],["quotes","protagoras",1,34]],"14":[["quotes","the-trojan-women",1,656],["quotes","the-suppliants",1,1115],["quotes","the-suppliants",1,1116],["quotes","the-suppliants",1,1117],["quotes","the-suppliants",1,1118],["quotes","the-suppliants",1,1119]],"15":[["quoted_by","clement-of-alexandria",4,52]],"16":[["quotes","odyssey",15,244],["quotes","odyssey",15,245]],"21":[["quotes","republic",10,44],["quotes","republic",10,45],["quotes","republic",10,46]],"23":[["quotes","iliad",22,55],["quotes","iliad",22,57],["quotes","iliad",22,58],["quotes","iliad",22,59],["quotes","iliad",22,60],["quotes","iliad",22,61],["quotes","iliad",22,62],["quotes","iliad",22,64],["quotes","iliad",22,65],["quotes","iliad",22,66],["quotes","iliad",22,67],["quotes","iliad",22,73],["quotes","iliad",24,515],["quotes","iliad",22,74],["quotes","iliad",22,75],["quotes","iliad",22,76],["quotes","iliad",22,77]],"25":[["quotes","works",1,100]],"27":[["quotes","the-phoenician-maidens",1,559],["quotes","the-phoenician-maidens",1,560],["quotes","the-wars-of-the-jews",3,431],["quotes","the-art-of-rhetoric",2,292],["quotes","hipparchus",1,3],["quoted_by","julian-letter-to-themistius",1,6]],"28":[["quoted_by","the-encheiridion-or-manual",53,1]],"29":[["quotes","oedipus",1,365],["quotes","iliad",24,743],["quotes","iliad",23,221],["quotes","iliad",23,222],["quotes","iliad",17,36],["quotes","iliad",24,740]],"30":[["quotes","iliad",6,485],["quotes","iliad",6,486],["quotes","iliad",6,487],["quotes","iliad",6,488],["quotes","odyssey",22,414],["quotes","odyssey",23,64],["quotes","iliad",20,127],["quotes","odyssey",7,197],["quoted_by","harmonides",1,7],["quoted_by","clement-of-alexandria",6,21],["quoted_by","praeperatio-evangelica",6,143],["quoted_by","praeperatio-evangelica",6,146],["quoted_by","praeperatio-evangelica",6,147],["quoted_by_scholion","msA 18.91"]],"33":[["quoted_by","clement-of-alexandria",6,16]],"35":[["quotes","gorgias",1,76],["quotes","gorgias",1,77],["quoted_by","praeperatio-evangelica",12,17],["quoted_by","praeperatio-evangelica",12,18],["quoted_by","praeperatio-evangelica",12,19],["quoted_by","praeperatio-evangelica",12,20],["quoted_by","praeperatio-evangelica",13,223]]},"notes":{"0":["καὶ πρὸς γονεῖς Stephanus"],"1":["ἐπεὶ δὲ νῦν R: ἐπειδὴ οὖν","ψυχῆς] Aesch. Prom. 379","Εὐριπίδην] Nauck. p. 524","καὶ μανία γίγνεται πολλοῖσι Stobaeus Flor. XCIX 1","Meinek. IV p. 43"],"2":["μετρίου Pflugkius: μέτρου","Κράντωρ] Mullach. 3 p. 146","τοιοῦτον] i. e. οἱον τεμνόμενον μὴ ἀλγεῖν"],"3":["Nauck. p. 524","αὑτῷ H: αὐτῷ","Nauck. p. 447","id. p. 697"],"4":["δὲ καὶ] δʼ H","Eurip. Iph. A. 29","βουλόμεν Euripides: βουλομένων","Μενάνδρου] Meinek. IV p. 227","τε Schaeferus: γε","σʼ Grotius","τὰ νυνί Bentleius: τὰ νῦν","τʼ H: δʼ","ὄν addidi","Bergk. 3 p. 740"],"5":["Homer. M 326","Bergk. 1 p. 450","Εὐριπίδου] Phoen. 558","μίκρ’ ἄττα τὰ scripsi:μικρότατα (ὡς μικρὰ τὰ Stobaeus Flor. CV 1. Nauck. p. 388)","ἔχον ἦν H: εἶχεν ὄν","Nauck. p. 387","Πίνδαρος] Pyth. VIII 135","Κράντωρ] Mullach. 3 p. 157","δὲ H: τε","οὐδὲν ἀτυχεῖν R","τελέσωσι H ex Homer. ς 133","Hom. ς 136","id. Z 145","πτολεμίζω H: πτολεμίζειν","id. Φ 463"],"6":["Homer. Ω 522","Hesiod. OD 94"],"7":["ὁ κωμικός] Meinek. IV p. 23","ἀεὶ Stobaeus Flor. CVIII 1: αἰεὶ","ποιεῖς πλέον Meinekius: πλέον ποιοῦμεν","τὸ δάκρυον Stobaeus: τὰ δάκρυα","Nauck. p. 366","ἐμμεμόχλευνται Bentleius: ἐκμεμόχθηνται","μέγιστον Elmsleius: μεγίστης"],"8":["ἔλαττον R: ἐλάττονα"],"9":["Αἰσχύλος] Nauck. p. 84","Nauck. p. 64","id. p. 523","id. p. 697","δυσανιῶν καὶ] fort. δυσάνιον καὶ ** ut adiectivum suppleatur. cf. lin. 26 δυσαλγῆ","ἢ οὐκ ἔστιν addidi","Ἡράκλειτος] Mullach. 1 p. 321","ταύτῷ","τὸ et τὸ del. R facile sane","συνεχεῖς αὐτοῖς] συγχέασ’ αὐτοὶς Sauppius","ἐπαγωγοὺς Emperius: ἐπαγωγὰς"],"10":["Σιμωνίδης] Bergk. 3 p. 407","Πίνδαρος] Pyth. III 81","δαίονται Pindarus: δαίνυνται","Σοφοκλῆς] Nauck. p. 248","Εὐριπίδης] Alc. 780"],"11":["Σωκράτης] Plat. Apol. p. 40 c","Ὅμηρος] ν 80","Homer. Ξ 231","id. Π 672. 682","χάλκεον] Homer. Λ 241","προλαμβάνει Doehnerus: προλαμβάνει ὁ ὕπνος τὸν θάνατον"],"12":["ἀγαθόν τοι? τὸ γὰρ ἀδούλωτον τῇ Duebnerus: τοῦτο γὰρ δεδούλωται","Πλάτων] Phaed. p. 66 b","αἱ Plato: αἱ ἀπὸ","Σωκράτης] Plat. Apol. p. 29 a","Nauck. p. 697"],"13":["Πίνδαρος] Bergk. 1 p. 374","πατρὸς scripsi: πατρὸς καὶ, quae del. H","ἧ που Iunius: ἤρου","νηπιέῃσιν ἀλύουσιν H: ϝήπιε ἠλύσιε","οὐκ ἦν γὰρ] οὐ γὰρ ἔην H οὐδὲ Turnebus: οὔτε"],"14":["ὥσπερ γὰρ - οὕτως οὐδὲ κακόν del. H","ἄλγος] Nauck. p. 64","τὸ] Eurip. Troad. 636","μὴ γενέσθαι W: ἢ μὴ γενέσθαι","γὰρ] δʼ coni. H","Ἐπιχαρμος] Mullach. 1 p. 145","ἀπῆνθεν - ἦνθε Scaliger: ἀπῆλθεν - ἦλθε","Εὐριπίδῃ] Nauck. p. 396","ἐθάλεον L. Dindorfius: ἐθάλλεον cf. Bergk. 3 p. 662","Bergk. 3 p. 516","Εὐριπίδης] Suppl. 1109","Nauck. p. 396","Bergk. 3 p. 739","βαθὺν W","ᾍδαν idem: αἶδαν","ἅπαντ’ ἐς — ἦλθε Bergkius"],"15":["ὅττι] διότι Iacobi","Meinek. IV p. 669 V p. CCCXLVII","αὖ H","ὁ θάνατος Meziriacus","Nauck. p. 468","γῆν ἀναγκαίως δʼ Grotius: τὴν δ’ ἀναγκαίως"],"16":["αὑτὸν scripsi: αὐτὸν","Homer. o 245","πλείστας - φορὰς] πλείστην - φορὰν H","πάντως ἂν] πάντως H"],"20":["Εὐριπίδῃ] auck. p. 381","νοῦν Galenus vol. 5 p. 151 Chart.: εἰς","τʼ idem","νεωρὲς Musgravius: νεαρὸν","δάκοι Galenus vol. 5 p. 151 Chart.: δάκῃ","Ἀχαιὸν] Nauck. p. 587"],"21":["Πλάτων] Rep. p. 604 b","βέλτιστ’ ἂν Plato: βέλτιστα","ἐλευθερίου Hertlinus: ἐλευθέρου","Ἰων] Nauck. p. 576"],"22":["καὶ παίδων del. H"],"23":["κἂν Πρίαμος addidi. Auditur μεῖον ἐδάκρυσεν","Τρωάς Homer. X 56: τρωῖάδας","ἐρύουσιν idem: ἐρύωσιν aut ἐρύσωσιν Vs. 24 - 26 del. H","καὶ μετρίου] μέτρου H"],"24":["Κράντωρ] Mullach. 3 p. 149","παιάνων Lennepius: ἐπαίνων","ἐτείων Toupius: ἀστείων","βίον] μίτον H"],"25":["τύχην W: ψυχὴν","Μυρομένοισι] Ψ 109. α 423. ς 305","τὸ μὲν] τὸ H","αὐῶν τῶν] τῶν αὐτῶν?","πλείη] Hesiod. OD 101","Bergk. 3 p. 689"],"26":["Κράντωρ Mullach. 3 p. 149","ἡγούμεθα ὡς κατὰ βελτιόνων corr. H","παλαιὰ Sauppius: παλαιὰ διατελεῖ νενομισμένα","διατελεῖ idem: τυγχάνουσι διὰ τέλους οὑτω","ὂν Halmius: ἔν","καὶ scripsi: ὡς","γενέσθαι scripsi: γίνεσθαι","βέλτιστον Meziriacus: βέλτιον","ἀρρήκτως R: ἀρρήτως","ἄρα Bernaysius: γὰρ","ἀνθρώπῳ ἀνυστῶν R: ἄλλων ἀυστὸν","δεύτερον δὲ del. H","ὡς] ὅτι ὡς R"],"27":["Εὐριπίδης] Phoen. 555","ibid. 556","παρὰ καταθεμένοις scripsi: παρακαταθεμένοις","Bergk. 3 p. 720. Nauck. p. 697","Nauck. p. 576","Πίνδαρος] Bergk. 1 p. 453"],"28":["Carm. Aur. 17","Αἰσχύλος] Nauck. p. 543","λἀν τοῖς κακίστοις","Εὐριπιδης] Nauck. p. 524","id. p. 412"],"29":["γενέσθαι H: γίνεσθαι","σὺ σοὶ R ex Soph. OR 379: αὑτῷ σὺ σοὶ","Homer. Λ 453","πατρίδος del. R","ἐφέντος corr. H","Homer. Ω 744","τιμωρηθεὶς] ταλαιπωρηθεὶς?","Homer. Ψ 222","id. P 37. Versum del. H","id. I 482"],"30":["φευκτὸν] ἀπευκτὸν H","δεινὸν γὰρ οὐδὲν Clemens Strom. IV p. 587 (Nauck. p. 468, 757, 9): οὐδὲν γὰρ δεινὸν","διὰ τῆς] διὰ H","Homer. Z 486","id. Ψ 128"],"31":["δεῖν] δέον?","ἀμβολιεργὸν] Hesiod. OD 414"],"32":["θανάτους καὶ W: θανάτους","καὶ - Ἀθηναῖον] fort. supplendum καὶ Περικλέα τὸν Ὀλύμπιον καὶ Ξενοφῶντα τὸν Σωκρατικὸν καὶ Δημοσθένη τὸν Ἀθηναῖον","τὸν H","νεηνείων H: νεηνιῶν","ἐόντων scripsi: ὄντων","τῇσι H: ταῖς","τοῖσι H: τοῖς","ὁρέων H: ὁρῶν","ἑωυτοῦ scripsi: ἑαυτοῦ. item lin. 13","ἀνδρήιον ἐδόκεε H: ἀνδρεῖον ἐδόκει","κρέσσω scripsi: κρείσσω","βουλάς] Homer. B 273","ita scripsi pro διαστήσαντα","εἰ H: ὅτι","Αἰσχίνης] adv. Ctesiph. p. 64, 38","παρενόμει Aeschines: παρηνόμει","πρὸς] ἐπὶ H","πάντων R: παντὸς"],"33":["Meinek. IV p. 105","μοίραις] Μούσαις Madvigius","ἄωρος Didotiana: ἀώρως","Nauck. p. 524","ἔχει μόνον μόρος scripsi: ἔχει πόνος","γεγώς Nauckius: ἐγώ σʼ","ἔκ του scripsi: ἐκ τοῦ"],"34":["Πινδάρου] Bergk. 1 p. 425","προάστιον G. Hermannus: προάστειον","ita p. 1130 c: φοινικορόδιαί τε λειμῶνες","χρυσέοις καρποῖς Boeckhius","βεβριθός R: βέβριθε","τε Hermannus","idem: τέθηλεν","Xylander: ἐρατῶν","Boeckhius: ἀεὶ","θύα Hermannus: θύματα","Bergk. 1 p. 427","ζωὸν δ’ ἔτι vit. Rom. c. 28: ζῶν δὲ","ἐστι μόνον ibidem: μόνον ἐστί","ἐφέρποισαν Boeckhius: ἐφέρπουσαν"],"35":["περὶ R: περί τε","ἔσται δὲ scripsi: τὰ δὲ","Xylander","Πλάτωνι] Gorg. p. 523 c","φασί Plato: φησί","πολλοὶ Plato: πολλοὶ μὲν","ἐκπλήττονται καὶ idem: ἐκπλήττονται","ἐπίπροσθεν idem: ἐπιπρόσθησις","αὐτῶν idem: ἑαυτῶν","νῦν idem: νῦν μὲν","συγγενῶν καὶ idem: συγγενῶν","δικαία ἡ κρίσις Plato: ἡ κρίσις δικαία","πρότερος idem: πρότερον","τὼ idem: τὰ","ἀπορητόν τι τὼ ἑτέρω idem: ἀπόρρητόν τι ᾗ τῷ ἑτέρῳ","ἡ idem","τοιόνδε idem: τοιόν (sic)"],"36":["σοι del. H","ἐλθεῖν del. R","προσφιλέστερον idem: προσφιλέστατον"]}}
\ No newline at end of file
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index e7f3b717af3a169409079073cfd5a866d58f74df..3b9263626fc9eeff559e367ba7d1ceaa701ff15a 100644
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+++ b/text/about-the-planting-of-noah/1.json
@@ -1 +1 @@
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the former part of this treatise we have spoken of the art of husbandry as to its genus, dwelling on it at as great a length as the time admitted of; but in this book we will discuss the question of his cultivation of his vineyard with regard to the species as far as it is in our power. For Moses represents the just Noah not only as a husbandman, but also especially as occupied with the cultivation of vines, saying, \"Noah began to be a husbandman of the earth; and he planted a vineyard.\""],[1,1,"And it is fitting that a man who was about to discuss the whole question of separate plants and manners of cultivation, should first of all acquire an accurate comprehension of the most perfect plants in the universe, and of the great planter and superintendent of them. He then who is the greatest of all planters and the most perfect in art, is the Ruler of the universe; and his plant is not one which comprises within itself only individual plants, but rather infinite numbers of them springing up like suckers from one root, namely, this world."],[2,2,"For after the Creator of the world, reducing that substance, which was in its own nature destitute of order and regularity, into a state of order, and bringing it from a condition of confusion into a distinct system, began to fashion and shape it, he placed the earth and the water in the middle, and the plants of air and fire he drew up from their previously central position to a lofty eminence; and the aether he arranged all round, placing it as a boundary to and preservation of the things within, from which also it seems that the heaven derives its name, causing the earth to be borne upon the water in such a way that it continues dry, which, however, there was reason to fear might be dissolved by water; and this great worker of marvels, moreover, united the air, which was exceedingly cold by its own nature, to fire which is very hot; a most surprising miracle."],[3,3,"For how can it be looked upon as anything but a prodigy, for that which would dissolve another thing, to be held together by that which it would dissolve: that is to say, for water to be held together by earth; and again, for that which is the hottest of all things to be placed upon that which is the coldest without its nature being destroyed, that is to say, for fire to be placed upon air? And these are the elements of this most perfect plant; but the very great and all productive plant is this world, of which the aforesaid branches are the main shoots."],[4,4,"We must now therefore consider where God placed its foundations, and in fact, what foundation it has on which it is supported, as a statue is on a pedestal; certainly we cannot imagine that any body is left outside and wandering about, since God has worked up and arranged every imaginable material throughout the whole universe."],[5,5,"For it was fitting that the most perfect and greatest of all works should be made by the greatest of all makers; and it would not have been the most perfect of works if it had not been filled up by perfect parts, so that this world consists of all earth, and all water, and all air, and all fire, not a single particle, no not the smallest imaginable atom, being omitted."],[6,6,"It follows therefore of necessity, that what is outside must either be a vacuum or nothing at all. If now it is a vacuum, than how can that which is full and solid, and the heaviest of all things, avoid being pressed down by its own weight, since there is no solid thing to hold it up? from which consideration it would appear to be something like a vision, since the mind is always seeking for some corporeal foundation, such as everything which is moved, must of necessity have: and especially the world, inasmuch as it is the greatest of all bodies, and embraces a multitude of other bodies as its own appropriate parts."],[7,7,"If therefore any one wishes to escape from the difficulties of this question which present themselves in the different doubts thus raised, let him speak freely and say that there is nothing in any material of such power as to be able to support this weight of the world. But it is the eternal law of the everlasting God which is the most supporting and firm foundation of the universe."],[8,8,"This it is which, being extended from the centre to the borders, and again from the extremities to the centre, runs through the whole unsubdued course of nature, collecting all the parts and binding them firmly together; for the father who created them has made it the indissoluble bond of the universe."],[9,9,"Very naturally and appropriately therefore, all earth will not be dissolved by all water, which the bosom of the earth contains, nor will fire be extinguished by air, nor again will air be burnt up by fire, since the divine law establishes itself as a boundary to all these elements, like a vowel among consonants, so that the universe may, as it were, be harmonious in concert with the music expressed by letters; persuasion, by its own authority, putting an end to the threatening conflicts of contrary natures."],[10,10,"Thus then the plant which bears all things was rooted, and when it was rooted was made strong. But of the particular plants, and those of smaller growth, some were moveable, so as to have their places changed; and some were made so as, without any such change, to stand steadily in the same place."],[11,11,"Those then that are affected by motion, inducing change of place, which we call animals, are attached to the most important portions of the universe; the terrestrial animals to the earth, the animals which swim to the water, the winged animals to the air and those which can live in the flame to the fire (which last are said to be most evidently produced in Macedonia), and the stars are attached to the heaven. For those who have studied philosophy pronounce the stars also to be animals, being endowed with intellect and pervading the whole universe; some being planets, and moving by their own intrinsic nature; and others, that is the fixed stars, being borne along with the revolutions of the universe; so that they likewise appear to change their places."],[12,12,"But those which are regulated according to a nature devoid of all sensation, which are peculiarly called plants, have no participation in that motion which involves a change of place."],[13,13,"But the Creator made two different races on the earth and in the air. In the air, he made the winged animals capable of being perceived by the external senses, and other powers which can by no means be comprehended in any place by the external senses; and this is the company of incorporeal souls arranged in order, but not in the same classifications. For it is said that some are assigned to mortal bodies, and are again subjected to a change of place according to certain defined periodical revolutions; but that others which have received a more divinely prepared habitation, look down upon the region of the earth, and that in the highest place, near the other itself, the purest souls are placed, which those who have studied philosophy among the Greeks call heroes, but which Moses, by a felicitous appellation, entitles angels; souls which go as ambassadors and messengers of good from the ruler of all things to his subjects, and messengers also to the king respecting those things of which his subjects have heard. To the earth again he assigned two classes, terrestrial animals and plants, wishing that she should be at the same time their mother and their nurse."],[14,14,"For, as in the case of woman and every animal of the female sex, fountains of milk spring up in them when they are about to bring forth, in order that they may supply the offspring that is born of them with necessary and suitable food; so in a similar manner God has assigned to the earth, which is the mother of all terrestrial animals, all the different species of plants, in order that the animals produced by the earth may have such food as is akin to them, and not alien from their natures."],[15,15,"And, indeed, God has caused plants to grow with their heads downwards, having fixed their heads in the deepest parts of the earth; and having drawn up the heads of the irrational animals from the earth, he has set them up high on long necks, putting their fore feet under their necks as a kind of foundation."],[16,16,"But man has received a preeminently superior formation. For of all other animals God has bent the eyes downwards, so that they look upon the ground; but on the other hand, he has raised the eyes of man so that he may behold the heaven, being not a terrestrial but a celestial plant as the old proverb is."],[17,17,"But the others who say that our mind is a portion of the ethereal nature, have by this assertion attributed to man a kindred with the air; but the great Moses has not named the species of the rational soul by a title resembling that of any created being, but has pronounced it an image of the divine and invisible being, making it a coin as it were of sterling metal, stamped and impressed with the seal of God, the impression of which is the eternal word."],[18,18,"For, says Moses, \"God breathed into man’s face the breath of life,\" so that it follows of necessity, that he that received the breath must be fashioned after the model of him who sent it forth. On which account it is said too, that \"Man was made after the image of God,\" and not after the image of any created being."],[19,19,"It follows, therefore, since the soul of man has been fashioned in accordance with the archetypal word of the great cause of all things, that his body also, having been raised up to the purest portion of the universe—the heaven, must extend its vision, in order that, by a comparison with what is visible, it may attain to an accurate comprehension of what is invisible."],[20,20,"Since, therefore, it was impossible for any one to perceive the attraction of the mind to the living God, except for those persons alone who were drawn towards him (for that which each person suffers, he alone particularly knows), God has given us the eyes of the body (as an evident and visible image of the invisible eye), which are able to look up to the heaven;"],[21,21,"for when the eyes, composed of perishable material, have raised themselves to such a height, as to be able from the region of the earth to mount up to heaven which is removed at so great a distance from the earth, and to reach its utmost heights, how great a course in every direction must we suppose to be within the power of the eyes of the soul? which, being endowed with wings from their excessive desire to see the living God clearly, reach up not only to the highest regions of the air, but even pass over the boundaries of the whole world, and hasten towards the Uncreated."],[22,22,"On this account, those persons who are insatiable in their desire for wisdom and knowledge are said in the sacred oracles to be \"called up.\""],[23,23,"For it is legitimate that those persons should be called up to the Deity who have been inspired by him. For it would be a terrible thing if whirlwinds and hurricanes have power to tear trees up by their roots, and to toss them in the air, and to carry off vessels of many tons’ burden, though loaded with cargoes, as if they were the lightest things imaginable, out of the middle of the sea; and if even lakes and rivers are raised on high, when their streams actually leave the bosom of the earth, having been drawn up by the ardent and diversified eddies of the winds: and yet, if the mind, which is intrinsically light, cannot be raised up by the nature of the Divine Spirit, which is able to do everything and to subdue all things below, and cannot be elevated to an exceeding height; and especially the mind of the man who studies philosophy in a genuine manner."],[24,24,"For he does not incline downwards to the things dear to the body and to the earth, from which he separates himself, and studies to alienate himself as far as possible; but he is borne upwards, being insatiably devoted to sublime, holy, magnificent, and happy natures."],[25,25,"Therefore, also, Moses will be summoned upwards, the steward and guardian of the sacred mysteries of the living God. For we read in the book of Leviticus, \"He called Moses up to him.\" Bezeleel also will be summoned up, being thought worthy of the same honours. For him, also, God calls up for the preparation of the sacred furniture and for the care of the sacred works."],[26,26,"But he receives only the second honour of this summons, and the all-wise Moses shall have the first place assigned to him. For the former fashions shadows only, like painters do, in which it is not right to form any living thing. For the very name Bezeleel is interpreted to mean, \"working in shadows.\" But Moses does not make shadows, but the task is assigned to him of forming the archetypal natures of things themselves. And in other places, also, the great Cause of all things is accustomed to reveal his secrets to some in a more conspicuous and visible manner, as if in the pure light of the sun, and to others more sparely, as though in the shade."],[27,27,"Having therefore gone through all the larger plants in the universe, let us see in what manner the all-wise God made the trees which exist in the smaller world, that is to say, in man. In the first place, then, taking our body as if it were a field of deep soil, he created the external senses to be in it as so many channels."],[28,28,"And after that, he arranged the place of each separate one of them, as if it had been a fruit-bearing and most useful tree, assigning the sense of hearing to the ear, that of sight to the eyes, that of smell to the nostrils, and each of the other senses and faculties to their kindred and appropriate organs. And the divine man bears his testimony to this account of mine, speaking thus in his Psalms, \"He that planted the ear, doth he not hear? and he that made the eyes, shall he not see?\""],[29,29,"Moreover, all the different powers which run down as far as the legs and hands, and all the other parts of the body, whether internal or external, are all those of an unimportant kind."],[30,30,"But those which are better and more perfect he has rooted in the more central portion; that which is preeminently able to bring forth fruit, the dominant portion of the man. These faculties are perception, comprehension, felicity of conjecture, study, memory, habit, disposition, the various species of art, the firmness of knowledge of different things, the apprehension of the speculations of universal virtue in such a way as is never forgotten. Now, no mortal is competent to plant any one of these things himself. But of all of them together there is one architect, the uncreated God, who has not only made them originally, but who also makes them for and implants them in every individual man that is born."],[31,31,"Now the account of the planting of Paradise is consistent with what has been already said. For it is stated, \"God planted a Paradise in Eden, towards the east; and there he placed the man whom he has made.\" Now, to think that it is here meant that God planted vines, or olive trees, or apple trees, or pomegranates, or any trees of such kinds, is mere incurable folly."],[32,32,"For why should he have done so? any one may ask. Was it that he might have a pleasant abode to spend his time in? Even the whole world could not be considered a dwelling sufficient for God, the governor of the universe. Would it not appear to be deficient in innumerable other things, so that it could never be looked upon as a place worthily suited to the reception of the great King? True, indeed, it is impiety to think that the Cause of all things can be contained in that which he has caused, especially as even those trees do not invariably bear their annual fruit."],[33,33,"For whose enjoyment and use, then, is it that the Paradise is to produce fruit? For that of no man. For there is absolutely no one at all who is represented as inhabiting the Paradise, since Moses says that God removed the first man who was created out of the earth, by name Adam, from his original place, and placed him here."],[34,34,"And, moreover, God has no need of food any more than he has of anything else; for it follows necessarily that he who uses food must first of all stand in need of it. And in the second place, that he must have organs adapted for the reception of it, by means of which he can receive it when it enters him; and then dismiss it from him when he has digested it. But all these things, which are parts of the happiness and blessedness which surround the Great Cause of all things, are inconsistent with the doctrine of those men who represent him as clothed with human form, and influenced by human passions to the utter destruction of all piety and religious feeling—both great virtues; such notions being contrary to all law and right."],[35,35,"We must therefore have recourse to allegory, which is a favourite with men capable of seeing through it; for the sacred oracles most evidently conduct us towards and instigate us to the pursuit of it. For they say that in the Paradise there were plants in no respect similar to those which exist among us; but they speak of trees of life, trees of immortality, trees of knowledge, of comprehension, of understanding; trees of the knowledge of good and evil."],[36,36,"Now these cannot have been trees of the land, but must indisputably have been plants of a rational soil, which was a road to travel along, leading to virtue, and having for its end life and immortality; and another road leading to vice, having for its end the loss of life and immortality, that is to say, death. Therefore, we must suppose that the bounteous God plants in the soul, as it were, a paradise of virtues and of the actions in accordance with them, which lead it to perfect happiness."],[37,37,"On this account, also, he has assigned a most appropriate place to the Paradise, called Eden (and the name Eden, being interpreted, means \"delight\"), an emblem of the soul, which sees right things, and revels amid the virtues, and exults by reason of the abundance and magnitude of its joy; proposing to itself one source of enjoyment in the place of the innumerable things which are accounted pleasant among men, namely the service of the one wise God."],[38,38,"He, then, who had drunk of this unmixed source of joy, and was a follower of and fellow rejoicer with Moses, and not one of the least valued of that body, in his Psalms addressed his own mind, saying, \"Delight thou in the Lord.\" Exciting himself and his mind towards heavenly and divine love by these words, and indignantly turning away from the luxury and effeminacy existing among what are called and believed to be human goods; and being hurried away in his whole heart by divine inspiration and fervour, and finding his joy in God alone."],[39,39,"And the statement that \"the Paradise was in the east,\" is a proof of what has been here said. For folly is a thing of darkness and setting, and which brings on the night; but wisdom is a most brilliant thing, radiant all around, and in the truest sense of the word, rising. And, as the sun, when it arises, fills the whole circle of the heaven with its light, so in the same manner, when the beams of virtue shine forth, they made the whole place occupied by the mind full of pure light."],[40,40,"Therefore the possessions of man have guards and keepers, very fierce beasts, for the repulse of invading and attacking enemies. But the possessions of God have rational natures for their guards. For \"there,\" says Moses, \"God placed the man whom he had made;\" that is to say, he placed him among the rational virtues alone;"],[41,41,"therefore the practises and uses of the virtues have received from God this especial honour beyond the souls of other animals. And therefore, also, it is most expressly and plainly declared that God placed that man which is really man in us, namely, the mind, among the most sacred shoots and plants of excellence and virtue. But among those animals which have no share in mind, no one has ever cultivated any plant worth speaking of, since there is not one of them capable by nature of receiving comprehension."],[42,42,"We cannot therefore raise any question as to why it was ordained that all the different species of animals should be collected in the ark which was made at the time of the great deluge, while more were brought into the Paradise. For the ark was an emblem of the body, which of necessity therefore contained all the most tameable and ferocious evils of the passions and vices; but the Paradise contained only the virtues: and the virtues do not receive anything savage or in short anything destitute of reason."],[43,43,"And Moses also speaks very carefully, not representing the man who was made after God’s own image, but the man who was formed of clay, as the one who was placed in the paradise. For the one who was made after the image of God, and stamped with the truth of God, does, as it appears to me, in no respect differ from the tree which bore as its fruit everlasting life. For they are both imperishable, and have both been thought worthy of the most central position in the dominant part of man. For it is said that \"the tree of life is in the midst of the Paradise.\" But the other man, he of the composite and more earthly body, who has no justification in uncreated and simple nature, the cultivator of which is the only person who knows how to dwell in the house and in the courts of the Lord. For Jacob is represented \"as a plain man dwelling in a house,\" having a disposition full of ingenuity, and compounded and made up of all kinds of materials."],[44,44,"It was natural therefore to place and firmly root the mind in the middle of the paradise, that is, of the universal world, having in itself faculties which draw it in contrary directions, so that it should be kept in a state of doubt when called upon to discriminate as to what it should choose and what it should avoid, since if it chose the better part it would reap immortality and glory; and if it chose the worse it would meet with reproach and death."],[45,45,"Such then are the trees which the only wise God has planted in rational souls. But Moses, pitying those who were exiled and compelled to quit the paradise of the virtues, addresses a prayer to the absolute authority of God and to his merciful and propitious powers, entreating that in the place from which the earthly mind, Adam, was banished, there a people capable of seeing the truth might be planted."],[46,46,"For he says, \"Bring them in and plant them in the mountain of thy inheritance which thou dost give them; thou hast made them to sit in thy seat, O Lord; in the sanctuary, O Lord, which thy hands have made. The Lord shall shall be king of ages, for ever and ever.\""],[47,47,"Therefore he had learnt, as plainly as any man that ever lived, that God, having fixed the roots and seeds of everything down in the earth, is the cause also of the greatest of all plants, namely this world, shooting up; which world he here seems to speak of enigmatically in the song which I have just quoted, where he calls it the mountain of his inheritance; since that which is made is the most appropriate possession and inheritance, of him who has made it."],[48,48,"Therefore he prays that we may be planted in it, not in order that we may become irrational and unmanageable in our natures; but that, in due obedience to the arrangement of the all-perfect governor, imitating his perpetual and undeviating consistency, we may live a temperate and innocent life. For to be able to live in a strict uniformity with nature, is what the men of old have defined as the end of happiness."],[49,49,"And accordingly what is said afterwards is in strict agreement with what is said before, namely, that the world is the beautiful and properly prepared house of God, appreciable by the external senses; and that he himself made it and that it is not uncreated, as some persons have thought. And he uses the word \"sanctuary,\" as meaning a splendour emitted from holy objects, an imitation of the archetypal model; since those things which are beautiful to the external senses are to the intellectual senses models of what is beautiful. The expression that \"it was prepared by the hands of God,\" means that it was made by his world-creating powers."],[50,50,"But in order that no one may suppose that the Creator had need of any one of the things which he created, he adds the most necessary assertion, \"Being King of ages for ever and ever.\" But a king is in need of nothing, but everything which is subject to him is inevitably in need of the king."],[51,51,"And some persons have said that God is and is properly called the inheritance of God, the use and enjoyment of which Moses has now prayed may be afforded to us. For, says he, representing us as children just beginning to learn by means of the doctrines and speculations of wisdom, and not leaving us destitute of the elements of knowledge, plant them in sublime and heavenly reason."],[52,52,"For this is the most thoroughly prepared inheritance; the house most completely ready, the abode most entirely suitable, which \"thou hast made holy.\" For, O master, thou art the maker of all good and holy things, as, on the other hand, corruptible creation is of what is evil and profane. Reign thou throughout infinite eternity over the suppliant soul; not leaving it for a single moment without a governor. For an uninterrupted service under them is not only better than freedom, but even than the most extensive dominion."],[53,53,"In many people perhaps an inquiry may suggest itself as to what is the meaning of the expression, \"In the mountain of thy inheritance.\" It is plain that God bestows inheritance, but perhaps it is not reasonable to think that he receives inheritances, since everything in the world belongs to him."],[54,54,"But perhaps this is said of those who are subject to him as their master, according to some special computation of connection; just as kings govern indeed all their subjects, but rule their own servants in a different and peculiar manner, whom they are accustomed to employ as ministers for the care of their bodies and the rest of their manner of life."],[55,55,"And again, though they are lords of all the possessions in their whole country, even of those which appear to belong to private individuals, they nevertheless are accounted owners only of those portions which they can entrust to superintendents and overseers, from whom they receive yearly revenues, which properties they often visit for the sake of relaxation and amusement, when they lay aside for a while the heaviest portion of the burden of the cares which arise to them in the administration of public affairs and in the government of their kingdoms; and these possessions are called especially the royal properties."],[56,56,"Moreover all the silver and gold, and other treasures which are stored up in the coffers of their subjects, do all in reality belong more to the rulers than to those who possess them. But nevertheless there are some which are peculiarly called the royal treasures, in which those who are appointed collectors of the produce lay up the revenues which are derived from the country."],[57,57,"Do not wonder, therefore, if the company of wise souls is pronounced to be the especial inheritance of the all-powerful God who has authority and dominion over everything, since he sees most acutely of all beings, exercising the irreproachable and unadulterated eye of the mind, which is never shut, but is always wide open and looking intensely into every thing."],[58,58,"And on this account, indeed, it is said in the greater prayer, \"Inquire of thy father, and he will tell thee; of thy elders, and they will reply to thee, when the Most High divided the nations, when he separated the sons of Adam, he fixed the boundaries of the nations, according to the number of the angels of God, and the portion of the Lord himself was his people Israel.\""],[59,59,"For, behold, here again, he uses the expression, \"the portion and inheritance of God,\" meaning that disposition which is capable of seeing him, and which sincerely worships him; and he says that the children of the earth, whom he calls the sons of Adam, were scattered and dispersed, and brought together again, and that a company was formed of them, since they were unable to use right reason as their guide. For, in real truth, virtue is the cause of harmony and unity, and the opposite disposition is the cause of dissolution and disagreement."],[60,60,"Indeed, it is a proof of what has been said, what happens every year on the day called the day of atonement; for on that day the people are enjoined \"to take by lot two goats, one for the Lord, and one to be the scapegoat;\" that is to say, two reasons, the one in accordance with God, the other consistent with creation. He, therefore, who wishes to exalt the Cause of all things will acquire honour to himself; but he who attributes honour to creation will be banished, being driven from the most sacred places, and compelled to fall into inaccessible and wicked gulfs."],[61,61,"Moses, therefore, has such intimate connection with God, that, relying upon this in a very great degree, he is in the habit of using more fervent and energetic expressions and doctrines than are calculated for the ears of us inferior persons; for he not only thinks it fit to speak of God as an inheritor, but even, which is a more startling thing to the comprehension, he calls him the inheritance of others;"],[62,62,"for to the entire tribe which came to him as a fugitive and a suppliant, he did not think fit to allot only a portion of land, as he did to the other eleven tribes, but he chose that they should receive an especial honour, namely, the priesthood, a possession not of earth, but of heaven. \"For thou shalt not be,\" says God, as Moses represents, \"a portion to the tribe of Levi, nor any inheritance among the children of Israel, because the Lord himself is their inheritance.\" And again he speaks in the person of God, in his holy oracles, in this manner: \"I am thy portion and inheritance.\""],[63,63,"For, in real truth, the mind which is perfectly purified, and which knows all the things of creation, knows and recognizes one only God, the Uncreate, whom it approaches, and by whom it is received. For to whom is it permitted to say, \"He alone is my God,\" except to the man who is attached to none of the objects which are inferior to him? And this is the custom of the Levites; for the name of Levi, being interpreted, means, \"he is to me,\" because different things are honoured by different people, but by him only that which is highest and most excellent, the Cause of all things."],[64,64,"They tell an old story, that some man in ancient times, who had fallen madly in love with the beauty of wisdom, as if it had been the beauty of a most lovely woman, once, when he saw a most sumptuous preparation of unbounded and costly magnificence, looked towards some of his friends, and said, \"Behold, O companions, how many things there are of which I have no need!\" And yet he had nothing whatever of even necessary things beyond his mere clothes, so that he was not puffed up with the magnitude of his riches, which has been the case with numbers of people; so that, on this account, he spoke arrogantly against pomp and show."],[65,65,"The lawgiver teaches us that we should account those people wise who are not eager to be rich in created things, but who despise all created things in comparison of the friendship of the uncreated God, whom they look upon as the only true wealth, and the boundary of most perfect happiness."],[66,66,"Never, then, let those men boast, who have acquired power and sovereignty, as some do, because they have subdued one city, or country, or nation; and others, because they have acquired the dominion over all the countries of the earth, to its furthest borders, and over all Grecian and barbarous nations, and over all the rivers and seas, infinite both in number and magnitude."],[67,67,"For if, besides these things, they had made themselves masters (which it is impious even to mention) of that sublime nature which was the only thing that the Creator made free from the bond of slavery and servitude, they would still be looked upon but as private individuals in comparison with the great kings who have received God for their inheritance; for in proportion as that nature which has acquired a possession is better than the possession itself, and the Creator than the thing created, by so much also are they more royal."],[68,68,"Therefore, some people considered, that they who said that everything was the property of the one good Being, were speaking in an unreasonable manner, looking at the deficiencies and abundance which existed externally, and thinking no one rich who was in want of either money or possessions. But Moses thinks wisdom a thing of such preeminent value, and deserving to be so eagerly sought after, that not only the whole world deserves to be his inheritance, but that he even looks upon the Governor of the universe in that light;"],[69,69,"and these are the doctrines, not of men who are halting between two opinions, but of those who are occupied in a firm and sure faith; since, even now, there are some persons among those who make a show and pretence of piety, who calumniate the literal meaning of this saying, saying that it is neither pious nor safe to speak of God as the inheritance of a man."],[70,70,"You say this—I should say to them—because ye have come not from genuine passion, but from a supposititious and illegitimate one, to the investigation of things. For you thought it a matter of equal consequence for God to be called the inheritance of possessions, of vineyards, and oliveyards, and such matters, and of wise men; and ye did not perceive that paintings are said to be the inheritance of painters, and, in short, that any art is said to be the inheritance of the artist, not looked at as an earthly possession, but as a heavenly prize; for none of such things are the property of any master,"],[71,71,"but still they are an advantage to those who possess them: so that you, O sycophants, hear of the living God as an inheritance, not in the sense of being a possession, like those which I have enumerated, but as being the most beneficial and greatest of goods to those who think fit to worship the Cause of all good."],[72,72,"Having, therefore, now said what is proper concerning the original planter and the original plant, let us next proceed, in due order, to the consideration of matters of instruction and imitation. In the first place, then, the wise Abraham is said \"to have planted a field at the well of the oath, and to have called upon the name of the everlasting Lord God.\" And here there is no peculiar property of the plants mentioned, but only the magnitude of the place."],[73,73,"And they who are in the habit of investigating these matters say, that everything which belongs to God has been very carefully and accurately described, both tree and place, and the fruit of the tree. Accordingly, they say that the tree was the field itself, not like those trees which sprung up out of the ground, but rather to those which grow according to the firmly-rooted mind of the man who loves God: and the place, they say, is the well of the oath, and the fruit, the change of the name of the Lord into that of \"The Eternal God.\""],[74,74,"And it is necessary further to give the probable explanation of each point of the things here mentioned. The field, then, being in length a hundred cubits, and as many in breadth, multiplied together according to the nature and character of a square, is composed of ten thousand superficial cubits;"],[75,75,"and this is the greatest limit of those numbers which increase from the unit, and also the most perfect: so that the limit is the beginning of numbers, and the end, in those calculations, according to the first combination, is the number ten thousand; in reference to which fact, some persons have not erred greatly, who have compared the limit to the starting-place, and the number ten thousand to the goal, and all the numbers between these two to those who contend in a race; for they, beginning to start from the unit, as from the starting place, come to the number ten thousand as to the goal."],[76,76,"Therefore, some persons, departing from these numbers, as from signals, have said that God is the beginning and end of everything, which is a doctrine admirably calculated to engender piety. This doctrine, being implanted in the soul, produces a most beautiful and nutritious fruit, holiness; and the place most suitable for this fruit,"],[77,77,"is the well which is called the oath, in which there is a report that no water could be found. For, says Moses, \"the children of Israel, coming thither, reported to him concerning the well which they had digged: and they said, We found no water; and he called that place, \" The Oath.\" Let us now consider what is the meaning of this statement."],[78,78,"Those who investigate the nature of things as they actually exist, and who conduct their examinations of each individual matter in no negligent manner, behave very like those men who dig wells; for they also are seeking springs in an obscure place. And all men have one common desire, to find something to drink. But some men’s nature is to be nourished by the food of the soul, and that of others by the food of the body."],[79,79,"As, therefore, some of those who have dug wells have often done so without finding water; so likewise those who advance far in knowledge, and who have made great progress in it, are still often unable to attain to the end which they desire. At all events, they say that men of extensive learning often find fault with their terrible ignorance, for they only just know how far they are removed from the truth. And there is a story that some man of old time, when he was admired for his wisdom, said, that it was a fine thing that he should be admired, who only just knew that he knows nothing."],[80,80,"And choose, if you like, any art you please, whether trifling or important, and the man, too, who is most excellent, and most highly thought of in regard of his skill in it, and then consider if the professions held out by the art are equal to the performances of the artist; for if you duly examine the matter, you will find that the performance falls short of the profession, not by a small, but by a vast distance, it being almost impossible for a man to be perfect in any art whatever, which is in continual motion like a fountain, and is constantly pouring forth various species of all kinds of speculations."],[81,81,"On this account, it is most appropriately denominated an oath, being the most certain sign of faith, comprehending also the testimony of God: for as he who swears, calls God to be a witness to a matter concerning which a question is raised, so it is not possible to swear so truly about any matter, as to the fact that the perfection of no art whatever can be found in the artist who professes it."],[82,82,"And the same assertion holds good also with respect to all the other powers which exist in us, or very nearly so; for, as they say, that no water was found in the well which had been mentioned, so also neither was there the faculty of seeing in the eyes, or that of hearing in the ears, or that of smelling in the nostrils, or, in short, any one of the senses in its corresponding organ; and similarly in the mind, there was not the faculty of comprehension."],[83,83,"For how could it have happened that any one should have made a mistake in what he saw, or in what he heard, or in what he understood, if the comprehensions of each of these faculties had been well established, and if they had had a trustworthy nature of themselves without God implanting accuracy in them?"],[84,84,"Having now, therefore, discussed the place sufficiently in which the tree flourishes, let us now, in conclusion, examine also the subject of the fruit: Now, what the fruit is, Moses will tell us himself: \"For the Lord God everlasting,\" says he, \"called it by its name.\""],[85,85,"Therefore the appellations already mentioned reveal the powers existing in the living God; for one title is that of Lord, according to which he governs; and the other is God, according to which he is beneficent. For which reason also, in the account of the creation of the world, according to the most holy Moses, the name of God is always assumed by him: for it was fitting that the power according to which the Creator, when he was bringing his creatures into the world, arranged and adorned them, should be invoked also by that creation."],[86,86,"Inasmuch, therefore, as he is a ruler, he has both powers, that, namely, of doing good, and that of doing harm; regulating his conduct on the principle of requiting him who has done anything. But inasmuch as he is a benefactor, he is inclined only to one of these two courses, namely, to do good."],[87,87,"And it would be the greatest possible advantage to the soul no longer to feel any doubt about the power of the king for both purposes, but steadily to emancipate itself from the fear, which is suspended over it, on account of the vastness of his authority, and to kindle and keep alive a most firm hope of the acquisition and enjoyment of blessings arising from his being beneficent by deliberate intention."],[88,88,"Now the expression, \"everlasting God,\" is equivalent to, God who bestows gifts, not sometimes giving and sometimes not, but always and incessantly; it is equivalent to, God who does good uninterruptedly; to God who, without intermission, is connecting a flow of benefits, coming one after the other; God, who pours forth blessings upon blessings, who is made up of mercies connected and united; God, who never omits any single opportunity of doing good; God, who is also the Lord, so that he is able to injure."],[89,89,"This also Jacob, the practiser of virtue, asked at the end of his most holy prayers. For he said, \"And the Lord shall be to me as God.\" Which is equivalent to: He will no longer display towards me the despotic power of his absolute authority, but rather the beneficent influence of his universally propitious and saving power, utterly removing the fear with which he is regarded as a master, and filling the soul with affection and benevolence as felt towards a benefactor."],[90,90,"What soul could ever conceive thus that the master and ruler of the universe, without changing anything of his own nature, but remaining in the condition in which he always was, is continually kind and uninterruptedly bounteous?"],[91,91,"owing to which he is, to those who are happy, the most perfect cause of unlimited and overflowing blessings. And to trust in a king who is not by reason of the magnitude of his authority elated so as to do injury to his subjects, but who, through his love to mankind, prefers that every one should enjoy happiness without fear, is the greatest possible bulwark of prosperity and security."],[92,92,"What, therefore, we originally undertook we have now nearly fulfilled, namely, to demonstrate that the fact spoken of must be taken to mean the principle which declares God to be the most glorious of all things. The portion of the subject which follows next, is the demonstration that perfection is found in no created thing, but that it does appear in them at times owing to the grace of the great Cause of all things. And the fruit of the tree is, that the graces of God endure for ever and ever, and that they are shed incessantly upon mankind, and never cease."],[93,93,"Thus, in truth, the wise man, following the practise of the first and greatest planter, displays his knowledge of husbandry; and the sacred scripture wishes the labours of husbandry to be performed, even by those of us who are not yet perfect, but who are still reckoned among the middle numbers of those things which are accounted duties; for it says, \"When you go forth into the land which the Lord your God giveth to you, and when you plant every tree which is good for food, you shall completely purify its uncleanness. For three years it shall be unclean as to its fruit, it shall not be eaten; but in the fourth year, all its fruit shall be holy, being praised by the Lord. And in tile fifth year you shall eat the fruit thereof; and everything that it bears shall be useful to you: I am the Lord your God.\" Therefore it was impossible for the children of Israel, to plant those trees which are eatable, before they arrived in the country which had been given them by God: for he says,"],[94,94,"\"When you go forth into the land, ... and when you plant every tree which is good for food.\""],[95,95,"So that while we are outside of the promised land, we should not be able to cultivate such trees; and this is very natural;"],[96,96,"for as long as the mind has not entered upon the path of wisdom, but turns aside and wanders out of the road, it cares only for the trees which do not admit of being cultivated or used for food of men—trees which are barren and useless, and which, though they bear, bear no fruit which is eatable."],[97,97,"But when the mind, having entered upon the path of wisdom, marches along with its doctrines, and begins to keep pace with them all, it then cultivates the useful trees, which are capable of bearing eatable fruit, instead of caring for those useless kinds; it cultivates a mastery over, instead of the indulgence of the passions, and knowledge instead of ignorance, and good instead of evil."],[98,98,"Since therefore he who is led into the path of virtue is still at a long distance from the end, it is very naturally laid as an injunction upon the man who plants, to remove the uncleanness of that which is planted. And what this is, we will now consider."],[99,99,"These duties which are as it were in the middle, appear to me to be properly looked upon in the same light as those trees, which admit of being cultivated and used for food; for each of them bears most useful fruits, the one for the body, and the other for the soul. But in the middle there must necessarily be many injurious plants springing up with and growing along-side of them, which must be removed in order that the better sorts may not be injured."],[100,100,"May I not call the restoration of a deposit a useful plant of the soul? But still this plant requires purification and exceeding attention. What then is the purification? This. Having taken a deposit from a man while he is sober, you must not restore it to him while he is drunk, or intemperate, or mad; for in such a case though he may have received the advantage of having his own back again, he will have no opportunity of being benefited by it. Again. You must not restore a deposit to debtors or to slaves while their creditors or their masters are present; for that is betraying, and not a restoration of a deposit. Nor must you keep faith in small things in the hope merely of gaining confidence, so as to have greater things entrusted to you."],[101,101,"For those who fish, and who let down small baits into the sea, with the view of catching larger fish, are not very much to be blamed, as they say that they are providing for the good supply of the market, and in order that they may supply men with unlimited food for every day."],[102,102,"But no one should use as a bait, the restoration of a deposit of small value by way of obtaining a larger one, holding forth in his hands, and displaying the deposit of one individual, and that a trifling one, and in his intention appropriating the deposits of every body, and those too of unspeakable value. If, therefore, you remove the uncleanness of your deposit, as of these trees, namely, the inquiries threatened by plotters, the evils arising from want of opportunity and treachery, and all things of similar kinds; you will bring into a state of cultivation and usefulness, that which was on the point of becoming wild."],[103,103,"And in the case of the tree of friendship, it is necessary to cut down and eradicate these things which shoot up by the side of it for the sake of preserving the more valuable plant. And the evil plants which spring up along-side are these: the tricky blandishments of courtesans towards their lovers, and the deceitfulness of parasites to those whom they flatter."],[104,104,"For one may see those who make a traffic of their personal beauty, clinging to their lovers as if they were excessively fond of them; but they love not them but themselves, and they are eager only for their daily gains. And as for flatterers, sometimes they conceal unspeakable hatred towards those whom they flatter; but still, being slaves to gluttony and intemperance, they are on that account induced to pay court to those who can supply their immoderate appetites."],[105,105,"But the tree of science and unadulterated friendship having rejected and discarded these things, will bear fruit of the greatest possible service to those who use it, namely, incorruptible good faith. For good-will is a desire that one’s neighbour should enjoy good things for his own sake. But courtesans and flatterers are anxious solely for their own advantage, which is the only motive why they should confer pleasure, the first on their lovers, and the latter on the objects of their flatteries. We must therefore cut down all trickeries and flatteries as evil plants growing up near the tree of friendship."],[106,106,"The due attention to sacred rites, and good faith in the matter of sacrifices, are the most excellent of trees; but along-side of them an evil grows up, namely, superstition, which it is desirable to eradicate before it has time to blossom. For some persons have fancied the sacrificing of oxen to be piety, and they assign a portion of all that they steal or obtain by denials, or by cheating their creditors, or by plundering, to the altars. Impious wretches that they are, thinking that thus they are paying a price to buy themselves off from suffering punishment for their offences."],[107,107,"But to such persons I would say, O ye men, the tribunal of God is not to be corrupted by bribes; so that those who have guilty minds will be rejected, even if they sacrifice a hundred oxen every day; and those who are innocent will be received, even if they never sacrifice at all. For God delights in altars on which no fire is burned, but which are frequented by virtues, and which do not blaze with great flame, such as those sacrifices do kindle which are offered by impious men, and which are no sacrifices at all, and which serve to remind one of the ignorances and wickedness of each of the sacrificers; for Moses has somewhere spoken of a sacrifice \"reminding one of sin.\""],[108,108,"All such things therefore, being the causes of great injury, it is necessary to cut off and eradicate, in obedience to the oracle in which it is enjoined \"to remove the uncleanness of the tree which has been planted, bearing eatable fruit.\""],[109,109,"But we, even after we have been instructed, make no progress in learning; but some persons, having a self-taught natural instinct, purify what is good from the evils which surround it, as Jacob did, he who was surnamed the practiser of virtue; for he \"peeled the rods, leaving on the white bark, having stripped off all the green;\" in order that the dark and dusky vanity in the middle being taken away in every case, a white appearance might be displayed, which should be produced so as to be akin to it, not by diversified art but by nature;"],[110,110,"in reference to which it is also commanded in the law which was established in cases of leprosy, that \"the man who was not infected with any variation of colour, but who was white all over from the head to the extremity of his feet, should be pure.\" In order that, according to the similitude of the body, those who have discarded the crafty, and unscrupulous, and ambiguous, and uncertain disposition of mind, may embrace the simple, uncoloured, unambiguous, plain complexion of truth;"],[111,111,"therefore, to say that the tree is purified, contains a principle, the assertion of which is founded surely in truth, but to make the same statement with respect to the fruit is saying what is not equally clear or credible; for no cultivator of figs or grapes, or, in sort, of any fruit whatever, purifies them."],[112,112,"And again Moses says, \"Its fruit shall be impure for three days, it shall not be eaten;\" as if in fact it were customary for it to be purified for ever. We must, therefore, say that this is one of those expressions which have a concealed meaning, since the words themselves are not quite consistent with it; for the expression is an ambiguous one; for it bears one sense of this kind, the fruit shall remain for three years; and then there is a distinct injunction, \"it shall not be eaten before it is purified.\" But there is also another meaning, \"the fruit of the tree shall for three years be unpurified, and while in that state it shall not be eaten.\""],[113,113,"According, then, to the former statement one may understand it in this manner: the three years being taken for time which is divided into three portions; for it is the nature of time to be divided into the past, the present, and the future; therefore the fruit of education will exist, and will endure, and will last unimpaired through all the divisions of time, a statement equivalent to—it will never receive any corruption, for the nature of good is imperishable. But the fruit which is not purified shall not be eaten; inasmuch as virtuous reasons, duly purified and rendered sound, nourish the soul, and give vigour to the mind; but the opposite kinds are not nutritious, but bring disease and destruction on the soul."],[114,114,"According to the other meaning, as in the disputes of dialecticians, the word \"undemonstrated\" is used in a double sense, either of a proposition which it is hard to demonstrate by reason of its difficulty, or of one which is intrinsically so plain as to require no demonstration, and the truth of which is established not by the testimony of any one else, but by its own internal evidence. So also fruit may be understood as not being purified, either when it is so impure as to be difficult to purify, or when it requires no purification, but is bright, and clear, and pure of itself."],[115,115,"Such now is the fruit of education; being for three years, that is to say for all time, divided as it is into three portions, most completely pure and brilliant, being overshadowed by no injurious thing, and having no need whatever of any washings or purifications, or any thing else whatever which tends to cleansing."],[116,116,"\"But in the fourth year,\" says the scripture, \"all the fruit of the tree shall be sacred, being praised by the Lord.\" The prophetic books appear often to dignify the number four in many places of the exposition of the law, and most especially in the account of the creation of the universe;"],[117,117,"for the light which is perceptible by the outward senses, and held in honour, being that which throws the most brilliant light both upon itself and upon other things, and upon its own parents the sun and the moon, and upon the most sacred company of the stars, which by their rising and setting fix the boundaries of night and day, and moreover, of months and years, and which have shown the nature of number, to which, also, the greatest good of the soul is attributed, Moses says was created on the fourth day."],[118,118,"And now he honours this day in a remarkable degree, assigning the fruit of the trees to God, in accordance with no other time than with the fourth year after they are planted;"],[119,119,"for this has a principle in it very consistent with nature and with good morals. At all events it so happens that the roots of the universe, the elements of which the world is composed, are four—earth, water, air, and fire. Also, that the seasons of the year are equal in number, namely, winter and summer, and those others which are between these two, spring and autumn."],[120,120,"And as this is the most ancient of all square numbers, it is found to exist in right angles, as the figure of a square in geometry shows. And right angles are manifest examples of correctness of reason. And right reason is an everlasting fountain of virtues."],[121,121,"It follows, therefore, of necessity that the sides of a square must be all equal to one another. And equality is the parent of justice, which is the mistress and ruler of all the virtues, so that it is now proved that this number four is the symbol of equality, and justice, and of all virtue, beyond any other number."],[122,122,"And the number four is likewise called \"all,\" because it comprehends in its power the numbers up to ten, and the number ten itself. That is comprehends all the numbers up to itself is manifest to every one; but that it also comprehends the numbers which come after it, is very easily seen by a calculation of numbers,"],[123,123,"when we have put them together, one, two, three, four, we shall find what we were doubting about; for of one and four, the number five will be found to be composed, and of two and four six are made up; the number seven, again, consists of three and four; again, according to a triple combination of one, and three, and four, the number eight is composed; also of two, and three, and four, the number nine; and the number ten is made of all the numbers together, for one, and two, and three, and four make ten."],[124,124,"On this account also, Moses said that in the fourth year all the fruit of the tree shall be holy; for this number has an even, and an entire, and a full, and (as one may almost say) every possible reason in it, because the number ten, of which four is the parent, is the first starting place of all the numbers when put together after the unit; and the number four and the number ten are both also called \"all,\" but the number ten is so called by reason of its operation, this number four with reference to its potentiality."],[125,125,"And Moses very appropriately says that the fruit of education is not only holy but also praised; for every one of the virtues is a holy thing, but most especially is gratitude holy; but it is impossible to show gratitude to God in a genuine manner, by those means which people in general think the only ones, namely offerings and sacrifices; for the whole world could not be a temple worthy to be raised to his honour, except by means of praises and hymns, and those too must be such as are sung, not by loud voices, but by the invisible and pure mind, which shall raise the shout and song to him."],[126,126,"At all events there is an old saying often quoted, originally invented by wise men, but, as is often the case, handed down in succession to future ages, and one which has not escaped our ears, which are always greedy of instruction, and it is to this effect, \"When,\" say they, \"the Creator had finished the whole world, he asked of one of his ministers, whether he felt that any thing that was wanting which had not been created of all the things that are in the earth, or in the water, or of all that have received the sublime nature of the air, or the loftiest nature of all the universe, namely, that of the heaven;"],[127,127,"and he replied, that every thing every where was perfect and complete; but that he wished for one thing only, namely for reason, which should be able duly to praise it all, and which should not so much praise as give an accurate account of the exceeding excellence existing throughout, even in these things which appeared the most unimportant and the most obscure; for he said that an exact account of the works of God was their most complete and adequate panegyric, since they required no addition of external things to set them forth, but were of such a character that the bare plain truth was their most perfect encomium.\""],[128,128,"And when the Father had heard what he said he praised it all, and at no distant time produced a race, which should be capable of receiving all learning, and of composing hymns of praise, producing them from one of the faculties existing around him, the virgin memory, whose name men in general distort and call her Mnemosyne."],[129,129,"This is then the purport of that legend of the ancients, and we in accordance with that story say, that it is the most appropriate work of God to confer benefits, and of created beings to show gratitude, since they are unable to give any requital of those benefits beyond gratitude; for whatever he might be inclined to give as a requital for the other things which he has received, will be found to be the private property of him who is the Creator of all things, and not of the nature which offers it."],[130,130,"Having learnt therefore that there is only one employment possible for us of all the things that seem to contribute to the honour of God, namely the display of gratitude, let us at all times and in all places study this, with our voice, and with useful writings, and let us never desist composing encomiastic orations and poems, in order that both the Creator and the world may be honoured by every description of utterance which can be exhibited in either speaking or singing; the one being, as some has said, the best of all causes, and the other the most perfect of all created things."],[131,131,"Since therefore all the fruit of the soul is consecrated in the fourth year and the fourth number; in the fifth year we ourselves shall be allowed the use and enjoyment of it for ourselves; for the scripture says, \"In the fifth year ye shall eat the fruit thereof;\" since it has been established by a perpetual law of nature, that account shall be taken of the creation after the Creator in every thing; so that even if we are thought worthy of the second place, it must be considered a marvellous thing;"],[132,132,"and on this account it assigns to us the fruit of the fifth year, because the number five is the number appropriate to the outward sense; and if one must tell the truth, that which nourishes our minds is the outward sense, which by means of our eyes sets before us the distinctive qualities of colours and forms, and by means of our ears presents us with all the various peculiarities of sounds, and with smells by means of the nose, and with tastes through the medium of the mouth, and which enables us to judge of the yielding softness and resisting hardness, or of softness and roughness, or again of heat and cold, by means of the faculty which is dispersed over the whole body, which we usually denominate touch."],[133,133,"But the most correct example of what has been said, is afforded by the sons of Leah, that is of virtue, not all her sons, but the fourth and fifth; for with respect to the fourth, Moses says that, then she ceased to bring forth, and his name was called Judah, which, being interpreted, is \"confession to the Lord,\" and the fifth she 4 called Issachar, and the name being interpreted, means \"reward;\" and after she had brought forth in this manner, the soul immediately spoke and related what it had suffered; for says Moses, \"She called his name Issachar, which means reward.\""],[134,134,"Therefore Judas, the mind which blesses God, and which is without ceasing, devoted to pouring forth hymns of praise and gratitude to him, is himself in truth \"the holy and praiseworthy fruit,\" being produced not by the trees of the earth but by a rational and virtuous nature. In reference to which, the nature which brought him forth is said to have desisted from bringing forth, since she knew not which way to turn, when she had come to the limit of perfection; for of all successful actions which are brought forth, the best and most perfect production is a hymn to the Father of the universe;"],[135,135,"and the fifth son is in no respect different from the enjoyment of the trees planted in the fifth year; for the tiller of the earth after a fashion takes his reward from the trees in the fifth year, and he takes the offspring of the soul, Issachar, who was called the \"reward,\" and very naturally, being brought forth after the grateful Judah; for to a grateful person gratitude is a most sufficient reward."],[136,136,"Therefore, the fruits of the trees are called the produce of the owners of the trees; but the fruit of instruction and wisdom is no longer the produce of man, but as Moses says, \"of the universal Governor alone;\" for after he has spoken of his produce, he adds, \"I am the Lord your God,\" asserting most distinctly that there is one God, whose fruit is the produce of the soul."],[137,137,"And with this assertion, this oracle delivered by one of the prophets is consistent, \"Fruit from me has been found by you. What wise man will understand this? Will any intelligent person comprehend it?\" For it does not belong to every one, but only to the wise man, to understand whose the fruit of the mind is."],[138,138,"Therefore, concerning that most ancient and sacred husbandry, which the Cause of all things uses with reference to the world, that most productive of trees, and concerning that other kind in imitation of it which the virtuous man studies, and concerning the ordinary quaternion of prizes, and the laws and precepts which all tend to the same point, we have now spoken to the best of our power."],[139,139,"Let us now consider the vine-planting of the just Noah which is a species of husbandry. For it is said that \"Noah began to be a husbandman of the earth, and he planted a vineyard, and drank of the wine, and got drunk.\" Therefore, the wise man here cultivates with skill and science the tree of drunkenness, though fools enter upon its management in an unartistic and negligent manner,"],[140,140,"so that it is necessary for us now to speak in a fitting manner about drunkenness; for we shall presently know the power also of that tree which gives rise to it. Afterwards, we will examine with accuracy what has been said by the lawgiver concerning drunkenness, but at present we will examine what determination others have come to on this subject."],[141,141,"Now, among many philosophers, this question has been investigated with no slight degree of pains, and the question is proposed in this manner, whether the wise man will get drunk? Therefore, to get drunk is a matter of a twofold nature, one part of it being equivalent to being overcome with wine; the other, to behaving foolishly in one’s cups."],[142,142,"But of those who have dealt with this proposition, some have said that the wise man never takes too much unmixed wine, and never behaves foolishly; for that the one is an error, and that the other is an efficient cause of error, and that both the one and the other is inconsistent with good conduct."],[143,143,"Others again have asserted, that to be overcome with wine is appropriate even to a virtuous man, but that to behave foolishly is inconsistent with his character. For that the wisdom which is in him is sufficient to resist those things which attempt to do him injury, and to destroy the innovations which they seek to produce in the soul, and that wisdom is endued with a power capable of extinguishing the passions, whether they be fanned by the impetuous gale of furious love, or kindled by abundant and heating wine, and that owing to this power it will always be superior to them. Since also of those who dive beneath a deep river or under the sea, some are destroyed from being ignorant of the art of swimming, but others who are possessed of this knowledge are very speedily saved; and, indeed, a great quantity of wine, inundating the soul like a torrent, sometimes weighs it down and precipitates it to the lowest depth of ignorance, but at other times is unable to part it, because it is supported and borne aloft by saving instruction."],[144,144,"Those again who have not sufficiently observed the greatness of this excess with respect to passion in the wise man, have pressed him down, when he was applying himself to the study of sublime things, from heaven to earth, as those men do who are seeking to catch birds, in order to involve him in disasters similar to their own; but others, seeing the great height of his virtue, have said that a wise man, if he indulges in wine beyond the bounds of moderation, will by all means cease to be master of himself, and will go astray, and will not only let his hands droop out of weakness, like those athletes do who are defeated, but will also droop his neck and his head, and stumble, and fall down, coming to the ground with his whole body."],[145,145,"Having then learnt this beforehand, the wise man will never of his own accord think fit to enter upon a contest of hard drinking, unless there were great things at stake, such as the safety of his country, or the honour of his parents, or the preservation of his children, or of his nearest relations, or in short, the success and prosperity of some important public or private interest."],[146,146,"For he would not take a deadly poison unless the occasion compelled him very strongly to depart from life, as it might urge him to depart from his country. And at all events it is plain, that unmixed wine is a poison, which is the cause, if not of death, at least of madness, and why may we not pronounce madness to be death, since by it the most important thing in us dies, namely, the mind? But it appears to me that a man would without the slightest hesitation choose (if a choice was permitted him), that death which separates and disunites the soul and the body as a lesser evil in preference to that greater one—the alienation of the mind."],[147,147,"On this account, forsooth, men of old time called skill in the art of making wine madness (μαινομένη), and called the Bacchae who were carried away under the influence of wine, mad women (Μαινάδες), since wine is the cause of madness and folly to those who indulge in it insatiably."],[148,148,"Such then are, as it were, the prefaces of this discussion or investigation. Let us now go on to the other parts of this question which is divided into two heads as is natural; the one view affirming that the wise man will occasionally be drunk, and the other, on the contrary, insisting that he will not get drunk."],[149,149,"Now it is well to ruminate the arguments which are adduced in support of the former view, having first of all taken our beginning from this point, that of things some are homonymous, and others are only synonymous. And it is admitted that the being homonymous and the being synonymous are two opposite things, because homonymy is predicated of many subjects which have one common name; and synonymy is the application of many different names to one subject."],[150,150,"For instance, the name of dog is beyond all question a homonymy, inasmuch as it comprehends many dissimilar things which are signified by that appellation. For there is a terrestrial barking animal called a dog; there is also a marine monster with the same name: there is also the star in heaven, which the poets call the autumnal star, because it rises at the beginning of autumn, for the sake of ripening the fruits and bringing them to perfection. Moreover, there were the philosophers who came from the cynic school. Aristippus and Diogenes; and others too who chose to practise the same mode of life, an incalculable number of men."],[151,151,"Again there are other appellations which differ from one another, but still signify but one thing, as a shaft, a bolt, and arrow; for all these terms are applied to the weapon which is sent from the string of the bow against the mark; and again there are the words, oar, scull, and blade, to express the instrument used for propelling a vessel, of equal power with sails; for whenever a ship, by reason of a calm or of unfavourable winds cannot use its sails, then, those, whose business it is, sitting down as rowers, and stretching out their oars on each side like wings, compel it to proceed onwards as if borne on wings; and so the vessel being borne on the top of the waves, and rather running over them than cutting through them, hastens along with a speedy voyage, and speedily anchors in a safe harbour."],[152,152,"And again, a staff, and a stick, and a cane, are all different appellations of one subject with which we can strike, or support one’s self steadily, and on which one can lean, and do many other things besides. And we have enumerated these instances not for the purpose of making a long story, but in order that the matter under investigation may be more clearly understood."],[153,153,"The ancients called unmixed wine οἶνος, and also μέθυ. At all events, this latter name is used in very many passages of poetry, so that if those names are accounted synonymous which are applied to one subject, then οἶνος and μέθυσμα, and other words derived from them will differ in nothing but sound, and the being overcome with wine (οἰνου̃σθαι), and the being drunk (μεθύειν), are one and the same thing."],[154,154,"And both these words intimate a taking of too much wine, which nevertheless there may be many reasons for a good man not turning away from; and if he be overcome with wine he will also be drunk, being nevertheless not made in any respect the worse by his drunkenness, but remaining the same as if he had simply been well filled with wine."],[155,155,"We have now detailed one of the opinions concerning a wise man getting drunk: and the second is as follows:— The men of the present day, with the exception of a small portion of them, do not choose in any way to resemble the men of old times; but both in mind and action they show that they are in no respect agreed with them, but that they differ from them widely."],[156,156,"For they have made such a revolution as to bring reasons which were sound and healthy into incurable decay and destruction. And in the place of a vigorous and athletic habit, they have brought almost every thing into a state of disease; and in the place of a full, and strong, and sinewy body, they have rendered it weak, inducing an unnatural, and swollen, and sickly habit, filling it up with empty wind alone, which soon bursts by reason of the want of any power to keep it together, when it is extended in the greatest degree."],[157,157,"And the actions of created beings, which are most worthy of attention, and which were, as one may say, masculine actions, those also they have made disgraceful feminine instead, and discreditable instead of honourable, so that there are very few persons found, either in deed or in words, inclined to an imitation of the ancient manners."],[158,158,"Therefore, the poets and historians who lived in their time, and all other men who devoted themselves to literary studies, did not confine themselves to soothing and tickling the ears with rhythmical sounds, but, if there was anything broken, so to say, and relaxed in the mind, they roused it up, and whatever there was in it suited to their purpose they improved by initiation into natural philosophy and virtue. But the cooks and confectioners of our time, and those persons who are only artists of superfluous luxury, in the arts of dyeing and making perfumes, are always building up the outward senses with some new colour, or shape, or scent, or flavour, so as utterly to destroy the most important part of us, the mind."],[159,159,"And why do I mention these things? In order to show that the men of the present day do not use wine now as the ancients did. For now they drink eagerly without once taking breath, till the body and soul are both wholly relaxed, and they keep on bidding their cup-bearers to bring more wine, and are angry with them if they delay while they are cooling what is called by them the hot drink; and in a vile imitation of the gymnastic contests, they institute a contest among their fellow revellers as to who can drink most wine, in which they do many glorious things to one another, biting one another’s ears and noses, and the tips of the fingers of their hands, and any other parts of the body they can get at."],[160,160,"Now, these are the contests of revelry while in youth and vigour, and, as one may say, in its prime; but the others are the deeds of that ancient and more old-fashioned sort. For the men of old time began every good action with perfect sacrifices, thinking that in that way the result would be most favourable to them; and even if the occasion required especial promptitude in action, still they did not begin till they had offered prayers and sacrifices. But in all cases waited, thinking that haste was not in every case better than slowness. For speed, which is not accompanied with forethought, is injurious, but slowness, when founded on good hope, is advantageous."],[161,161,"Knowing, therefore, that the use and enjoyment of wine require much care, they did not drink unmixed wine either in great quantities or at all times, but only in moderation and on fitting occasions. For first, of all, they offered up prayers and instituted sacrifices, and then, having propitiated the deity, and having purified their bodies and souls, the former with baths, and the latter with the waters of laws and of right instruction, they then turned their cheerful and rejoicing countenances to more luxurious food, very often not returning home but, walking about in the temples in which they sacrificed, in order that, by keeping in mind their sacrifices, and having a due respect for the place, they might enjoy what should be really a most sacred feast, doing no wrong either in word or deed."],[162,162,"And this, indeed, is what they say the word μεθύειν, to be drunk, derives its name from; because, μετὰ τὸ θύειν (after sacrificing) it was the custom of the men of old to drink great quantities of wine. And to whom could the manner of using unmixed wine described above be more appropriate than to wise men to whom the work to be done before drinking, namely, sacrificing, is so appropriate?"],[163,163,"For one may almost say that no bad man can really perform sacrifices, not even if he were to bring the altar ten thousand oxen every day without intermission; for his most important and indispensable offering, namely his mind, is polluted. And it is impious for polluted things to come near to the altar."],[164,164,"This, now, is the second point of view in which this question may be regarded, by which we have shown that it is not inconsistent with the character of the wise man to get drunk. There is a third way of looking at this subject, which depends chiefly on the exceeding plausibility of an argument derived from etymology. For some persons think that drunkenness derives its name not merely from the fact of its being admitted after sacrifice, but also because it is the cause of relaxation (μέθεσις) to the soul."],[165,165,"But the reason of foolish men is relaxed so as to get strength for many sins; while that of those inclined to be sensible is relaxed, so as to enjoy freedom from care, and cheerfulness, and lightness of heart. For the wise man, when he is intoxicated, becomes more good-humoured than when he is sober; so that in this respect we should not be at all wrong in saying that he may get drunk."],[166,166,"And besides all this, we must likewise add, that we are not speaking of a stern-looking and sordid kind of wisdom, contracted by profound thought and ill-humour; but, on the other hand, of that wisdom which wears a tranquil and cheerful appearance, being full of joy and happiness, by which men have often been led on to sport and divert themselves in no inelegant manner, indulging in amusements suitable to their dignified and earnest character, just as in a well-tuned lyre one may have a combination uniting, by means of opposite sounds, in one melodious harmony."],[167,167,"At all events, according to the most holy Moses, the end of all wisdom is amusement and mirth, not such mirth as is pursued by foolish people, uncombined with any prudence, but such as is admitted even by those who are already grey, not only through old age alone, but also through deep thinking. Do you not see that he speaks of the man who has drunk deeply of that wisdom which is to be derived from a man’s own hearing and learning, and study; not as one who partakes of mirth, but who is actually mirth in itself?"],[168,168,"This is Isaac, for the name Isaac being interpreted means \"laughter,\" with whose character it is very consistent that he should have been sporting with \"perseverance,\" which the Hebrews call Rebekkah. But it is not lawful for a private individual to behold the divine instruction of the soul, but the king may behold it, as one with whom wisdom has dwelt for a very long time, if we may not rather say that it dwells with him all his life. His name is Abimelech, who, looking out through the window with the well-opened and radiant eye of the mind, saw Isaac sporting with Rebekkah his wife."],[169,169,"For what employment is more suitable for a wise man than to be sporting, and rejoicing, and diverting himself with perseverance in good things? From which it is plain that he will become intoxicated, since intoxication contributes to good morals, and also produces relaxation and advantage;"],[170,170,"for unmixed wine seems to increase and render more intense all the natural qualities, whether they be good or the contrary, as many other things do too. For money is to a good man a cause of good things, and to a bad man, as some one has said, it is a cause of bad things. And again, high rank makes the wickedness of a fool more conspicuous, but it renders the virtue of the just man more glorious. So also unmixed wine, being poured forth in abundance, makes the man who is the slave of his passions, still more subservient to them, but it renders him who has them under control more manageable and amiable."],[171,171,"Who, indeed, is there who does not know that of two opposite things, when one kind is suitable to most people, the other kind must of necessity be suited to some? As, for instance, white and black are two opposite colours: if white is suitable both to good and to bad things, then black must also be necessarily equally suitable to both, and not to one of the two alone. And, again, to be sober and to be drunk are two opposite things; accordingly, both bad men and good, as the ancient proverb says, partake of sobriety; therefore, also, drunkenness is suitable to both classes. Therefore the virtuous man will get drunk without losing any of his virtue by it."],[172,172,"But if, like persons before a court of justice, one must bring forward not only such proofs as are in accordance with the rules of art, but those too which have no connection with art, one of which is proof by testimony, we will then produce many sons of physicians and philosophers of high repute to give evidence, not by words alone, but also by writings."],[173,173,"For they have left behind ten thousand commentaries entitled treatises on drunkenness; in which they consider nothing beyond the bare use of wine, without pursuing any investigation with respect to those who are accustomed to behave foolishly in their cups, and in fact omitting every thing which has reference to conduct under the influence of wine; so that it is very plainly confessed in their writings that drunkenness is the same as drinking wine freely. And to drink a superabundant quantity of wine on proper occasions is not unsuitable to a wise man; therefore we shall not be wrong if we say that a wise man may get drunk."],[174,174,"But since no one is ever inscribed on the rolls as a conqueror if he has contended by himself alone, for if he does this he appears only to be fighting with a shadow, and very naturally too; it follows that we must also produce the arguments of those who contend for the opposite side of the question, that by this means a most just judgment may be formed, and that the other side of the question may not be decided against through default."],[175,175,"And the first and the most powerful argument is this: if no one in his senses would entrust a secret which he wished to be kept to a drunken man, then a good and wise man will not get drunk. But before we collect all the other arguments in their order, it may be better to reply to each objection separately, in order that we may not appear to be too prolix, and consequently to be troublesome."],[176,176,"Some one then will say in opposition that, according to the argument that has been advanced, the wise man must never have a bilious attack, and never go to sleep, and above all must never die. But he to whom some of these things happens is either an inanimate being or a divine one; but beyond all question he is not a man at all. Imitating this perversion of the arguments, one may apply it equally to a bilious man, or to a sleeping man, or to a dying man; for no one in his senses would tell a secret to a man in any of these conditions, but it would be reasonable for him to tell it to a wise man, for the wise man is never bilious, never goes to sleep, and never dies."]]},"phrases":[[43,86,10,13,"c"],[43,88,49,50,"c"],[44,86,12,13,"c"],[49,106,58,59,"c"],[103,157,10,12,"c"],[120,3,0,2,"c"],[142,43,48,51,"c"],[143,59,55,56,"c"],[143,120,33,34,"c"],[144,11,45,49,"c"],[144,13,31,35,"c"],[144,19,11,13,"c"],[144,51,44,46,"c"],[144,61,28,30,"c"],[144,79,47,51,"c"],[144,82,3,4,"c"],[144,93,22,23,"c"],[144,113,73,76,"c"],[144,119,0,2,"c"],[144,130,29,33,"c"],[144,155,30,32,"c"],[144,156,3,5,"c"],[144,157,29,30,"c"],[144,171,69,73,"c"],[144,172,33,37,"c"],[148,93,34,36,"c"],[148,99,0,3,"c"],[167,51,8,9,"c"],[186,94,66,67,"c"],[186,136,37,38,"c"],[323,18,31,33,"c"]],"lex":{},"quotes":{"0":[["quotes","genesis",9,19]],"7":[["quoted_by","praeperatio-evangelica",7,120]],"8":[["quoted_by","work",1,0],["quoted_by","protrepticus",1,0],["quoted_by","praeperatio-evangelica",7,121]],"9":[["quoted_by","praeperatio-evangelica",7,122]],"17":[["quoted_by","praeperatio-evangelica",7,160]],"18":[["quoted_by","ad-autolycum",2,18],["quoted_by","praeperatio-evangelica",7,159],["quoted_by","praeperatio-evangelica",7,160],["quoted_by","praeperatio-evangelica",7,161],["quoted_by","praeperatio-evangelica",11,263],["quoted_by","de-ecclesiastica-theologia",3,5],["quoted_by","refutatio-omnium-haeresium",6,33],["quoted_by","symposium-sive-convivium-decem-virginum",1,2],["quotes","genesis",2,6]],"19":[["quoted_by","praeperatio-evangelica",7,161]],"23":[["quoted_by","eusebius-of-caesarea",3,24],["quoted_by","historia-ecclesiastica",3,137]],"25":[["quoted_by","antiquities-of-the-jews",8,147],["quoted_by","against-apion",1,112]],"31":[["quoted_by","ad-autolycum",2,19],["quoted_by","ad-autolycum",2,23],["quoted_by","refutatio-omnium-haeresium",5,25],["quotes","genesis",2,7]],"40":[["quoted_by","ad-autolycum",2,19]],"43":[["quoted_by","ad-autolycum",2,20],["quotes","genesis",3,2]],"46":[["quotes","exodus",15,16],["quotes","exodus",15,17]],"48":[["quoted_by","the-parasite-tychiades",1,26]],"50":[["quotes","exodus",15,17]],"58":[["quoted_by","dialogus-cum-tryphone",131,0],["quoted_by","epistula-i-ad-corinthios",29,1],["quoted_by","praeperatio-evangelica",11,261],["quoted_by","demonstratio-evangelica",4,50],["quoted_by","eusebius-of-caesarea-2",1,101],["quoted_by","de-theophania",1,7],["quoted_by","oratio-i-contra-arianos",1,12],["quotes","deuteronomy",32,6],["quotes","deuteronomy",32,7]],"62":[["quotes","deuteronomy",18,0]],"72":[["quotes","genesis",21,32]],"77":[["quotes","genesis",26,31]],"84":[["quotes","genesis",21,32]],"94":[["quotes","leviticus",19,22],["quotes","leviticus",19,23],["quotes","leviticus",19,24]],"110":[["quoted_by","paedagogus",3,11]],"112":[["quotes","leviticus",19,22]],"116":[["quotes","leviticus",19,23]],"124":[["quotes","leviticus",19,23]],"131":[["quotes","leviticus",19,24]],"133":[["quotes","genesis",30,17]],"137":[["quoted_by","clement-of-alexandria",6,114],["quoted_by","ad-autolycum",2,37],["quotes","osee",14,8],["quotes","osee",14,9]],"139":[["quotes","genesis",9,19]],"165":[["quoted_by","outlines-of-pyrrhonism",2,223]],"168":[["quotes","genesis",26,7]],"169":[["quoted_by","paedagogus",1,5]]},"notes":{"2":["περὶ φυτουργίας Νῶε τὸ β΄ M: περὶ φυτουργίας Νῶε G, Φίλωνος σοφοῦ περὶ φυτουργίας τὸ δεύτερον Νῶε λόγος ία U, περὶ φυτουργίας τὸ δεύτερον Νῶε FH 1 πρώτω L τὰ fort. cranspon. in lin. 2 ante περὶ γενικῆς MGUF: γενικῶς Η 2 ante περὶ ras. in H τὰ περὶ Η1 ?) 3 ἀποδώσωμεν G 4 φάσκων om. M 6 φυτουργιῶν scripsi: φυτῶν codd., φυτειῶν coni. Mang. γεωργιῶν] ἐνεργειῶν Η 8 μέγαν om. G 10 αὖ scripsi: οὐ codd. περιέχων G τὰ om. L ἅμα scripsi: ἀλλὰ codd. 11 ὅδ’ U 12 καὶ om. r ἐξ αὑτῆς om. E αὑτῆς Η2. αὑτῆς ceteri 13 μορφὴν U, κοσμεῖν E 14 καὶ om. F ἐρίζου M δ’ E","11—136,15 ἐπειδὴ—χρεῖοι exstant in Epitome Περὶ κόσμου Mang. II p. 603,6—604,38."],"6":["1 ὀχυροῦτο M 2 αὐτῶ U ὁ οὐρανὸς UF καὶ addidi 2—7 ὀχεῖσθαι—ἀέρι om. Ε 3 δέος Mang.: δέον MGFH, δὲ alterum ὕδατι] ἔλατι M, ὑγρότητι conicio 4. 5 θαυμαστοποιὸς H 6 τῶν ψυχροτάτων H 7 ἱδρῦσθαι scripsi: ἱδρύσασθαι eodd. 8 οὗ MFHE: οὐ U, om. G 10 οὑν secludit Cohn καθῆκεν U 11 ἐρήρισται MG οὖν GH2: om. MUFH1E 12 πᾶσαν om. E 13 διακοσμήσαντος] οἰκονομήσαντος L 15 δ’ D 15. 16 ὥστε εἰ τῆς ἁπάσης ὕλης μηδὲν ἔξω μηδὲ τῆς βραχυτάτης καταλειφθείσης E 15 ἐκ] εἰ GFE 15. 16 ἐκ γῆς ἀπάσης] spat. 8—9 litt. M 16 μηδέ om. G 17 ὅδ’ τοίνυν] λοιπὸν b 18 bis καινὸν G πῶς] πρὸς G τὸ πλῆρες H: τὸν πλήρης M, τὸν πλήρη GUFE 19 τῶν corr. in τὸν G οὐ βρίθει] ὑβρίσθη U, εὑρέθη E ταλαντεύων M 19. 20 ὑπερείδοντος conicio 20 ἔξω; ὃ φάσματι conicio φασματίαν F 21 ἣν add. in appendice Turn. πᾶν] ποίαν Η τι Turn.: τε codd., γε Ε (probat Cohn) 22 δὲ] τε G 23 ἄλλων om. M ἐγκαλλώπισται MG, ἐγκεκολωπίσθαι F"],"11":["1 δυσωπείας F; δυστροπίας Eus (sed δυσωπίας cod. I) 2 τῶν ἐνύλων Eus codd. plerique ἐν oin. Uar 3 ἀχθηφορεῖν Ε λόγος Eus: νόμος codd. E 3. 4 ὁχυρότατον G 4 ἐστί M 5 ἐπὶ] ἐστὶ Γ’ τὸν] τὸ F 5. G τὸν φύσεως Eus 6 ἀήττητον δρόμον Eus ἀήττητος conicio συσφίγγων Eus codd. nonnulli πάντα τὰ μέρη Ε συνάγων] συνέχων coni. Mang. 7 αὐτῶν U, om. Ε ἄρρητον Eus codd. nonnuUi 8. 9 ter οὔτε conicio 8 πρὸς] καὶ G παντὸς om. E 9 οὐδὲ MGF ὑπ’ Ε, ἀπὸ M 10 λόγου Eus: νόμου codd. 11 αὑτὸν Eus H2: αὐτὸν ceteri καθάπερ om. Eus 11—13 καθάπερ—διαιτῶντες om. 11 φωνάεντα G, φωνῆεν Eus, φωνῆέν τι conicio στοιχεῖα U 12 ἐγγράμμου Eus φωνῆς Mang.: μούσης codd., μουσικῆς Eus 13 συναγωγῷ scripsi: συνόδω codd. Eus 14 οὕτως MGF: οὕτω UH, οὔπω E ἐριζοῦτο U, ἐκραταιοῦτο coni. Mang. 16 ἀνεστῶτα G1, ἐνεστῶτα M 18 προσενέμετο conicio 19 τῶ ὕδατι UE πτηνὰ δὲ E καὶ τὰ GUFH: τὰ δὲ M 19—136, 1 καὶ τὰ—προφαίνεσθαι οm. E 20 κατὰ Μακεδονίαν om. M","1—13 Euseb. Pr. ev. VII 13 καὶ ἐν τῷ δευτέρῳ δὲ πάλιν ὁ αὐτὸς τάδε γράφει πρὸς Τὰς δυστροπίας—διαιτῶντος."],"14":["1 καὶ οἱ ἀστέρες Μang.: τοὺς ἀστέρας ἐν codd., τοὺς ἀστέρας δὲ ἐν E, καὶ τῶν ἀστέρων ἐν Turn. 1 ἡ ζῷα—ἀμέτοχα om. E 1 γὰρ] δὲ M τούτους] ταῦτα G 2 ὧν addidi πλανῆται U ἑαυτῶν κινούμενοι conicio 5 δὲ E: codd. γῆ καὶ ὕδατι καὶ E 6 μὲν] μὲν γὰρ conicio καὶ post om. Turu. καὶ αἰσθητὰ om. E 8 οὐ ταῖς Turn.: οὔσαις codd. E τάξεσιν U 11 τῆς τῆς E πρὸς] καὶ M 13 καλεῖν M post καλοῦσι add. καὶ δαίμονας E εὐθυβόλῳ χρώμενος ὀνόματι E 14 διαγγελούσας MGU παρὰ] περὶ M 15 ὧν] ὧ L οἱ ὑπήκοοι Ma: ὑπήκοοι ceteri 16 τε] τε καὶ M δύο γένη conicio 17 μητέρα τε scripsi: τε μητέρα γὰρ GH: καὶ MUF 18 πρὸς] ἀπὸ M πρὸ τοῦ μέλλειν conicio τῶ codd.: τὸ Turn. ἀναχέονται scripsi; ἀποχέονται codd. 20 καὶ post χερσαίων add. M 21 ὀθνείαις GF","14. 15 cf. ad p. 45,2 16—137, 1 sic partim amplificavit partim contraxit E II p. 605, 26 Mang.: ὕδατι δὲ ζῷα πλωτὰ καὶ ζωόφυτα, τῇ γῆ δ’ αὖ ζῷά τε χερσαῖα καὶ φυτά, καὶ τὰ μὲν φυτὰ κατωκάρα, pergit usque ad p. 137,17 γεγονότων (II 606,9 M)"],"19":["1 κατωκάρα] κάτω, tum spat. 4 litt. M ἀπειργάζετο R: ἀνειργάζετο codd., εἰργάσατο Ε 1.2 αὐτῶν τοῖς βαθέσι τοῖς τῆς γῆς E γῆς om. L 3 αὐχένας M 6 κύψας Ε δ’ U 7 οὐρανὸν] ἄνον Μ ὁ om. E 8 ὑπάρχων om. E 9 τοῦ ἀνθρώπου Eus 10 ἀνῆψαν Η δὲ δὴ E Μώσης Eus 11 ὡμοίωσεν Eus: ὁμοίως ὠνόμασεν codd. E 12 ἀκηράτου coni. Mang. πνεύματος Eus: θεοῦ codd. E, om. v ἐκείνου ’UFH (postea del. H) Eus: εἰκόνα G2 Turn., ἐκείνου εἰκόνα E 12. 13 δόκιμον—χαρακτὴρ om. F 12 νόμισμα Eus: νομίσας codd. E σημειωθὲν Eus: ἧς εἴωθε GUE, εἴωθε M, οὐσιωθεῖσαν Η 12. 13 τυπωθὲν MGUE Eus: τυπωθεῖσαν Η 13 σφραγῖδι UFH2 Eus: σφραγῖδα ΜG(H1)E alterum ὁ GUF Eus Ε: om. MH 14 φησίν om. M post ζωῆς add. καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν Eus 15 ἐμπνέοντα coni. Mang. ἀπεικονίζεσθαι Eus codd. nonnulli Ε, ἀπεικάζεσθαι Eus codd. OG alii διὸ (pro διὸ spatium in U) καὶ τὸν ἄνθρωπον κατ’ εἰκόνα φασὶ θεοῦ γεγενῆσθαι UE 16 γενέσθαι Eus, γενέσθαι τὸν ἄνθρωπον Eus codd. OG alii 17 τῶν γεγονότων τινὸς Eus codd. OG alii ἦν Eus: om. codd. 18 λόγου M(G1)","1 R fol. 91r τοῦ αὐτοῦ: καὶ μὴν τὰ μὲν φυτὰ κατωκάρα ἀπειργάζετο: τὸ λεγόμενον παρὰ τοῖς ἰδιώταις κατακέφαλα 8—138,2 Euseb. Pr. Ev. VII 18 καὶ ταῦτα δὲ πάλιν Ἑβραῖος ἑρμηνεύει Φίλων ταῖς ἐκτεθείσαις αὐτοῦ φωναῖς ἔτι καὶ τάδε ἐπιλέγων: Ἀλλ’ οἱ μὲν—ἀνατεῖναι."],"24":["1 πρὸς] καὶ M τὸν οὐρανὸν Eus codd. nonnulli 2 ἀνερεῖσαι Eus codd. OG alii, ἀνέτεινεν E ἐκδήλως MUE: εὐδήλως GFH, ἀδήλως L καταλαμβάνεται G1U 4 αὐτὸν IIE 5 εἶδεν L ἐναργὲς εἴδωλον M 6 ποιεῖ om. L ἀπορεύειν M, ἀνανεύειν conicio 7 ὕλης παγέντες Η 8 οὕτως] ὄντως LE 9 πάντῃ om. E τῆς ψυχῆς UE ψυχῶν Η 10 τὸ ἓν U 11 πρὸς] ἀπὸ M τείνεται, ἀλλὰ κάτω που λιπὼν παντὸς Ε παραπεμψάμενα GH 12 ἀγένητον GFb: ἀγέννητον MUHar 14 πρὸς] ἀπὸ M τὸ corr. ex τὸν M 15 δεινὸν γὰρ εἰ Η: τούτοις γὰρ M, τούτους γὰρ GUF, ἄτοπον γὰρ εἰ conicio ἁρπυίαις GH: ἅρπυιαι ὡς M, ἁρπυίαις ὡς UF 16 πρὸς] ἀπὸ M ἀέρ’ M 16 ἀνασπᾶται II: ἀνασπᾶσθαι MGUF 19 ἐκλείποντος GU, ἐκλείποντος κόλπους transpos. U 19. 20 κραταιότατοι καὶ πολυπλοκώτατοι M 20 τῇ] τῆς U 21 τὰ H-: om. ceteri κάτω νικῶντος II: κατῳκηκότος MGUF νικᾶν conicio κοῦφον codd.: κοῦφος Turn. ὢν H: ὃν MGUF 22 ἐξαίρεται ὕψος F 23 οὐ om. G","1—12 habet E p. 607,33—608,2 M: τῷ τοι καὶ τὸ σῶμα—ἀγένητον."],"30":["5 ΜG2H2: ἀνακλήσεται G1H1UF 10 οὐδὲ U σκηναῖς UHL1 11 δὲ om. M 16 τῶ βραχεῖ κόσμω τῶ ἀνθρώπω M 18. 19 ἀπειργάζετο E: ὑπειργάζετο codd. 20 τὸ οὖς H 23 ὀφθαλμὸν br ἐπιβλέπει Ε 24 διοικούσας UE μέχρι σκελῶν M post ἄλλων add. τῶν MGUH 25 ἐκτός τε καὶ ἐντὸς G 26 συμβέβηκεν M 27 ἡγεμονικῷ Η: ἡγεμόνι MGUFE προσερίζου UE 28 μελέται MGUFE: μελέτη Η 28. 140,1 ἕξεις, διαθέσεις Ε: ἕξις, διάθεσις codd.","15—140,11 habet Ε p. 608,3—36 M: διεξελθόντες οὖν περὶ—δυσθεράπευτος ἡ ἀλήθεια."],"35":["2 θνητὸς om. UE 3 post ἱκανὸς add. ἐντὸς E ἀθρόον Ε ἀγέννητος UH τεχνητῆς M 4 ἀεὶ om. H 6 ἀκόλουθος corr. ex ἀκόλουθον M 7 ἐν ’Eδὲμ παράδεισον 31 ἐν Ἐδὲμ om. F 8 ἔπλασεν] ἐποίησεν U 10 ὑπὸ θεοῦ πεφυτεῦσθαι suppleo ἡ εὐήθεια GH2, ἡ ἀλήθεια E 11 εὐαγώγου G ὁ γὰρ UF (iateirogatiouis siguum post πανηγεμόνι posui): οὐ γὰρ GUH 12 ἄν om. H 13 δόξαιεν ὑστερίζειν F 14 ἀξιόχρεω MFH1 χωρὶς scripsi: χωρίον codd. τοῦ MGUF: τῶ Η 15 ἐν τῶ αἰτιατῷ M: ἐν τῶ GUFH, ἔν τῳ Turn. τῷ seclusi 18. 19 τὸ πρῶτον MGF: πρῶτον UH 22 εὐτρεπίσθαι MU: ηὐτρεπίσθαι GFII παραδέξηται G 24 ἐπᾴδει M τῶν] τὸν G 25 αὐτὸν M 20 εὑρέματα H ἰτέον UH (ras. ante τ in Η): εἴτε MGF 27 φίλοις M"],"40":["1 αὐτὴν] αὐτὸν L 3 εἰδήσει G συνέσεως Η: συνθέσεως MGUF 5 ἧς addidi αὕτη MF: αὐτὴ G, αὐτὴ U, αὐτῆς Η 7 καὶ om. M 10 ἄρτι F 11. 12 ἀνασκιρτούσης M 12 ἥδιστον conicio 14 Μωυσέως U: μωυσέος MGFH, Μώσεως Turn. δὴ U: δὲ MGH, δὲ οὗτος F 16 παρακεκινημένος H: παρακεκινημένως MGUF 17 θεῖον καὶ οὐράνιον F ἐν add. Maug. 18 ἀνθρωπίνης ἀγαθῆς MG ἀλήκτους scripsi: ἀλύκτους U, ἀλέκτως GF, καὶ ἀλέκτως M, om. H 18. 19 δυσχεράνας Η2: δυσχεράναντος ceteri 19 θείας FH: θείου MGU κατοκωχῆς coni. Cohn συναρπασθεὶς Η2: συναρπασθέντα ceteri οἴστρων conicio 20 ἐνευφραινόμενος Η: ἐνευφραινομένου MGUF μόνου μόνω M 21 σκοπταῖον G 22 νυκτηφόρον H 22. 23 πυριαυγέστατον Η 23 ἀνατέλλουσα M 24 ἥλιος GH: ὅλος MUF οὐρανὸν M κύκλον om. M 25 διανοίαις FL2 ὅλον χωρίον Η"],"44":["2. 3 ὅ ἐστιν, ἐπὶ τῶν λογικῶν μόνον ἀρετῶν coni. Mang., ὃ ἐπὶ λογικῶν μόνων τῶν ἀρετῶν] ἔστιν ἀκούειν Cohn 3 αἱ γοῦν ἀρετῆς δεκτικαὶ φύσεις 4 ἄλλων] ἀλόγων coni. Mang. 5 τὸν μὲν ἐν G 6 ἱερωτάτῳ M ἐπεὶ Cohn: ἐπὶ codd. 7 δὲ secl. Cohn ἀμετόχων Turn.: μετοχῶν MG, μετόχων UFH οὐδέ M ἀρετὰς γεωργῆσαι seripsi: ἀρετῆς ἄρα τις HL1) ἐγεώργησεν codd., ἱκανὸς ἄρα οὐδείς τι γεωργῆσαι Mang. 9 εἰς μὲν τὴν Η: ὡς μεγίστην MGUF 12 κεχώρηκεν M ἀτιθάσους G: ἀτιθάσσους. MUFH 13 οὐδὲ M 14 περιδέχονται M δ’ G τὸν om. F1 15 πεπλανημένον L 16 φασιν M τῶ MUH1: om. GH2, secL Cohn 17 πνεύματι Η: σώματι MGUF, secL Cohn οὐδὲ U 18 φαίνεσθαι U 20 δὲ πλαστὸς coni. Cohn 21 om. G ἧς] ἣν F, ἣν L2 22 οἰκεῖον MGF τοῦ κυρίου edusi 24 ὁ ante πολυτρόπῳ add. Η2 δὲ codd.: τε Turn., δὲ vid. del. aut lin. 21 scrib. σώματος πλαστὸς πεπλανημένη U 25 τεθῆναι conicio παντὸς κόσμου μέσῳ 62 μέσον] μὲν σὸν G1F ὁλκοῖς scripsi: ὁλκαῖς codd. πρὸς] καὶ M"],"49":["1 ἀνακληθέντα scripsi: μετακλιθῆναι MH, μετακληθῆναι GF, μεταβληθῆναι U πρὸς] καὶ M 2. 3 ἀπώνετο M, ἀπόνηται conicici 3 αὖ τὰ M: αὐτά UFH, αὐτὰ τὰ GL 4 ἐρίζου MU 6 καὶ] κατὰ L1 τοῦ MGUF: τὸ H αὐτοῦ post ἡμέρους transponit Cohn prius καὶ Η: om. MGUF 8 καταφύτευσον G: καταφυτεύσεις ceteri 9 εἰς ὅρους L κληρονομίας scripsi (cf. lin. 15): κληροδοσίας codd. 9 εἰς ἔτιμον (ἕτοιμον) κατοικητήριόν σου ὃ in ras. ἕδρασμα εἰς καθέδραν σου ceteri κυρίου MUFH 10 ὃ ἡτοίμασαν αἵ in ras. G: ἥδρασαν ceteri βασιλεύων GH2: βασιλεύει MUFH1 τὸν] τῶν 10. 11 αἰώνων καὶ ἐπ’ H in mg. καὶ ἐπ’ αἰῶνα H: om. MGUF 11 καὶ ἔτι] ἔτι UFi 12 ὅτι καὶ τὰ M 13 τοῦ τὸ GH: τοῦτο MUF, καὶ τοῦ τὸ Mang. „ex Ms. “ (!) Ι6 γινόμενον M 18 τὰ om. M 19 σωφρονικῶ καὶ F 21 τὸ scripsi: τῶ codd. 22 εὐτρεπῆ M: εὐπρεπῆ GUFH τὸ] τῶ U 23 ἀγέννητον UH post τὸ add. δὲ H2 ὠνομάσθαι οἷον conicio 24 ἀρχετύπου H2: ἀρχέτυπον ceteri ἐπεὶ H: ἐπὶ MGUF τῶν codd.: καὶ v νοήσει H: οἰήσει MGUF"],"55":["1 τὸ δὲ ἡτοιμάσθαι Η 2 ὑπολάβοι MGFHbr: ὑπολάβῃ Ua v 3 τὸ] τὸν MUF γεγονότων ἀναγκαίως ἐπεβόησε Μωυσπης λέγων· κύριος βασιλεύων E τὸν αἰῶνα MGUF: τῶν αἰώνων HE 4 καὶ ante ἔτι om. UF βασιλέα scripsi: βάσι M, βασιλεῖ GUF, βασιλεὺς H δεῖσθαι MGUF: δεῖται Η δὲ] δὲ δὴ V 5 κλῆρος M λέγεται U 6 καὶ ἔλαυσιν M 9 λόγῳ] λόφῳ coni. Mang. καταφύτευσον M: κατεφύτευσε FL2, καταφύτευε G2H2L1, κατεφύτευε G1UH1 14 ἀνηγεμόνευτον om. G παρά σου F 15 δὲ om. F 16 ἔχει G2H: ἔχοι MG1UFL κληροδοσίας MGF 17 μὲν γὰρ conicio 18 ὄντων 20 οἷς GFH: οἲ MU 21 ἐπιμέλειαν om. F 22 καίτοι τῶν coni. Mang. 24 νομίζονται H: νομίζοντες MGUF ἐγχειρίσαιεν Η: ἐγχειρήσαιεν M, ἐγχειρῆσαι G, ἐγχειρίσαι UF 25 ἐκλόγους εἰς M","2—4 ἀλλ’ ὅπως—ἔτι habet E, II p. 608,36—40 M."],"60":["1 προέρχονται coni. Mang. 6 τὰς addidi 8 εἰληφότος MF 9 ὁ scripsi: ὃς MGUF, ὡς H 10 δ’ M 11 ἰθυτενῶς U οὐ διὰ MUF: καὶ διὰ GH 12. 13 τοῖς πρεσβυτέροις MU 13 ὅτι MF διεμέριζεν MGF: διεμέρισεν UH, διεμέλησεν L ἔθνη om. M 15 μερὶς ὁ λαὸς M, μερὶς καὶ λαὸς F αὐτοῦ Ἰακώβ, σχοίνισμα κληρονομίας αὐτοῦ suppleo 18 coni. Mang. ἀνασυναχθῆναι καὶ ἐπισκεδασθῆναι U μὴ post alterum καὶ add. Mang. ἐπισυνεχθῆναι M, ἐπισυγχυθῆναι coni. Cohn, μηκέτι συναχθῆναι conicio δὲ MGUF : τε H 19 γενέσθαι scripsi: ἐγγενέσθαι codd. δυνάμενον conicio 20 διαρτήσεως F: διαρτύσεως ML2, διαρτίσεως U, διαστάσεως GHL1 22 διείρηται G1FH: εἴρηται M, διήρηται U, δὴ εἴρηται G2 24 διττὸν] διά τὸν G ὁ om. UF ἀποσεμνύνων μὲν scripsi: ἀποσεμνυνόμενον MGUF, ἀποσεμνύνων H 2.3 τὸ] τὸν F τιμὴν seclusi αὑτῶ H2 ἀποκληρώσεται M, προσκληρωθήσεται conicio γένεσιν Mang.: γενέσει codd.; fort. sciibendum: ὁ ἀπονέμων μὲν οὑν τῷ αἰτίῳ τιμὴν . . . ., ὁ δὲ γενέσει"],"64":["2 βαραθρώδη coni. Mang. τοῦ acJdidi 3 ὥστε] spatium in M 4 ἑτέρων] ἀσθενεστέρων coni. Maug. 6 τὸ scripsi: τὸν MGUFH1, om. H2 φυλακὴν M, φίλην G ὅλην Η: ἄλλην MGUF 7 οἰκέτιν L τὰς ἄλλας Turn. : ταῖς ἄλλαις H2, ἄλλας ceteri 9 ἔσται UH: ἔστι F, ἕξει G, ὡς M Λευὶ φυλὴ Η 10 μερὶς UH: μέρος MGF οὐδὲ F: οὔτε ceteri αὐτὸς UH: αὐτῶν MGF αὐτῷ conicio 11 τοῦ om. G 11. 12 διὰ τῶν χρησμῶν ᾄδεται U: ᾄδεται διὰ τῶν χρησμῶν τὸν χρησμὸν M) MGFH 12 κληρονομία coni. Mang. 13 κεκαθαρμένος H τὰ FH: om. MGU 13. 14 γενέσθαι M 14 ἀπογιγνώσκων G γνωρίζει] γινώσκει M ἀγέννητον UH 15 τίνι] ὧ M 16 θεὸς κλῆρος conicio αὐτῶν M οὗτος MGUF: αὐτὸς U MGH 18 τὸ Η: τῶ MGUF πάντα M 18. 19 ἄριστον αἴτιον H: ἀρίστω αἰτίω MGUF 19 πάλαι MF φησι MGF εὐπρεπεστάτης conicio 20 τῷ et κάλλει Turn.: τοῦ et κάλλους codd. ἐπιμανέντος F 21 παρασκευῆς U ἀποδιδόντα ’U τινας H: τινα ceteri συνήθως U 22 ἴδεται M ἕτεροι M γε om. F","19 cf. testimonia ad p. 87, 14 allata."],"70":["2 alterum ὃ] ὁ MH, ὅπερ ὁ coni. Cohn 3 δεῖν H: δεῖ GUF, χρὴ M χρῆμα τῶν scripsi: χρημάτων codd. 3. 4 γνωρίζοντας scripsi: πορίζοντας codd. 4 ἀπογινώσκοντα M γεννητὰ UH τὸν] τὸ conicio ἀγέννητον GUH 5 τελειοτάτης UH 6 μηκέτ’ οὑν coni. Cohn ἡγεμόνας M μεγαλαυχήτωσαν H 8 γῆς om. M 9 πλήθει Turn. : πλήθη codd. μεγέθει U: μεγέθη ceteri 10 καὶ πελάγη M εἰ UH: ὁ MGF 11 ὃ μηδὲ H: ὃ μηδὲν U, οἱ μηδὲν MG, ἧ μηδὲν F ἣν H: ἡ, tum spatium 2 iitt. M, ἢ GUF μόνον M ἐξ ἀπάντων F 12 ἐπεκράτης (sic) G 15 βασιλικώτεροι GH: βασιλικώτερον MUF ἐκεῖνοι H: ἐκείνου MGUF 16 φάσκοντος G1 ἀφορῶντες εἰς om. M εἰς om. F 16. 17 τὴν τῶν ἐκτὸς coniclo 17 ἄδειαν 18 πλουσίων G δέ γε M οὕτω Η 18. 19 καὶ περιμάχητον om. G 19. 20 ἀξιόχρεων G2 20 αὐτοῖς G2 20. 21 τὸ δὲ δόγμα et τοῦτ’ conicio 21 δεδογμένα M ἐπαμφοτεριζόντων Turn. : ἐπ’ ἀμφοτέρων codd. ταῦτ’ Turn.: ταυτὸν codd. ἀλλὰ] ἀλλὰ τῶν Η 22 εὐσεβεία HL1 23 οὔτ’ M: οὔθ’ Η, οὔτε GUF 24 εἶναι om. Η"],"75":["1 ἥκετε Η: ἱκέται MGUF ὠθῇ M 2 κτήματα τῶν scripsi: κτημάτων MF, κτήματα GUH σοφὸν M 3 ἐνοήσατε M 4 τεχνητὴ M 5 ὀφε M 6 κλῆρον μὴ Η: κληρονομεῖν M, κληρονομεῖ GUF τούτοις ἐμφερὲς Η2: τοῖς ἐμφερεστέροις ceteri ἀκούετε UH: ἀκούεται GF, ἀκούετο M 7 μεγίστων Mang.: μέγιστον codd. 8 ante ἀξιοῦσιν ras. 2 litt. Η ἀγαθὸν U 1 1 Ἁβραὰμ FH 13 θεὸς αἰώνιος Mang.: θεοῦ αἰωνίου codd. ἰδιώτης M 15 θεοῦ ὅσα ἐν κτήμασιν corrupta 18 ῥιζωθεῖσιν coni. Mang. 19 κύριος conicio 20 προταθέντων codd.: προτεθέντων v 21 πὼς ἀποδοῦναι GF, ἀποδοῦναι M μήκει 51 GF; μήκους UH 22 πλάτει Mang.: πλάτους codd. 26 παρ’ ὃ GU"],"81":["2 ἵσταται G 3 ὡς ἄν εἰ G συμβόλων HL1: σύμβολον MGUFL2 πέρας] τέλος M 5 κάλιστον M post τίκτει add. ἧ G2, ὁ U 6 δ’ add. Mang. καλεῖται G 9 εἶπαν MH εὕρωμεν G αὐτῶ G 11 περὶ] παρ’ M ὀλιγόρως M 12 ὀρύττουσιν M 12. 13 ἐναφανεῖς G 13 ἅπασιν] ἀμφοτέροις conicio ἐστιν H 14 ψυχὴ] ἀρχὴ UF 16 οὐχ εὗρον G2H: ἀνεῦρον MUF(G1) 17 ἐμβαθύνοντες MUF: ἐμβαθοῦντες G, ἐμβατεύοντες Η 18 φησιν MF 22 μείζω M 25 ἀποδέοντας M, ἀποδέονται F 26 ἡντιναοῦν M 27 καινουμένην Mang.: κινουμένην codd. 28 βεβαιοτάτης MGDF: βεβαιότατον Η","20 Platonis Apol. p. 21 D."],"88":["2 θεὸν καλεῖ U εὐορκίσαι F, εὐορκὴς M 3 alterum τῶ FH: om. MGU 6 οὕτως] οὐ M οὐδέν ἐν Γ’ ὁρατικὸν vel ὁρᾶν coni. Mang. οὐδ’ ἐν H2: οὐδὲ ἐν M, οὐδὲ ceteri οὐδ’ ἐν H2: οὑδὲ ceteri 8 ἐν Turn.: οὐδὲ codd. 10 μὴ] μὴν M σπείροντος] δὲ εἴροντος F 11 τὸ om. H 13 γὰρ] γάρ φησι conicio 14 κυρίου scripsi (cf. p. 148,13): κύριος ὁ codd. 16 καὶ] κἀν conicio 18. 19 ὁ ποιῶν τὰ #x003E; .... ἐτίθει τε καὶ διεκόσμει conicio 19 ταύτης H: τοῦτο MGUF κάτα secl. Cohn, ἐπικληθῆναι coniciebam 20. 21 συμμεταβαλλόμενος FH: συμμεταβαλλομένου MGU 21 δρασθέντος coni. Mang. 22 δὲ post τὸ add. F ψυχῆι H2 23 ἐνδυάζειν G1F ἑκάτερα FH: ἑκατέραν MGU 24 ἀνενδυάστως F 25 ἐπικρατούμενον U προαιρετικὸς M 27 τῷ] τὸ G δ’ M 28. 151,1 ἀπάλληλον G1UF"],"94":["2 ἀναβεκλῶν (sic) F καὶ post ἀνακυκλῶν add. UH2 καθαρμοζόμενος Mang. ὁ] ὁ δὴ L 3 παραλείπων G, παραλιπὼν U 4 ᾐνίξατο coni. Mang. 6 τὸ] τῶ M 7 τὸ om. L περὶ] παρὰ M 8 ἐπ’ H2: om. ceteri 9 ψυχὴ U: κοινὴ MGUF παρέχον G οὖν om. Η 10 ὁ G2H2: om. MG1UH1 οὐδὲ U αὐτοῦ H1, αὑτοῦ H2 12 ὄντων L, #x003E; ὄν τὼς coni. Mang. αἴτιον τελειότατον conicio τελειότητος Η 12. 13 εὐδαιμονοῦσιν M 13 τῶν M 14 ἐνδεὲς scripsi: ἀνενδεὲς codd. ἑκάστων conicio 15 ἐστὶν ἀπὸ εὐθυμίαν M εὐθυμίαν] post εὑ ras. in H εὐδαιμονίαν Η1?) 17 δὴ G ἀποδέδοται coni. Mang. τὸ seclusi 18 τε καὶ τέλος ὑπολαμβάνεσθαι λαμβάνεσθαι scripsi) Mang.: τινα κάλλιστον λαμβάνεσθαι codd. 19 τῶν] τὸν M τελείου U 20 αὐτῶν Η δ’ ἔσθ’ Η: δ’ ἐστὶν MGF, δέ ἐστιν U 21 λέγειν G1 22 οὕτω H priiis καὶ om. M 24 δὲ] δὲ καὶ M 26 πρὸς] εἰς Η ὑμῶν F: om ceteri"],"100":["1 περικαθαριεῖτε H: περικαθάρητε MGUF (ι s. s. G^), καὶ περικαθάρητε com. Cohn 2 ὁ καρπὸς Mang. : τὸν καρπὸν codd. ἀπερικάθαρτος scripsi: ἀκάθαρτος codd. βρωθήσετε M 3 αἰνετὸς ex LXX Mang. : ἓν ἔτος codd. 4 γενήματα G 5 ὁ ova. Η 7 καὶ post. γῆν add. v 7. 8 φυτεύσεται M, φυτεύσητε, καὶ φυτεύσητε conicio 9 δυνάμεθα ML 10 προελήλυθεν coni. Mang. 11 τῶν Tiirn.: καὶ τῶν GUFII, καὶ τὸν M 12 ὅταν δὲ om. H 13 ὁδὸν ἄν εἰσέρχηται H δόγμασιν U συντρέχῃ U: συντρέχειν ceteri 14 ἄρξεται scripsi: ἄρξηται MGFH, αὔξητε U καρπῶν H\"-’: εὔκαρπον ceteri 15 γεωργεῖ H ἀπάθειαν H: εὐπαθείας MGUF, εὐπάθειαν L- 16 ἀγαθά M: τε ἀγαθά (iUF, τὰ ἀγαθά, τε τὰ ἀγαθά L ἐπεὶ οὑν Turu.: οἰκείων GHUF, οἰκεῖον M ὁ ἄρτι scripsi: ἀρετῆς codd.. ἀρετῆς ὁ V 17 φυτεύσοντι conicio οὖν post φυτεύσαντι add. G- 18 post τοῦτ’ ras. in Η ἐστὶ συνεπισκεψώμεθα (irFII: ἐστιν ἐπισκεψώμεθα M 19 post φυτῶν add. ὃν MGU, ἓν F, τὸν αὐτὸν H, ἡμέροις φυτοῖς τὸν αὐτὸν coni. Mang. ἔχει M 20 φέρει] φύσει M σώματι M δὲ U: δ’ ἐν MCiFll 22 ἂν τέμνοιτο cd. stereot. Tauchnit. (ἀνατέμνοιτο Maug.): ἂν γένοιτο codd. τά] τὴν G2"],"105":["2. 3 ὁ γὰρ ἐν ἄλλῳ #x003E; λαβὼν ἂν) ὄνησιν ἐκ τοῦ κομίσασθαι οὐχ ἕξει #x003E; .... conicio, καιρὸν ὠφεληθῆναι secl. Mang. 2 οἴησιν U 3 καιρὸν H2: καλὸν ceteri 4 ἀποδῷς H: ἀποδιδοὺς MGUF 6 ἐπὶ θήρᾳ MGUF 6 θήρας codd. πλείονι H γε Turn.: τε codd., γὰρ conicio 8 σφόδρ’ U ἀνυπαίτιοι MF, ἄν #x003E; ὑπαίτιοι conicio 9 ἄφθονον τοῖς scripsi: ἀφθόνοις MGUF, ἄφθονον H 9. 10 ποιήσουσι conicio ἄν deleto, ποιήσαντες coni. Cohn 11 ἐπ’ ἄγρα H: ἐπ’ ἄγρας U, ἀπ’ ἄγρας MGF προφέρεται M, προσφερέτω F 12 οὖν om. H1 15. 16 κἀν τῶ (corr. vid. ex τὸ)—παραβλαστάνοντα H: καὶ τὸ φιλίας μέντοι φυτὸν τοῦτο δὲ τὸν παραβλαστάνον MGUF 16 προβλαστάνοντα L 18 πρὸς] καὶ M 20 οὐκἀκείνους (sic) G 25 φιλίας Mang.: σοφίας codd. 26 χρησαμένοις μένοις MGF"],"109":["1 εὔνοια] ἐν οἷς FL2, ἔννοια Turn. τοῦ τῷ πλησίον εἶναι Turn.: τούτων πλησίον γὰρ γὰρ om. F) εἶναι codd. αὐτοῦ Mang. ex Clem.: αὐτὰ codd. 2 γε] γᾶι M χαμαιτύπαι scripsi: χαμαιτύποι MGFH, μαχαιτύποι U αὐτῶν Η2: αὐτῶν UH1, αὐτῶν ὧν MGF 3 οἱ μὲν M προσάγειν H: προσενάγειν MU, πρὸς ἓν ἄγειν GF, προσάπτειν conicio 4 οὖν Η: om. MGUF ἱερωνείας F φιλοσοφίας G .5 γε Η: om. MGUF ἁγιστεία Mang.: πίστις codd. 6 παραπέφυκεν M 8. 9 ἡ ἀρνήσωνται— λεηλατήσωσι om. U 8 ἀρνήσονται G 8. 9 χρεοκοπήσουσιν G 9 λεηλατήσωσιν M 10 τὸ] τῶ Η 12 κἄν καθ’ scripsi: κἄν MGHFN, καθ’ U 13 ἁπάσης ἡμέρας N 13 ἐπιστρέφεσθαι M 15 οὐ] εἰ N 15. 16 πολλῶ πυρὶ Η 16 φλέγοντι G2 συγκατέφλεξαν M, συνέφλεξαν FN 17 ὑπομιμνήσκουσι N 18 που] μου F, om. N 19 περιαίρειν U 20 διήρηται G2 22 ἐπιδίδομεν GH2: ἐπιδιδῶμεν M, ἀποδίδομεν UFH1","1 Clem. Paedag. I § 97 p. 156 P: εὔνοια δὲ οὐδὲ ἀλλ’ ἡ βούλησίς ἐστιν ἀγαθοῦ τοῦ τῷ Hoeschel) πλησίον αὐτοῦ χάριν ἐκείνου. Strom. II § 28 p. 444: εὔνοια δέ ἐστι βούλησις ἀγαθῶν ἑτέρῳ ἕνεκεν αὐτοῦ ἐκείνου. Et Pbilo et Ciomeiis a Stoicis peudere videntur 11—18 N fol. 188r ἀλλὰ γὰρ—ἁμαρτίαν."],"112":["1 τὸ ἀγαθὸν M, τὸν ἀγαθὸν F ἐξέδησαν M 2 ἐπίκλησιν conicio ῥάβδου G ἐξελέπισε H o λευκὰ] λεπτὰ H2 τὸ] τὸν M τῆς UFH: τοῖς MG μέσοις H: μέσοισι ceteri 4 ποικιλίαις G σκοταίοις GF: σκοτέοις M, σκοταίας UH ζοφεροῖς M: ζοφεραῖς GF, ζοφερὰς UH ἀναιρεθείσης FH: ἀναιρεθίση U, ἀνερεθίση MG ἀναιρεθείσης πανταχοῦ coiiicio 4. 5 ποικιλλόμενον Mang.: ποικιλλομένη codd. 5 γενόμενον L, ἡνωμένον coniciebam #x003E; ἀδελφὸν conicio 6 παρ’ ὃ U τιθέντι GU, τεχθέντι F, ταχθέντι L2 διήρηται MG τὸν Η: τὸ MGUF 7 διηθισμένον G χρημάτων M 8 ἄκρας ex Clem. addidi ἐσχάτων ex Clem. scripsi: ἄκρων codd. καθαρῶν M 10 ἀντιρέπον M II ἀνενδύαστον F δεξιώμεθα conicio, cf. Clem. 12 τὸ ξύλον F: ξύλον ceteri 12.13 ἀλήθειαν MG 13 πεπίστωται Mang.: πεπίστευται codd. 14 ἢ post σταφυλὴν om. G 15 αὐτῆς M ἀπερικάθαρτος Mang.: ἀκάθαρτος codd. 16 δήποτε M 17 τοῦτ’ ἔνεστι MG, τοῦτ’ ἐστι F ἐν H: μὲν MGUF ὑπονοίας U","4—11 Clem. Paedag. III ἑ 53 p. 285 P δίδωσιν οὑν ἡμῖν ὁ παιδαγωγὸς ἐσθῆτι χρῆσθαι τῇ λιτῇ, χρόᾳ δὲ τῇ λευκῇ, ὡς προειρήκαμεν, ἵνα μὴ τέχνη ποικιλλομένῃ, φύσει δὲ γεννωμένῃ οἰκειούμενοι πᾶν ὅσον ἀπατηλὸν καὶ τῆς ἀληθείας καταψευδόμενον παρωσάμενοι τὸ μονότροπον καὶ μονοπρόσωπον τῆς ἀληθείας ἀσπασὠμεθα.... 54 παρ’ ὃ καὶ ὁ ἐν τῷ νόμῳ περὶ τῆς λέπρας διὰ Μωυσέως τεθεὶς νόμος τὸ ποικίλον καὶ πολύστικτον ὡς οὐχ ὅσιον ἀπωθεῖται . . . τὸν γοῦν μηκέτι διηνθισμένον ποικιλίᾳ χρωμάτων, ὅλον δὲ λευκωθέντα δι’ ὅλων ἀπὸ κεφ αλῆς ἄκρας ἄχρι ποδῶν ἐσχάτων καθαρὸν εἶναι ἐθέλει, ἵνα κατὰ τὴν ἀπὸ τοῦ σώματος μετάβασιν τὸ ποικίλον καὶ πανοῦργον τῆς διανοίας μεθέμενοι πάθος τὸ ἀποίκιλτον καὶ ἀνενδοίαστον τῆς ἀληθείας ἀπλοῦν ἀγαπήσωμεν χρῶμα."],"117":["1 ἓν] ἐν M 2 ἔτη om. U 2. 3 εἶτα—ἔσται om. F 2 ἰδίω M 2—4 οὐ—ἀπερικάθαρτος om. G 2 οὐ] κἄπειθ’ οὕτω L 4 κἄπειθ’ οὐ Mang. οὕτως οὐ scripsi: οὕτω cotld. b ταύτῃ conicio ἐκδέξαιτο Turn.: ἐκδέξηται τὸ MGUF, ἐκδέξεται Η 6 ὃς] ὃ MF 7 οὖν post παιδείας add. H2 8 μένε’. MGF τὰ om. U κτήματα MCrF 9 τῳ] τὸ M μὴ] μὲν M 10 παρόσον M: παρ’ ὅσον ceteri 11 νοῦν] γῆν F 12. 13 ἐπιπέμποντες scripsi: ἐπιλάμποντες codd. 14 #x003E; λέγεται coni. Cohn 15 αὑτοῦ Turn.: αὐτοῦ codd. 16 φαινομένης U ἐνεργείας GUF αὐτὸ M ᾧ scripsi: καὶ codd., ᾦ καὶ coni. Cohu 16. 17 ἀπὸ τοὺς συλλογικοὺς M 17 λόγους F: λόγοις ceteri 18 καθάρσεως Η : καθαιρέσεως MGUF καὶ ὁ H: om. MGUF 19 τῆς παιδείας H τοῦτ’ ἔστι M 22 τεινόντως M οὐδαμῆ οὐδαμῶς MGF: οὐδαμῆ U, οὐδαμῶς Η 24 αἰνετὸς Mang.: ἒν ἔτος codd."],"123":["1 ante φῶς ras. in H 3 ἀστέρων scripsi: ἄστρων codd. ἔτι δὲ conicio μῆνας Η: μῆνα MGUF ἐνιαυτὸν F post ἐνιαυτοὺς add. καὶ v 4 ἐπαρέτωσαν UF ἀριθμῶν coni. Mang. 5 τῆς ψυχῆς F ἀγαθὸν Turn.: ἀπάτη codd., ἀγαθὸν #x003E; conicio 6 αὐτὸν MFH: αὐτὴν GU 7 ἐνιαυτῶν U 8 λόγω G1FL2 καὶ γὰρ Η τε] αὐτὸν 9 τοῦ] τῆς M ἐξ H2: om. ’ συμβέβηκεν M γῆν] γῆν τε GU 10 καὶ πῦρ G ὥρας H2: om. MGUFH1 11 μεθωρίους G πρεσβύτατος] πρῶτος coni. Mang. 12 ὁ om. H 13 M 14 ἀέναος G: ἀένναος ceteri 6 om. F 15 δικαιοσύνην H: δικαιοσύνη MGUF ἰσότης H: ἰσότητος MGUF 17 τῶν Turn.: ὦν MUFH, ὢν G #x003E; τὸν coni. Mang. 18 δ’ ἡ F, δὴ M: δὲ GUH πρὸ MGUF: τὰ H 19 τοὺς GUF: τὰς HL1, τὴν L2, τὰ Mang. τοὺς πρὸ αὐτῆς] spat. 6 litt. M αὑτῆς Turn. μονάδα post αὐτῆς add. GUF τω MGUF: τε H, γε v 19. 20 δὲ καὶ τοὺς H; δὲ καὶ τοῦ MF, δέκα τοῦ G, δ’ ἑκατοῦ U 20 ῥαδίως Η ἐμ ἓξ secl. Cohn ἀριθμῶ μὲν ἐξ MGUF: ἀριθμῶ HL1, ἀριθμῶ ἓξ L2, ἀριθμῶν συνθέσει coniciebam 21 συντεθέντες H post ἠποροῦμεν add. καὶ F 22 πεντὰς—τεττάρων om. MF δυεῖν U: δυοῖν GH 23 διπλῆν MGUF: τριπλῆν Η"],"127":["1 δυεῖν (iliF: δυοῖν MH 2 γ' M δ' M 4 καὶ post ἅγιος add. U 5 πλήρη τοῦτον τὸν ἀριθμὸν #x003E;, ὃς καὶ συμπάντων .... ὅρον ἔχει conicio (cf. De opif. § 47 ἀριθμῶ M 7. 8 ἐν ἀριθμοῖς scripsi: μὲν ἀριθμὸς codd. 8 ἀλλὰ δεκὰς μὲν Η: om. MGUF δυνάμει UH: δύναμιν MGF 10 γε] γὰρ conicio ἅγιον] αἰνετόν Mang. 11 ἔνεστι MGUFN: ἔστι Η ἐγχαριστῆσαι M 12 ἀναθυμάτων Η 14 γεγονὸς G 17 μετέπειτα UH: ἔπειτα MGFN 17. 18 (8;) οὐδὲ vel παρελθών conicio ἀεὶ παιδείας λίχνους MGUF: εἰς ἀεὶ παιδείας λίχνους N, ἀεὶ λίχνους παιδείας Η 19 ἑνὸς] ἐντὸς H 20 μὴ γενόμενον ποθεῖ U 20 τῶν] τὸν M 23 ὃς] ὡς U 24 τοῖς om. L 25 μᾶλλον] μόνον H 26 ἐπαίτιον N εἶναι HG2: ἶνα MG1UFN","9—159,17 17 N fol. 188r: τόν τε παιδείς—γεγονότων."],"132":["1 ἀψευδέστατον FN 2 ἀκούσαντος M 3 ἀναφανεῖται L, ἀναφῆναι coni. Mang. 4 δὴ scripsi: δὲ codd. N αὐτῶν Η ἣν] τὴν U 5 καλοῦσι Η 5. 6 ὁ μὲν—λέγομεν om. N 7 θεῷ scripsi: θεὸν codd. N γενέσει scripsi: γένεσιν codd. N μηδὲ H 8 τούτου om. N πλεόντων M δυναμένη scripsi: δυναμένην FN, δυναμένων GHU, δύναμέν (sic!) M 9 εὑρήσεται Η, εὑρήσει conicio 10 φύσεως Η: om. MGUFN 11 ἓν ἔργον MG: ἐνεργὸν UFN, ἔργον ἓν ἐν Η 14 ποίημα Η 14. 15 ἑτέραν U 15 ἣ ’ ᾗ #x003E; τὸ λέγειν καὶ #x003E; conicio ἀεὶ δεῖν FN 16 γεραίρεται FN 17 αἰτιῶν M ἐπειδὴ M ἔτει H: ἔτι MGUF 19 αὑτοὶ σχήσομεν Cohn: αὐτοῖς χρήσομεν codd. 20 τὸν om. H 21. ἅπασιν H: ἁπάσαις MGUF 22 ἀντιλαμβανοίμεθα H: ἐπιλανθανοίμεθα MGUF καὶ vid. del. θαυμαστῶν G2 23 ἑ M πέμπτου #x003E; conicio ὅταν M 24 post οἰκεῖος add. εἴδους καὶ ἐν αἰσθήσει γένους πλεῖστον μετέχομεν MGUF","16 cf. Platonis Timaeum p. 29 Α."],"136":["1 ἡ διὰ M 2 ἡ M παντοδαπὰς Turn.: πάντα ποιοῦσα Η, ἅπαντα ποιοῦσα MGU, ἁπάσας ποιοῦσα F 5 ψυχρότητας add. Mang. 5. 6 σκιδνωμένης M 8 τέταρτός] διά M έ M ἐπὶ] ἐπὰν M 11 τρόπον] πρότερον L 12 ἐξελάκησεν U 12. 13 ἰσάχαρ M 13 ἐστιν Η 15 πρὸς] spatium in M ἣν UH: ἣν MF, ὃς G2 in ras. 16 post σπουδαίας add. ἐστὶν G2 παρ’ ὃ U καὶ] δὲ M 18 τράπηται scripsi: τραπῆ codd. τελειότητος GU: τελειότατον MFH 10 ἀρεστὸν M 20 ε' M 21 ε' M 22 ἔτει MH: ἔτι GUF 23 καὶ H: om. MGUF ὃς] ὁ U, ὃς secl. Cohn 24 τὸν] τὴν H 25 αὐτῶ M1H 26 δὲ] γὰρ M 28 γενήματα G ἡμῶν M1 οὕ MH: οὐ G1UF, καὶ G2"],"143":["1 τούτῳ Turn.: τοῦτο codd. 2 τὸ δὲ codd. 3 ὁ συνετὸς Μ αὐτὰ] ταῦτα M 4 τὸ] τοῦ M διάνοιαν Η ἐστιν M 5 ἣ GF, ἢ M 6 πρὸς om. M, περὶ coni. Mang. τὸ H: τὸν MGUF φυτῶν MGUF: φυτὸν H 7 ὁ om. U 8 τῶν ἄθλων] τὰ #x003E; τῶν ἀριθμῶν conicio prius καὶ fort. del. 8. 9 συνεκρατεῖτο MUF 9. 10 ἀμπελουργικήν GUFH: ἀμπελουργίαν M 11 Νῶε] νῶ M ἔπιεν M 11. 12 ἔπιεν ἐκ τοῦ G 17 σκεψόμεθα conicio 17. 18 ἐξερευνήσωμεν scripsi: ἐξερευνήσομεν H, ἐρευνήσομεν MGUF 18 δὲ] δὴ coni. Mang. 19 οὕτως GH: οὗτος MUF, ὄντως Τθρν. εἰ] ἦ MF 20 μὲν om. U τῶ GU: χρῆσθαι 21 τῷ] τὸ M 22. 23 οἱ μὲν — ληρήσειν om. M 22 χρήσεσθαι Mang.: χρῆσθαι codd. 23 ληρήσειον G2 (coni. Mang.): ληρήσει ceteri 24. 162,1 οἰνοῦσθαι καὶ om. text., οἰνοῦσθαι τῶ add. mg. M","18 sqq. cf. Usener, Epicurea p. 344; Aristotelis fragmenta coll. V. Rose, Lipsiae 1886, p. 99; de Arnim, Quellenstudien zu Philo p. 101—140."],"146":["1 ἀπεφήνατο Η 3 ἐπὰν M τὴν ψυχὴν scripsi : τῆ ψυχὴ codd. 3. 4 προβεβλῆσθαι conicio 4 σβεστήριον G2FH: σεβαστήριον MG1U εἶτα M 5 οἴστρων scripsi: οἴστρῳ codd. ἀνερριπισμένων Η: ἀνερριπισμένω MGUF εἶτα M ἐξημμένων H: ἐξημμένῳ MGUF 6 δι’ ἧς coni. Mang. τῶν] τῶ M βαθέως M 7 δυομένῳ M ναυτίλεσθαι H 9 τὴν H: τὶν μὲν MGUF ποτὲ F μὲν om. G 10 βυθὸν] κακὸν U κατέρριψεν U 11 οἱ δὲ] οὐδὲ M 12 περὶ] ὑπὲρ coni. Arnim περιβολῆς H οἶμαι τοῦ FH: spat. 1 — 2 litt., tum τοῦ M, ὁμετοῦ GU 13 τὴν γῆν H 14. 15 οὐδ’ ὁρῶντες scripsi: οἱ δὲ ὁρῶντες Η, ἱδρῶντες Γ’. ἱδρῶτες MGF, ἡ οὐδ’ ὁρῶντες Wilamowitz, οἲ οὐδ’ ὁρῶντες Arnim 15 εἰς ὕψος Η: εἰσὶ τὸ MF, εἰσὶν τὸ U, εἰσι ιν G (iv G2 in ras.) 16 ἑαυτὸς GF γενάμενος G 18 περιβαλὼν M 19 κατασυρεὶς U: καταρρυεὶς F, καταρεὶς G, καρωθεὶς M, παρασυρεὶς H ἀναπεσεῖται codd.: πεσεῖται v 21 σωτήρια G in ras., spat. 5 litt. M τιμῆς GUF 23 οὐδὲ MGUF: οὐ H 25 αἴτιον ἄκρατον εἶναι conicio"],"151":["1 μανίαν Η: μανίας MGUF ᾦ Mang.: ὡς MH, δ’ ὡς GUF, θάνατον δ’ ᾦ conicio 4 εἴ τις GF: ἥτις MUH 5 τὸν εὑρετὴν MF: τὴν ἀρετὴν GUH τὸν om. M τῶν οἴνων Η 6 μαινόλην GUF: μενώλην M, μαινομένην Η πρῶτοι] ποιηταὶ coni. Osann ἀκατασχέτους MFH γενομένους Η 8 ἐμφερομένοις U1 ut vid. 9 περαίνωμεν M: περαίνομεν GUFH διπλὸν H, διπλῶς U 10 τὸν μὲν MH: τὰ μὲν GUF ὁ om. L 13 συμβέβηκε U 14 ὅτι ὁμωνυμία Turn.: τὴν ὁμωνυμίαν codd. 15 συνωνυμίαν M πολλά add. Mang. 16 ἐκφερομένων GF 18 ὅτι MGUF: ὁ Η, ὃς v 19 ἐπιτέλλει Η: ἐπιτέλει UF, ἐπὶ τέλει MG 20 προσέτι] spatium, tum ἔτι M 21 Διομένης M 22 δὲ M 23 κατὰ] μετὰ F ὡς ἰός] ὁσίως G1 ὀιστός G2FH: ὁ εἰς τὸ MG1U 23. 24 τῆς τοῦ τόξου GU ἀφιέμενος H","6 μαινόλην] cf. Osann ad Cornutum p. 357, Clementis Protrept. 12 p. 11 P, Origenem Contra Celsum III 23 p. 460; Bruchmann, Epitheta deorum ρ. 88."],"156":["1 εἰρεσία GH2: ἐρεσία GH2: πρὸς] spatium M ἱστίοις (sic) H: ἐν ἱστίοις MGUF 2 ἱστίοις Η: ἱστοῖς MGU, ἱστοῖς F πρὸς κώπη G: spat. 3 litt., tum κώπη M 3 ἑτέρωθεν L ἀποτείνοντες MG 4 πρὸς] spatium in M 5 ἐντεμοῦσα GUF αὐτὰ conicio 6 ναυλοχωτάτοις F: ναυλοχῶ τοῖς M, ναυλοχότως G1, ναυλοχοτάτοις G2, ναυλόχωτος U, ναυλοχώτοις H ὑποδρόμοις G2UF: ὑποδρομίοις MG1H ἐνορμίζεται H : ἐναρμόζεται MGUF σκήπων F 7 ἑνὸς] ἐν οἶς Η 9 δ’ om. M 11 οὕτω Η μέθην L 12 ἐμφόμενον (sic) M ὥστε M 13. 14 καὶ τὰ—μόνον om. Η, add. mg. L 14 μόνα M ἓν GH (seclusi): ἐὰν M, ἐν UF δὲ Η: om. MGUF 15 ἐμφαίνῃ M αἰτιῶν MF: αἰτίω GUH 15. 16 ἀποστραφοῖτο GUF 17 οὐδὲ U ὧπερ F ὁ seclusi 18 οἰνώσεως Mang.: γνώσεως codd. 19 μίαν M λέγεται M 20 δέ ἐστι GFH σχεδὸν οἱ bis scr, M τῆς πρότερον F 21 οὐδὲ H 24 ἀθλητικῆς] ἀθλητι, tum spat. M ὄντας M οὐδέν ὅτι μὴ Η: οὐδὲ εἴ τι MGU, οὐδὲ ὅτι FL 24. 25 οὐδὲ οὑτινοσοῦν Turn."],"160":["1 ὄγκον H: οἶκον MGU, οἶον FL παράφυσιν coni. Cohn coni. Cohn ἰδούσης καχεξίας codd.: οἰδοῦσαν καχεξίαν Mang. 2 παράφυσιν 3 περιταθῆ FH: περὶ πάθη MGU ἐπαινέσεως Cohn: γενέσεως codd., γνησίας Mang. 6 ἐρῶντας Turn.: ἐρῶντες codd. 7 τἄλλα M ἄλλα #x003E; conicio 9 ἀλλ’ FH κατατὸς H κεκλασμένον Mang.: καχαλασμένον codd. 10 ἐκμελὲς conicio ὀργάνοις scripsi: ὀργίοις codd. 11 ὑμῶν U 12 καὶ post τεχνῖται add. M περιεργείας Η 13 ἐπιτυχίζοντες M, ἐπιτειχίζονται G πορθήσωμεν H 14 δὴ] δὲ H τὸν scripsi: τὸ codd. 15 προσφέρονται H: προφέρονται MGUFL 16 τοῦ] τὸ Y 16. 17 χαίνοντες MGF: χαίροντες· UH 17 προσφέρειν H 18 διαμελῶσιν G τὸν] τὸ H 19 πότον scripsi: ποτὸν codd. περιψύχουσι H γυμνι, tum spat. M, μυρικῶν H 21 ὦτα, ῥῖνας H ἄκρες F τύχη H: τύχοι MGUF 24 καὶ τῆς add. U 25 πρῶτοι U"],"164":["1 κὰν εἰ coni. Mang. ἔσπευδον H ἀνέμεινον H 1. 2 οὐ κακὰ τὸ H, οὐ κατὰ τὸ L 2 βραδέως H: οὐ H: om. MGUF 3 εὐλογιστίας conicio 4 prius καὶ om. Η 5 ἄδην scripsi: ἄρδην codd. προσέφερον τοῦτον ἄκρατον F τὸν] τοῦτον N 7 σώματά #x003E; coni. Mang. 8 νόμων Turn.: νόμω codd. N 10 διατελοῦντες Cohn: διαπατοῦντες codd. 11 τρόπον H ἱεροπρεπέστατον M, ιεροπρεπεστάτως N 13 ὠνόμασται G ὠνομάσθαι — θύειν om. U 14 τίσι G2H: τί MG1UF εἴη GH2: εἶναι MG1UF 15 νῦν post οἷς add. v τὸ H: τόν U, τὰ MGF 16 τὸ μεθύειν G 17 κἄν] καὶ F ἀνὰ] κατὰ U ἀνάγη Mang. : ἀγάγῃ codd. 18 βωμῶν MGF: βωμῷ H, βωμοῦ U 19 προσψαύσασθαι Η 21 τρίτος M: τρίτον GUFH πρὸς] περὶ conieio 22 ἠρτημένος scripsi: ἠρτημένον codd. 22. 23 ἐπειδὴ οὐ μόνον M 23 ἐπιτελεῖται Turn.: ἐπιτελεῖσθαι codd.","3 — 13 N fol. 188r εἰδότες οὖν—οἰνοῦσθαι 9. 10 R fol. 91r τοῦ αὐτοῦ: μηδὲ οἴκαδε πολλάκις ἀφικόμενοι, ἀλλ’ ἐν οἷς ἔθυσαν ἱεροῖς διαπατοῦντες: ἀντὶ τοῦ εὐωχούμενοι: ἔοικεν οὑν ἐκ τούτου ἀναλόγως παρειλῆφθαι καὶ τὸ ἀποπατοῦντες ἀντὶ τοῦ χέζοντες."],"169":["1 μεθύσεως G γίνεται M μεθύεται H 2 χύσιν scripsi: ἴσχυσιν codd. ἁμάρτημα M εὐφρόνων U, ἀφρόνων F 3. 4 νηφόντων U, νηφόντως F 4 γίγνεται GU: γίνεται MFH οὐδ’ ἂν Cohn: οὐδὲν MGUF, οὐδ’ ἐν Η 5 μεθύσεσθαι M 6 αὐστηρὸν Arnim: αὐχμηρὸν codd. τῆς om. GUF 7 καὶ om. L 8 πολλάκις om. H 9 παιδειὰν G τὴν conicio 10 ἐν ἡρμοσμένη FH: ἐνηρμοσμένη MGU μελλοῦς κροῦσιν M 12 γἐλος F 13 ἀλλ’ ἃ M: ἀλλὰ GUFH πολλοῖς U μόνω Η 14 γεγόνασιν M αὐτήκοον et αὐτομαθῆ M1 15. 16 εἶναι γέλωτα v 16 ὃς] ὃ U ᾦ scripsi: ὃς MGUF, οὓς H, ὃν v 18 παιδειὰν M 19 ᾦ Mang.: οὖ MH, οὐ GUF 20 τῆς θυρίδος conicio (cf. Clem.) 22 αὑτοῦ v","16 sqq. Clem. Faedag. Ι § 21. 22 p. 110. 111 P. . . . γέλως ἑρμηνεύεται ὁ Ἰσαάκ. τοῦτον ἑώρακεν παίζοντα μετὰ τῆς γυναικὸς καὶ βοηθοῦ, τῆς Ῥεβέκκας, ὁ περίεργος βασιλεύς . . . Ῥεβέκκαν δὲ ἑρμηνεύουσιν ὑπομονήν .... καὶ αὕτη ἡ θεία παιδιά . . . . τί γὰρ ἄλλο εὐπρεπὲς ἔργον σοφῷ καὶ τελείῳ ἣ παίζειν καὶ συνευφραίνεσθαι τῇ τῶν καλῶν ὑπομονῇ ..... διακύψας τῆς θυρίδος ...."],"173":["1 ἐμπρεπὲς scripsi: εὐπρεπὲς Clem., ἐμπρέπει codd. ἀγανοῦσθαι G, γάννυσθαι F 2 aut κακῶν aut ἐπιμονῇ dubitanter Mang. 3 ἀφέλειαν coni. Mang. b τἀναντία M, ἐναντία Η 6 αἴτια U: αἴσια MGFH ἀγαθῶν ἀγαθῷ scripsi: ἀγαθῶν MGFH, ἀγαθὸν U, ἀγαθῷ ἀγαθῶν v κακῷ Turn. : κακὰ codd. κακῶν GFH: κακὸν U, otn. M 7 δικαίου δὲ M 8 ἐμφαίνει M, ἐπιφέρει U καὶ om. M ἀναλυθεὶς G 9 ἐμπαθέστερον scripsi: εὐπαθέστερον codd. εὐπαθείας GUF 10 ἵλεων V ὸἶδεν MGUF: εἶδεν Η δυοῖν MH 11 ἐφαρμόζει GF, ἐφαρμόση U πλείοσιν M 12 συμβήσηται U εἰ] εἰς UH 13 τε καὶ] τ, tum spat. M ἐξίσου GUH 14 πρόσεστι U ἑταίροις F 14 15 καὶ τὸ — νήφειν om. U 15. 16 ἐναντία—μεθύειν ora. F 16 πῶς τε U ἑκατέρων UF 17 καὶ om. M 18 ταῖς] τοῖς M 19 καὶ ἀτέχνοις G ἀτέχναις Η post λεγομέναις add. αἷς G 20 διὰ om. H παραδεξόμεθα H 22 ἐνσημηναμένους conicio 23 ψιλοῦ G, οὐ G, in ras. χρήσεως οἴνου M: οἴνου GUFH, οἴνου post σκοποῦσιν transpos. H, οἴνου χρήσεως Mang.","5. 6 [Platonis] Eryxias p. 397 E"],"176":["1 οὑδὲ H2 παρατρέψαντες M παρὰ om. G 3 ἀνωμολογεῖσθαι MG σπάσαι MFL2: πᾶσαι U, σπεῦσαι HL1, σπᾶσθαι G (sed σπᾶ in ras.) 4 σοφόν FH: σοφῶν MGU οὐ] οἱ G1 5 αὑτὸ G1, αὐτὸ M 6 νικῶν, οὐδέ ἀγωνίζεται τὸ παράπαν,, σκιομαχεῖν δὲ μᾶλλον Arnim; sed ad εἰ δὲ ἀγωνίζοιτο ἀγωνίζοιτο conicio) subaudi καθ’ αὑτόν σκιαμαχεῖν scripsi: σκιομαχεῖν codd. 7 τοὺς τὸ MG1FH: τούς τὸν G2, τοῦτο U λόγον G 8 γεννηθῇ F μηδετέρου U: μηδ’ ἑτέρου F, μηδὲ ἑτέρου MGH 9 ἀδυνατώτατος Η εἰ] ἐν M1, ut Vid. 10. 11 τῷ—παρακατατίθεται addidi (cf. Arnim p. 136) 11 ἀλλ’ οὖν scripsi: ἀρ’ οὖν codd., ἀρ’ #x003E; οὑν coni. Cohn 13 πλέον Cohn: πλεῖον codd. δὴ] δέ M 15 συμβαίνῃ G 16 ἀνθρώπου L 17 γὰρ ἀγωγὴν Arnim: παραγωγὴν codd. 18 post τις add. γάρ GUFH 20 οὔτ’ ἄρα scripsi: οὐ γὰρ codd., οὐκ ἄρα Mang. subscriptio GU: φίλωνος περὶ φυτουργίας Νῶε"]}}
\ No newline at end of file
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the former part of this treatise we have spoken of the art of husbandry as to its genus, dwelling on it at as great a length as the time admitted of; but in this book we will discuss the question of his cultivation of his vineyard with regard to the species as far as it is in our power. For Moses represents the just Noah not only as a husbandman, but also especially as occupied with the cultivation of vines, saying, \"Noah began to be a husbandman of the earth; and he planted a vineyard.\""],[1,1,"And it is fitting that a man who was about to discuss the whole question of separate plants and manners of cultivation, should first of all acquire an accurate comprehension of the most perfect plants in the universe, and of the great planter and superintendent of them. He then who is the greatest of all planters and the most perfect in art, is the Ruler of the universe; and his plant is not one which comprises within itself only individual plants, but rather infinite numbers of them springing up like suckers from one root, namely, this world."],[2,2,"For after the Creator of the world, reducing that substance, which was in its own nature destitute of order and regularity, into a state of order, and bringing it from a condition of confusion into a distinct system, began to fashion and shape it, he placed the earth and the water in the middle, and the plants of air and fire he drew up from their previously central position to a lofty eminence; and the aether he arranged all round, placing it as a boundary to and preservation of the things within, from which also it seems that the heaven derives its name, causing the earth to be borne upon the water in such a way that it continues dry, which, however, there was reason to fear might be dissolved by water; and this great worker of marvels, moreover, united the air, which was exceedingly cold by its own nature, to fire which is very hot; a most surprising miracle."],[3,3,"For how can it be looked upon as anything but a prodigy, for that which would dissolve another thing, to be held together by that which it would dissolve: that is to say, for water to be held together by earth; and again, for that which is the hottest of all things to be placed upon that which is the coldest without its nature being destroyed, that is to say, for fire to be placed upon air? And these are the elements of this most perfect plant; but the very great and all productive plant is this world, of which the aforesaid branches are the main shoots."],[4,4,"We must now therefore consider where God placed its foundations, and in fact, what foundation it has on which it is supported, as a statue is on a pedestal; certainly we cannot imagine that any body is left outside and wandering about, since God has worked up and arranged every imaginable material throughout the whole universe."],[5,5,"For it was fitting that the most perfect and greatest of all works should be made by the greatest of all makers; and it would not have been the most perfect of works if it had not been filled up by perfect parts, so that this world consists of all earth, and all water, and all air, and all fire, not a single particle, no not the smallest imaginable atom, being omitted."],[6,6,"It follows therefore of necessity, that what is outside must either be a vacuum or nothing at all. If now it is a vacuum, than how can that which is full and solid, and the heaviest of all things, avoid being pressed down by its own weight, since there is no solid thing to hold it up? from which consideration it would appear to be something like a vision, since the mind is always seeking for some corporeal foundation, such as everything which is moved, must of necessity have: and especially the world, inasmuch as it is the greatest of all bodies, and embraces a multitude of other bodies as its own appropriate parts."],[7,7,"If therefore any one wishes to escape from the difficulties of this question which present themselves in the different doubts thus raised, let him speak freely and say that there is nothing in any material of such power as to be able to support this weight of the world. But it is the eternal law of the everlasting God which is the most supporting and firm foundation of the universe."],[8,8,"This it is which, being extended from the centre to the borders, and again from the extremities to the centre, runs through the whole unsubdued course of nature, collecting all the parts and binding them firmly together; for the father who created them has made it the indissoluble bond of the universe."],[9,9,"Very naturally and appropriately therefore, all earth will not be dissolved by all water, which the bosom of the earth contains, nor will fire be extinguished by air, nor again will air be burnt up by fire, since the divine law establishes itself as a boundary to all these elements, like a vowel among consonants, so that the universe may, as it were, be harmonious in concert with the music expressed by letters; persuasion, by its own authority, putting an end to the threatening conflicts of contrary natures."],[10,10,"Thus then the plant which bears all things was rooted, and when it was rooted was made strong. But of the particular plants, and those of smaller growth, some were moveable, so as to have their places changed; and some were made so as, without any such change, to stand steadily in the same place."],[11,11,"Those then that are affected by motion, inducing change of place, which we call animals, are attached to the most important portions of the universe; the terrestrial animals to the earth, the animals which swim to the water, the winged animals to the air and those which can live in the flame to the fire (which last are said to be most evidently produced in Macedonia), and the stars are attached to the heaven. For those who have studied philosophy pronounce the stars also to be animals, being endowed with intellect and pervading the whole universe; some being planets, and moving by their own intrinsic nature; and others, that is the fixed stars, being borne along with the revolutions of the universe; so that they likewise appear to change their places."],[12,12,"But those which are regulated according to a nature devoid of all sensation, which are peculiarly called plants, have no participation in that motion which involves a change of place."],[13,13,"But the Creator made two different races on the earth and in the air. In the air, he made the winged animals capable of being perceived by the external senses, and other powers which can by no means be comprehended in any place by the external senses; and this is the company of incorporeal souls arranged in order, but not in the same classifications. For it is said that some are assigned to mortal bodies, and are again subjected to a change of place according to certain defined periodical revolutions; but that others which have received a more divinely prepared habitation, look down upon the region of the earth, and that in the highest place, near the other itself, the purest souls are placed, which those who have studied philosophy among the Greeks call heroes, but which Moses, by a felicitous appellation, entitles angels; souls which go as ambassadors and messengers of good from the ruler of all things to his subjects, and messengers also to the king respecting those things of which his subjects have heard. To the earth again he assigned two classes, terrestrial animals and plants, wishing that she should be at the same time their mother and their nurse."],[14,14,"For, as in the case of woman and every animal of the female sex, fountains of milk spring up in them when they are about to bring forth, in order that they may supply the offspring that is born of them with necessary and suitable food; so in a similar manner God has assigned to the earth, which is the mother of all terrestrial animals, all the different species of plants, in order that the animals produced by the earth may have such food as is akin to them, and not alien from their natures."],[15,15,"And, indeed, God has caused plants to grow with their heads downwards, having fixed their heads in the deepest parts of the earth; and having drawn up the heads of the irrational animals from the earth, he has set them up high on long necks, putting their fore feet under their necks as a kind of foundation."],[16,16,"But man has received a preeminently superior formation. For of all other animals God has bent the eyes downwards, so that they look upon the ground; but on the other hand, he has raised the eyes of man so that he may behold the heaven, being not a terrestrial but a celestial plant as the old proverb is."],[17,17,"But the others who say that our mind is a portion of the ethereal nature, have by this assertion attributed to man a kindred with the air; but the great Moses has not named the species of the rational soul by a title resembling that of any created being, but has pronounced it an image of the divine and invisible being, making it a coin as it were of sterling metal, stamped and impressed with the seal of God, the impression of which is the eternal word."],[18,18,"For, says Moses, \"God breathed into man’s face the breath of life,\" so that it follows of necessity, that he that received the breath must be fashioned after the model of him who sent it forth. On which account it is said too, that \"Man was made after the image of God,\" and not after the image of any created being."],[19,19,"It follows, therefore, since the soul of man has been fashioned in accordance with the archetypal word of the great cause of all things, that his body also, having been raised up to the purest portion of the universe—the heaven, must extend its vision, in order that, by a comparison with what is visible, it may attain to an accurate comprehension of what is invisible."],[20,20,"Since, therefore, it was impossible for any one to perceive the attraction of the mind to the living God, except for those persons alone who were drawn towards him (for that which each person suffers, he alone particularly knows), God has given us the eyes of the body (as an evident and visible image of the invisible eye), which are able to look up to the heaven;"],[21,21,"for when the eyes, composed of perishable material, have raised themselves to such a height, as to be able from the region of the earth to mount up to heaven which is removed at so great a distance from the earth, and to reach its utmost heights, how great a course in every direction must we suppose to be within the power of the eyes of the soul? which, being endowed with wings from their excessive desire to see the living God clearly, reach up not only to the highest regions of the air, but even pass over the boundaries of the whole world, and hasten towards the Uncreated."],[22,22,"On this account, those persons who are insatiable in their desire for wisdom and knowledge are said in the sacred oracles to be \"called up.\""],[23,23,"For it is legitimate that those persons should be called up to the Deity who have been inspired by him. For it would be a terrible thing if whirlwinds and hurricanes have power to tear trees up by their roots, and to toss them in the air, and to carry off vessels of many tons’ burden, though loaded with cargoes, as if they were the lightest things imaginable, out of the middle of the sea; and if even lakes and rivers are raised on high, when their streams actually leave the bosom of the earth, having been drawn up by the ardent and diversified eddies of the winds: and yet, if the mind, which is intrinsically light, cannot be raised up by the nature of the Divine Spirit, which is able to do everything and to subdue all things below, and cannot be elevated to an exceeding height; and especially the mind of the man who studies philosophy in a genuine manner."],[24,24,"For he does not incline downwards to the things dear to the body and to the earth, from which he separates himself, and studies to alienate himself as far as possible; but he is borne upwards, being insatiably devoted to sublime, holy, magnificent, and happy natures."],[25,25,"Therefore, also, Moses will be summoned upwards, the steward and guardian of the sacred mysteries of the living God. For we read in the book of Leviticus, \"He called Moses up to him.\" Bezeleel also will be summoned up, being thought worthy of the same honours. For him, also, God calls up for the preparation of the sacred furniture and for the care of the sacred works."],[26,26,"But he receives only the second honour of this summons, and the all-wise Moses shall have the first place assigned to him. For the former fashions shadows only, like painters do, in which it is not right to form any living thing. For the very name Bezeleel is interpreted to mean, \"working in shadows.\" But Moses does not make shadows, but the task is assigned to him of forming the archetypal natures of things themselves. And in other places, also, the great Cause of all things is accustomed to reveal his secrets to some in a more conspicuous and visible manner, as if in the pure light of the sun, and to others more sparely, as though in the shade."],[27,27,"Having therefore gone through all the larger plants in the universe, let us see in what manner the all-wise God made the trees which exist in the smaller world, that is to say, in man. In the first place, then, taking our body as if it were a field of deep soil, he created the external senses to be in it as so many channels."],[28,28,"And after that, he arranged the place of each separate one of them, as if it had been a fruit-bearing and most useful tree, assigning the sense of hearing to the ear, that of sight to the eyes, that of smell to the nostrils, and each of the other senses and faculties to their kindred and appropriate organs. And the divine man bears his testimony to this account of mine, speaking thus in his Psalms, \"He that planted the ear, doth he not hear? and he that made the eyes, shall he not see?\""],[29,29,"Moreover, all the different powers which run down as far as the legs and hands, and all the other parts of the body, whether internal or external, are all those of an unimportant kind."],[30,30,"But those which are better and more perfect he has rooted in the more central portion; that which is preeminently able to bring forth fruit, the dominant portion of the man. These faculties are perception, comprehension, felicity of conjecture, study, memory, habit, disposition, the various species of art, the firmness of knowledge of different things, the apprehension of the speculations of universal virtue in such a way as is never forgotten. Now, no mortal is competent to plant any one of these things himself. But of all of them together there is one architect, the uncreated God, who has not only made them originally, but who also makes them for and implants them in every individual man that is born."],[31,31,"Now the account of the planting of Paradise is consistent with what has been already said. For it is stated, \"God planted a Paradise in Eden, towards the east; and there he placed the man whom he has made.\" Now, to think that it is here meant that God planted vines, or olive trees, or apple trees, or pomegranates, or any trees of such kinds, is mere incurable folly."],[32,32,"For why should he have done so? any one may ask. Was it that he might have a pleasant abode to spend his time in? Even the whole world could not be considered a dwelling sufficient for God, the governor of the universe. Would it not appear to be deficient in innumerable other things, so that it could never be looked upon as a place worthily suited to the reception of the great King? True, indeed, it is impiety to think that the Cause of all things can be contained in that which he has caused, especially as even those trees do not invariably bear their annual fruit."],[33,33,"For whose enjoyment and use, then, is it that the Paradise is to produce fruit? For that of no man. For there is absolutely no one at all who is represented as inhabiting the Paradise, since Moses says that God removed the first man who was created out of the earth, by name Adam, from his original place, and placed him here."],[34,34,"And, moreover, God has no need of food any more than he has of anything else; for it follows necessarily that he who uses food must first of all stand in need of it. And in the second place, that he must have organs adapted for the reception of it, by means of which he can receive it when it enters him; and then dismiss it from him when he has digested it. But all these things, which are parts of the happiness and blessedness which surround the Great Cause of all things, are inconsistent with the doctrine of those men who represent him as clothed with human form, and influenced by human passions to the utter destruction of all piety and religious feeling—both great virtues; such notions being contrary to all law and right."],[35,35,"We must therefore have recourse to allegory, which is a favourite with men capable of seeing through it; for the sacred oracles most evidently conduct us towards and instigate us to the pursuit of it. For they say that in the Paradise there were plants in no respect similar to those which exist among us; but they speak of trees of life, trees of immortality, trees of knowledge, of comprehension, of understanding; trees of the knowledge of good and evil."],[36,36,"Now these cannot have been trees of the land, but must indisputably have been plants of a rational soil, which was a road to travel along, leading to virtue, and having for its end life and immortality; and another road leading to vice, having for its end the loss of life and immortality, that is to say, death. Therefore, we must suppose that the bounteous God plants in the soul, as it were, a paradise of virtues and of the actions in accordance with them, which lead it to perfect happiness."],[37,37,"On this account, also, he has assigned a most appropriate place to the Paradise, called Eden (and the name Eden, being interpreted, means \"delight\"), an emblem of the soul, which sees right things, and revels amid the virtues, and exults by reason of the abundance and magnitude of its joy; proposing to itself one source of enjoyment in the place of the innumerable things which are accounted pleasant among men, namely the service of the one wise God."],[38,38,"He, then, who had drunk of this unmixed source of joy, and was a follower of and fellow rejoicer with Moses, and not one of the least valued of that body, in his Psalms addressed his own mind, saying, \"Delight thou in the Lord.\" Exciting himself and his mind towards heavenly and divine love by these words, and indignantly turning away from the luxury and effeminacy existing among what are called and believed to be human goods; and being hurried away in his whole heart by divine inspiration and fervour, and finding his joy in God alone."],[39,39,"And the statement that \"the Paradise was in the east,\" is a proof of what has been here said. For folly is a thing of darkness and setting, and which brings on the night; but wisdom is a most brilliant thing, radiant all around, and in the truest sense of the word, rising. And, as the sun, when it arises, fills the whole circle of the heaven with its light, so in the same manner, when the beams of virtue shine forth, they made the whole place occupied by the mind full of pure light."],[40,40,"Therefore the possessions of man have guards and keepers, very fierce beasts, for the repulse of invading and attacking enemies. But the possessions of God have rational natures for their guards. For \"there,\" says Moses, \"God placed the man whom he had made;\" that is to say, he placed him among the rational virtues alone;"],[41,41,"therefore the practises and uses of the virtues have received from God this especial honour beyond the souls of other animals. And therefore, also, it is most expressly and plainly declared that God placed that man which is really man in us, namely, the mind, among the most sacred shoots and plants of excellence and virtue. But among those animals which have no share in mind, no one has ever cultivated any plant worth speaking of, since there is not one of them capable by nature of receiving comprehension."],[42,42,"We cannot therefore raise any question as to why it was ordained that all the different species of animals should be collected in the ark which was made at the time of the great deluge, while more were brought into the Paradise. For the ark was an emblem of the body, which of necessity therefore contained all the most tameable and ferocious evils of the passions and vices; but the Paradise contained only the virtues: and the virtues do not receive anything savage or in short anything destitute of reason."],[43,43,"And Moses also speaks very carefully, not representing the man who was made after God’s own image, but the man who was formed of clay, as the one who was placed in the paradise. For the one who was made after the image of God, and stamped with the truth of God, does, as it appears to me, in no respect differ from the tree which bore as its fruit everlasting life. For they are both imperishable, and have both been thought worthy of the most central position in the dominant part of man. For it is said that \"the tree of life is in the midst of the Paradise.\" But the other man, he of the composite and more earthly body, who has no justification in uncreated and simple nature, the cultivator of which is the only person who knows how to dwell in the house and in the courts of the Lord. For Jacob is represented \"as a plain man dwelling in a house,\" having a disposition full of ingenuity, and compounded and made up of all kinds of materials."],[44,44,"It was natural therefore to place and firmly root the mind in the middle of the paradise, that is, of the universal world, having in itself faculties which draw it in contrary directions, so that it should be kept in a state of doubt when called upon to discriminate as to what it should choose and what it should avoid, since if it chose the better part it would reap immortality and glory; and if it chose the worse it would meet with reproach and death."],[45,45,"Such then are the trees which the only wise God has planted in rational souls. But Moses, pitying those who were exiled and compelled to quit the paradise of the virtues, addresses a prayer to the absolute authority of God and to his merciful and propitious powers, entreating that in the place from which the earthly mind, Adam, was banished, there a people capable of seeing the truth might be planted."],[46,46,"For he says, \"Bring them in and plant them in the mountain of thy inheritance which thou dost give them; thou hast made them to sit in thy seat, O Lord; in the sanctuary, O Lord, which thy hands have made. The Lord shall shall be king of ages, for ever and ever.\""],[47,47,"Therefore he had learnt, as plainly as any man that ever lived, that God, having fixed the roots and seeds of everything down in the earth, is the cause also of the greatest of all plants, namely this world, shooting up; which world he here seems to speak of enigmatically in the song which I have just quoted, where he calls it the mountain of his inheritance; since that which is made is the most appropriate possession and inheritance, of him who has made it."],[48,48,"Therefore he prays that we may be planted in it, not in order that we may become irrational and unmanageable in our natures; but that, in due obedience to the arrangement of the all-perfect governor, imitating his perpetual and undeviating consistency, we may live a temperate and innocent life. For to be able to live in a strict uniformity with nature, is what the men of old have defined as the end of happiness."],[49,49,"And accordingly what is said afterwards is in strict agreement with what is said before, namely, that the world is the beautiful and properly prepared house of God, appreciable by the external senses; and that he himself made it and that it is not uncreated, as some persons have thought. And he uses the word \"sanctuary,\" as meaning a splendour emitted from holy objects, an imitation of the archetypal model; since those things which are beautiful to the external senses are to the intellectual senses models of what is beautiful. The expression that \"it was prepared by the hands of God,\" means that it was made by his world-creating powers."],[50,50,"But in order that no one may suppose that the Creator had need of any one of the things which he created, he adds the most necessary assertion, \"Being King of ages for ever and ever.\" But a king is in need of nothing, but everything which is subject to him is inevitably in need of the king."],[51,51,"And some persons have said that God is and is properly called the inheritance of God, the use and enjoyment of which Moses has now prayed may be afforded to us. For, says he, representing us as children just beginning to learn by means of the doctrines and speculations of wisdom, and not leaving us destitute of the elements of knowledge, plant them in sublime and heavenly reason."],[52,52,"For this is the most thoroughly prepared inheritance; the house most completely ready, the abode most entirely suitable, which \"thou hast made holy.\" For, O master, thou art the maker of all good and holy things, as, on the other hand, corruptible creation is of what is evil and profane. Reign thou throughout infinite eternity over the suppliant soul; not leaving it for a single moment without a governor. For an uninterrupted service under them is not only better than freedom, but even than the most extensive dominion."],[53,53,"In many people perhaps an inquiry may suggest itself as to what is the meaning of the expression, \"In the mountain of thy inheritance.\" It is plain that God bestows inheritance, but perhaps it is not reasonable to think that he receives inheritances, since everything in the world belongs to him."],[54,54,"But perhaps this is said of those who are subject to him as their master, according to some special computation of connection; just as kings govern indeed all their subjects, but rule their own servants in a different and peculiar manner, whom they are accustomed to employ as ministers for the care of their bodies and the rest of their manner of life."],[55,55,"And again, though they are lords of all the possessions in their whole country, even of those which appear to belong to private individuals, they nevertheless are accounted owners only of those portions which they can entrust to superintendents and overseers, from whom they receive yearly revenues, which properties they often visit for the sake of relaxation and amusement, when they lay aside for a while the heaviest portion of the burden of the cares which arise to them in the administration of public affairs and in the government of their kingdoms; and these possessions are called especially the royal properties."],[56,56,"Moreover all the silver and gold, and other treasures which are stored up in the coffers of their subjects, do all in reality belong more to the rulers than to those who possess them. But nevertheless there are some which are peculiarly called the royal treasures, in which those who are appointed collectors of the produce lay up the revenues which are derived from the country."],[57,57,"Do not wonder, therefore, if the company of wise souls is pronounced to be the especial inheritance of the all-powerful God who has authority and dominion over everything, since he sees most acutely of all beings, exercising the irreproachable and unadulterated eye of the mind, which is never shut, but is always wide open and looking intensely into every thing."],[58,58,"And on this account, indeed, it is said in the greater prayer, \"Inquire of thy father, and he will tell thee; of thy elders, and they will reply to thee, when the Most High divided the nations, when he separated the sons of Adam, he fixed the boundaries of the nations, according to the number of the angels of God, and the portion of the Lord himself was his people Israel.\""],[59,59,"For, behold, here again, he uses the expression, \"the portion and inheritance of God,\" meaning that disposition which is capable of seeing him, and which sincerely worships him; and he says that the children of the earth, whom he calls the sons of Adam, were scattered and dispersed, and brought together again, and that a company was formed of them, since they were unable to use right reason as their guide. For, in real truth, virtue is the cause of harmony and unity, and the opposite disposition is the cause of dissolution and disagreement."],[60,60,"Indeed, it is a proof of what has been said, what happens every year on the day called the day of atonement; for on that day the people are enjoined \"to take by lot two goats, one for the Lord, and one to be the scapegoat;\" that is to say, two reasons, the one in accordance with God, the other consistent with creation. He, therefore, who wishes to exalt the Cause of all things will acquire honour to himself; but he who attributes honour to creation will be banished, being driven from the most sacred places, and compelled to fall into inaccessible and wicked gulfs."],[61,61,"Moses, therefore, has such intimate connection with God, that, relying upon this in a very great degree, he is in the habit of using more fervent and energetic expressions and doctrines than are calculated for the ears of us inferior persons; for he not only thinks it fit to speak of God as an inheritor, but even, which is a more startling thing to the comprehension, he calls him the inheritance of others;"],[62,62,"for to the entire tribe which came to him as a fugitive and a suppliant, he did not think fit to allot only a portion of land, as he did to the other eleven tribes, but he chose that they should receive an especial honour, namely, the priesthood, a possession not of earth, but of heaven. \"For thou shalt not be,\" says God, as Moses represents, \"a portion to the tribe of Levi, nor any inheritance among the children of Israel, because the Lord himself is their inheritance.\" And again he speaks in the person of God, in his holy oracles, in this manner: \"I am thy portion and inheritance.\""],[63,63,"For, in real truth, the mind which is perfectly purified, and which knows all the things of creation, knows and recognizes one only God, the Uncreate, whom it approaches, and by whom it is received. For to whom is it permitted to say, \"He alone is my God,\" except to the man who is attached to none of the objects which are inferior to him? And this is the custom of the Levites; for the name of Levi, being interpreted, means, \"he is to me,\" because different things are honoured by different people, but by him only that which is highest and most excellent, the Cause of all things."],[64,64,"They tell an old story, that some man in ancient times, who had fallen madly in love with the beauty of wisdom, as if it had been the beauty of a most lovely woman, once, when he saw a most sumptuous preparation of unbounded and costly magnificence, looked towards some of his friends, and said, \"Behold, O companions, how many things there are of which I have no need!\" And yet he had nothing whatever of even necessary things beyond his mere clothes, so that he was not puffed up with the magnitude of his riches, which has been the case with numbers of people; so that, on this account, he spoke arrogantly against pomp and show."],[65,65,"The lawgiver teaches us that we should account those people wise who are not eager to be rich in created things, but who despise all created things in comparison of the friendship of the uncreated God, whom they look upon as the only true wealth, and the boundary of most perfect happiness."],[66,66,"Never, then, let those men boast, who have acquired power and sovereignty, as some do, because they have subdued one city, or country, or nation; and others, because they have acquired the dominion over all the countries of the earth, to its furthest borders, and over all Grecian and barbarous nations, and over all the rivers and seas, infinite both in number and magnitude."],[67,67,"For if, besides these things, they had made themselves masters (which it is impious even to mention) of that sublime nature which was the only thing that the Creator made free from the bond of slavery and servitude, they would still be looked upon but as private individuals in comparison with the great kings who have received God for their inheritance; for in proportion as that nature which has acquired a possession is better than the possession itself, and the Creator than the thing created, by so much also are they more royal."],[68,68,"Therefore, some people considered, that they who said that everything was the property of the one good Being, were speaking in an unreasonable manner, looking at the deficiencies and abundance which existed externally, and thinking no one rich who was in want of either money or possessions. But Moses thinks wisdom a thing of such preeminent value, and deserving to be so eagerly sought after, that not only the whole world deserves to be his inheritance, but that he even looks upon the Governor of the universe in that light;"],[69,69,"and these are the doctrines, not of men who are halting between two opinions, but of those who are occupied in a firm and sure faith; since, even now, there are some persons among those who make a show and pretence of piety, who calumniate the literal meaning of this saying, saying that it is neither pious nor safe to speak of God as the inheritance of a man."],[70,70,"You say this—I should say to them—because ye have come not from genuine passion, but from a supposititious and illegitimate one, to the investigation of things. For you thought it a matter of equal consequence for God to be called the inheritance of possessions, of vineyards, and oliveyards, and such matters, and of wise men; and ye did not perceive that paintings are said to be the inheritance of painters, and, in short, that any art is said to be the inheritance of the artist, not looked at as an earthly possession, but as a heavenly prize; for none of such things are the property of any master,"],[71,71,"but still they are an advantage to those who possess them: so that you, O sycophants, hear of the living God as an inheritance, not in the sense of being a possession, like those which I have enumerated, but as being the most beneficial and greatest of goods to those who think fit to worship the Cause of all good."],[72,72,"Having, therefore, now said what is proper concerning the original planter and the original plant, let us next proceed, in due order, to the consideration of matters of instruction and imitation. In the first place, then, the wise Abraham is said \"to have planted a field at the well of the oath, and to have called upon the name of the everlasting Lord God.\" And here there is no peculiar property of the plants mentioned, but only the magnitude of the place."],[73,73,"And they who are in the habit of investigating these matters say, that everything which belongs to God has been very carefully and accurately described, both tree and place, and the fruit of the tree. Accordingly, they say that the tree was the field itself, not like those trees which sprung up out of the ground, but rather to those which grow according to the firmly-rooted mind of the man who loves God: and the place, they say, is the well of the oath, and the fruit, the change of the name of the Lord into that of \"The Eternal God.\""],[74,74,"And it is necessary further to give the probable explanation of each point of the things here mentioned. The field, then, being in length a hundred cubits, and as many in breadth, multiplied together according to the nature and character of a square, is composed of ten thousand superficial cubits;"],[75,75,"and this is the greatest limit of those numbers which increase from the unit, and also the most perfect: so that the limit is the beginning of numbers, and the end, in those calculations, according to the first combination, is the number ten thousand; in reference to which fact, some persons have not erred greatly, who have compared the limit to the starting-place, and the number ten thousand to the goal, and all the numbers between these two to those who contend in a race; for they, beginning to start from the unit, as from the starting place, come to the number ten thousand as to the goal."],[76,76,"Therefore, some persons, departing from these numbers, as from signals, have said that God is the beginning and end of everything, which is a doctrine admirably calculated to engender piety. This doctrine, being implanted in the soul, produces a most beautiful and nutritious fruit, holiness; and the place most suitable for this fruit,"],[77,77,"is the well which is called the oath, in which there is a report that no water could be found. For, says Moses, \"the children of Israel, coming thither, reported to him concerning the well which they had digged: and they said, We found no water; and he called that place, \" The Oath.\" Let us now consider what is the meaning of this statement."],[78,78,"Those who investigate the nature of things as they actually exist, and who conduct their examinations of each individual matter in no negligent manner, behave very like those men who dig wells; for they also are seeking springs in an obscure place. And all men have one common desire, to find something to drink. But some men’s nature is to be nourished by the food of the soul, and that of others by the food of the body."],[79,79,"As, therefore, some of those who have dug wells have often done so without finding water; so likewise those who advance far in knowledge, and who have made great progress in it, are still often unable to attain to the end which they desire. At all events, they say that men of extensive learning often find fault with their terrible ignorance, for they only just know how far they are removed from the truth. And there is a story that some man of old time, when he was admired for his wisdom, said, that it was a fine thing that he should be admired, who only just knew that he knows nothing."],[80,80,"And choose, if you like, any art you please, whether trifling or important, and the man, too, who is most excellent, and most highly thought of in regard of his skill in it, and then consider if the professions held out by the art are equal to the performances of the artist; for if you duly examine the matter, you will find that the performance falls short of the profession, not by a small, but by a vast distance, it being almost impossible for a man to be perfect in any art whatever, which is in continual motion like a fountain, and is constantly pouring forth various species of all kinds of speculations."],[81,81,"On this account, it is most appropriately denominated an oath, being the most certain sign of faith, comprehending also the testimony of God: for as he who swears, calls God to be a witness to a matter concerning which a question is raised, so it is not possible to swear so truly about any matter, as to the fact that the perfection of no art whatever can be found in the artist who professes it."],[82,82,"And the same assertion holds good also with respect to all the other powers which exist in us, or very nearly so; for, as they say, that no water was found in the well which had been mentioned, so also neither was there the faculty of seeing in the eyes, or that of hearing in the ears, or that of smelling in the nostrils, or, in short, any one of the senses in its corresponding organ; and similarly in the mind, there was not the faculty of comprehension."],[83,83,"For how could it have happened that any one should have made a mistake in what he saw, or in what he heard, or in what he understood, if the comprehensions of each of these faculties had been well established, and if they had had a trustworthy nature of themselves without God implanting accuracy in them?"],[84,84,"Having now, therefore, discussed the place sufficiently in which the tree flourishes, let us now, in conclusion, examine also the subject of the fruit: Now, what the fruit is, Moses will tell us himself: \"For the Lord God everlasting,\" says he, \"called it by its name.\""],[85,85,"Therefore the appellations already mentioned reveal the powers existing in the living God; for one title is that of Lord, according to which he governs; and the other is God, according to which he is beneficent. For which reason also, in the account of the creation of the world, according to the most holy Moses, the name of God is always assumed by him: for it was fitting that the power according to which the Creator, when he was bringing his creatures into the world, arranged and adorned them, should be invoked also by that creation."],[86,86,"Inasmuch, therefore, as he is a ruler, he has both powers, that, namely, of doing good, and that of doing harm; regulating his conduct on the principle of requiting him who has done anything. But inasmuch as he is a benefactor, he is inclined only to one of these two courses, namely, to do good."],[87,87,"And it would be the greatest possible advantage to the soul no longer to feel any doubt about the power of the king for both purposes, but steadily to emancipate itself from the fear, which is suspended over it, on account of the vastness of his authority, and to kindle and keep alive a most firm hope of the acquisition and enjoyment of blessings arising from his being beneficent by deliberate intention."],[88,88,"Now the expression, \"everlasting God,\" is equivalent to, God who bestows gifts, not sometimes giving and sometimes not, but always and incessantly; it is equivalent to, God who does good uninterruptedly; to God who, without intermission, is connecting a flow of benefits, coming one after the other; God, who pours forth blessings upon blessings, who is made up of mercies connected and united; God, who never omits any single opportunity of doing good; God, who is also the Lord, so that he is able to injure."],[89,89,"This also Jacob, the practiser of virtue, asked at the end of his most holy prayers. For he said, \"And the Lord shall be to me as God.\" Which is equivalent to: He will no longer display towards me the despotic power of his absolute authority, but rather the beneficent influence of his universally propitious and saving power, utterly removing the fear with which he is regarded as a master, and filling the soul with affection and benevolence as felt towards a benefactor."],[90,90,"What soul could ever conceive thus that the master and ruler of the universe, without changing anything of his own nature, but remaining in the condition in which he always was, is continually kind and uninterruptedly bounteous?"],[91,91,"owing to which he is, to those who are happy, the most perfect cause of unlimited and overflowing blessings. And to trust in a king who is not by reason of the magnitude of his authority elated so as to do injury to his subjects, but who, through his love to mankind, prefers that every one should enjoy happiness without fear, is the greatest possible bulwark of prosperity and security."],[92,92,"What, therefore, we originally undertook we have now nearly fulfilled, namely, to demonstrate that the fact spoken of must be taken to mean the principle which declares God to be the most glorious of all things. The portion of the subject which follows next, is the demonstration that perfection is found in no created thing, but that it does appear in them at times owing to the grace of the great Cause of all things. And the fruit of the tree is, that the graces of God endure for ever and ever, and that they are shed incessantly upon mankind, and never cease."],[93,93,"Thus, in truth, the wise man, following the practise of the first and greatest planter, displays his knowledge of husbandry; and the sacred scripture wishes the labours of husbandry to be performed, even by those of us who are not yet perfect, but who are still reckoned among the middle numbers of those things which are accounted duties; for it says, \"When you go forth into the land which the Lord your God giveth to you, and when you plant every tree which is good for food, you shall completely purify its uncleanness. For three years it shall be unclean as to its fruit, it shall not be eaten; but in the fourth year, all its fruit shall be holy, being praised by the Lord. And in tile fifth year you shall eat the fruit thereof; and everything that it bears shall be useful to you: I am the Lord your God.\" Therefore it was impossible for the children of Israel, to plant those trees which are eatable, before they arrived in the country which had been given them by God: for he says,"],[94,94,"\"When you go forth into the land, ... and when you plant every tree which is good for food.\""],[95,95,"So that while we are outside of the promised land, we should not be able to cultivate such trees; and this is very natural;"],[96,96,"for as long as the mind has not entered upon the path of wisdom, but turns aside and wanders out of the road, it cares only for the trees which do not admit of being cultivated or used for food of men—trees which are barren and useless, and which, though they bear, bear no fruit which is eatable."],[97,97,"But when the mind, having entered upon the path of wisdom, marches along with its doctrines, and begins to keep pace with them all, it then cultivates the useful trees, which are capable of bearing eatable fruit, instead of caring for those useless kinds; it cultivates a mastery over, instead of the indulgence of the passions, and knowledge instead of ignorance, and good instead of evil."],[98,98,"Since therefore he who is led into the path of virtue is still at a long distance from the end, it is very naturally laid as an injunction upon the man who plants, to remove the uncleanness of that which is planted. And what this is, we will now consider."],[99,99,"These duties which are as it were in the middle, appear to me to be properly looked upon in the same light as those trees, which admit of being cultivated and used for food; for each of them bears most useful fruits, the one for the body, and the other for the soul. But in the middle there must necessarily be many injurious plants springing up with and growing along-side of them, which must be removed in order that the better sorts may not be injured."],[100,100,"May I not call the restoration of a deposit a useful plant of the soul? But still this plant requires purification and exceeding attention. What then is the purification? This. Having taken a deposit from a man while he is sober, you must not restore it to him while he is drunk, or intemperate, or mad; for in such a case though he may have received the advantage of having his own back again, he will have no opportunity of being benefited by it. Again. You must not restore a deposit to debtors or to slaves while their creditors or their masters are present; for that is betraying, and not a restoration of a deposit. Nor must you keep faith in small things in the hope merely of gaining confidence, so as to have greater things entrusted to you."],[101,101,"For those who fish, and who let down small baits into the sea, with the view of catching larger fish, are not very much to be blamed, as they say that they are providing for the good supply of the market, and in order that they may supply men with unlimited food for every day."],[102,102,"But no one should use as a bait, the restoration of a deposit of small value by way of obtaining a larger one, holding forth in his hands, and displaying the deposit of one individual, and that a trifling one, and in his intention appropriating the deposits of every body, and those too of unspeakable value. If, therefore, you remove the uncleanness of your deposit, as of these trees, namely, the inquiries threatened by plotters, the evils arising from want of opportunity and treachery, and all things of similar kinds; you will bring into a state of cultivation and usefulness, that which was on the point of becoming wild."],[103,103,"And in the case of the tree of friendship, it is necessary to cut down and eradicate these things which shoot up by the side of it for the sake of preserving the more valuable plant. And the evil plants which spring up along-side are these: the tricky blandishments of courtesans towards their lovers, and the deceitfulness of parasites to those whom they flatter."],[104,104,"For one may see those who make a traffic of their personal beauty, clinging to their lovers as if they were excessively fond of them; but they love not them but themselves, and they are eager only for their daily gains. And as for flatterers, sometimes they conceal unspeakable hatred towards those whom they flatter; but still, being slaves to gluttony and intemperance, they are on that account induced to pay court to those who can supply their immoderate appetites."],[105,105,"But the tree of science and unadulterated friendship having rejected and discarded these things, will bear fruit of the greatest possible service to those who use it, namely, incorruptible good faith. For good-will is a desire that one’s neighbour should enjoy good things for his own sake. But courtesans and flatterers are anxious solely for their own advantage, which is the only motive why they should confer pleasure, the first on their lovers, and the latter on the objects of their flatteries. We must therefore cut down all trickeries and flatteries as evil plants growing up near the tree of friendship."],[106,106,"The due attention to sacred rites, and good faith in the matter of sacrifices, are the most excellent of trees; but along-side of them an evil grows up, namely, superstition, which it is desirable to eradicate before it has time to blossom. For some persons have fancied the sacrificing of oxen to be piety, and they assign a portion of all that they steal or obtain by denials, or by cheating their creditors, or by plundering, to the altars. Impious wretches that they are, thinking that thus they are paying a price to buy themselves off from suffering punishment for their offences."],[107,107,"But to such persons I would say, O ye men, the tribunal of God is not to be corrupted by bribes; so that those who have guilty minds will be rejected, even if they sacrifice a hundred oxen every day; and those who are innocent will be received, even if they never sacrifice at all. For God delights in altars on which no fire is burned, but which are frequented by virtues, and which do not blaze with great flame, such as those sacrifices do kindle which are offered by impious men, and which are no sacrifices at all, and which serve to remind one of the ignorances and wickedness of each of the sacrificers; for Moses has somewhere spoken of a sacrifice \"reminding one of sin.\""],[108,108,"All such things therefore, being the causes of great injury, it is necessary to cut off and eradicate, in obedience to the oracle in which it is enjoined \"to remove the uncleanness of the tree which has been planted, bearing eatable fruit.\""],[109,109,"But we, even after we have been instructed, make no progress in learning; but some persons, having a self-taught natural instinct, purify what is good from the evils which surround it, as Jacob did, he who was surnamed the practiser of virtue; for he \"peeled the rods, leaving on the white bark, having stripped off all the green;\" in order that the dark and dusky vanity in the middle being taken away in every case, a white appearance might be displayed, which should be produced so as to be akin to it, not by diversified art but by nature;"],[110,110,"in reference to which it is also commanded in the law which was established in cases of leprosy, that \"the man who was not infected with any variation of colour, but who was white all over from the head to the extremity of his feet, should be pure.\" In order that, according to the similitude of the body, those who have discarded the crafty, and unscrupulous, and ambiguous, and uncertain disposition of mind, may embrace the simple, uncoloured, unambiguous, plain complexion of truth;"],[111,111,"therefore, to say that the tree is purified, contains a principle, the assertion of which is founded surely in truth, but to make the same statement with respect to the fruit is saying what is not equally clear or credible; for no cultivator of figs or grapes, or, in sort, of any fruit whatever, purifies them."],[112,112,"And again Moses says, \"Its fruit shall be impure for three days, it shall not be eaten;\" as if in fact it were customary for it to be purified for ever. We must, therefore, say that this is one of those expressions which have a concealed meaning, since the words themselves are not quite consistent with it; for the expression is an ambiguous one; for it bears one sense of this kind, the fruit shall remain for three years; and then there is a distinct injunction, \"it shall not be eaten before it is purified.\" But there is also another meaning, \"the fruit of the tree shall for three years be unpurified, and while in that state it shall not be eaten.\""],[113,113,"According, then, to the former statement one may understand it in this manner: the three years being taken for time which is divided into three portions; for it is the nature of time to be divided into the past, the present, and the future; therefore the fruit of education will exist, and will endure, and will last unimpaired through all the divisions of time, a statement equivalent to—it will never receive any corruption, for the nature of good is imperishable. But the fruit which is not purified shall not be eaten; inasmuch as virtuous reasons, duly purified and rendered sound, nourish the soul, and give vigour to the mind; but the opposite kinds are not nutritious, but bring disease and destruction on the soul."],[114,114,"According to the other meaning, as in the disputes of dialecticians, the word \"undemonstrated\" is used in a double sense, either of a proposition which it is hard to demonstrate by reason of its difficulty, or of one which is intrinsically so plain as to require no demonstration, and the truth of which is established not by the testimony of any one else, but by its own internal evidence. So also fruit may be understood as not being purified, either when it is so impure as to be difficult to purify, or when it requires no purification, but is bright, and clear, and pure of itself."],[115,115,"Such now is the fruit of education; being for three years, that is to say for all time, divided as it is into three portions, most completely pure and brilliant, being overshadowed by no injurious thing, and having no need whatever of any washings or purifications, or any thing else whatever which tends to cleansing."],[116,116,"\"But in the fourth year,\" says the scripture, \"all the fruit of the tree shall be sacred, being praised by the Lord.\" The prophetic books appear often to dignify the number four in many places of the exposition of the law, and most especially in the account of the creation of the universe;"],[117,117,"for the light which is perceptible by the outward senses, and held in honour, being that which throws the most brilliant light both upon itself and upon other things, and upon its own parents the sun and the moon, and upon the most sacred company of the stars, which by their rising and setting fix the boundaries of night and day, and moreover, of months and years, and which have shown the nature of number, to which, also, the greatest good of the soul is attributed, Moses says was created on the fourth day."],[118,118,"And now he honours this day in a remarkable degree, assigning the fruit of the trees to God, in accordance with no other time than with the fourth year after they are planted;"],[119,119,"for this has a principle in it very consistent with nature and with good morals. At all events it so happens that the roots of the universe, the elements of which the world is composed, are four—earth, water, air, and fire. Also, that the seasons of the year are equal in number, namely, winter and summer, and those others which are between these two, spring and autumn."],[120,120,"And as this is the most ancient of all square numbers, it is found to exist in right angles, as the figure of a square in geometry shows. And right angles are manifest examples of correctness of reason. And right reason is an everlasting fountain of virtues."],[121,121,"It follows, therefore, of necessity that the sides of a square must be all equal to one another. And equality is the parent of justice, which is the mistress and ruler of all the virtues, so that it is now proved that this number four is the symbol of equality, and justice, and of all virtue, beyond any other number."],[122,122,"And the number four is likewise called \"all,\" because it comprehends in its power the numbers up to ten, and the number ten itself. That is comprehends all the numbers up to itself is manifest to every one; but that it also comprehends the numbers which come after it, is very easily seen by a calculation of numbers,"],[123,123,"when we have put them together, one, two, three, four, we shall find what we were doubting about; for of one and four, the number five will be found to be composed, and of two and four six are made up; the number seven, again, consists of three and four; again, according to a triple combination of one, and three, and four, the number eight is composed; also of two, and three, and four, the number nine; and the number ten is made of all the numbers together, for one, and two, and three, and four make ten."],[124,124,"On this account also, Moses said that in the fourth year all the fruit of the tree shall be holy; for this number has an even, and an entire, and a full, and (as one may almost say) every possible reason in it, because the number ten, of which four is the parent, is the first starting place of all the numbers when put together after the unit; and the number four and the number ten are both also called \"all,\" but the number ten is so called by reason of its operation, this number four with reference to its potentiality."],[125,125,"And Moses very appropriately says that the fruit of education is not only holy but also praised; for every one of the virtues is a holy thing, but most especially is gratitude holy; but it is impossible to show gratitude to God in a genuine manner, by those means which people in general think the only ones, namely offerings and sacrifices; for the whole world could not be a temple worthy to be raised to his honour, except by means of praises and hymns, and those too must be such as are sung, not by loud voices, but by the invisible and pure mind, which shall raise the shout and song to him."],[126,126,"At all events there is an old saying often quoted, originally invented by wise men, but, as is often the case, handed down in succession to future ages, and one which has not escaped our ears, which are always greedy of instruction, and it is to this effect, \"When,\" say they, \"the Creator had finished the whole world, he asked of one of his ministers, whether he felt that any thing that was wanting which had not been created of all the things that are in the earth, or in the water, or of all that have received the sublime nature of the air, or the loftiest nature of all the universe, namely, that of the heaven;"],[127,127,"and he replied, that every thing every where was perfect and complete; but that he wished for one thing only, namely for reason, which should be able duly to praise it all, and which should not so much praise as give an accurate account of the exceeding excellence existing throughout, even in these things which appeared the most unimportant and the most obscure; for he said that an exact account of the works of God was their most complete and adequate panegyric, since they required no addition of external things to set them forth, but were of such a character that the bare plain truth was their most perfect encomium.\""],[128,128,"And when the Father had heard what he said he praised it all, and at no distant time produced a race, which should be capable of receiving all learning, and of composing hymns of praise, producing them from one of the faculties existing around him, the virgin memory, whose name men in general distort and call her Mnemosyne."],[129,129,"This is then the purport of that legend of the ancients, and we in accordance with that story say, that it is the most appropriate work of God to confer benefits, and of created beings to show gratitude, since they are unable to give any requital of those benefits beyond gratitude; for whatever he might be inclined to give as a requital for the other things which he has received, will be found to be the private property of him who is the Creator of all things, and not of the nature which offers it."],[130,130,"Having learnt therefore that there is only one employment possible for us of all the things that seem to contribute to the honour of God, namely the display of gratitude, let us at all times and in all places study this, with our voice, and with useful writings, and let us never desist composing encomiastic orations and poems, in order that both the Creator and the world may be honoured by every description of utterance which can be exhibited in either speaking or singing; the one being, as some has said, the best of all causes, and the other the most perfect of all created things."],[131,131,"Since therefore all the fruit of the soul is consecrated in the fourth year and the fourth number; in the fifth year we ourselves shall be allowed the use and enjoyment of it for ourselves; for the scripture says, \"In the fifth year ye shall eat the fruit thereof;\" since it has been established by a perpetual law of nature, that account shall be taken of the creation after the Creator in every thing; so that even if we are thought worthy of the second place, it must be considered a marvellous thing;"],[132,132,"and on this account it assigns to us the fruit of the fifth year, because the number five is the number appropriate to the outward sense; and if one must tell the truth, that which nourishes our minds is the outward sense, which by means of our eyes sets before us the distinctive qualities of colours and forms, and by means of our ears presents us with all the various peculiarities of sounds, and with smells by means of the nose, and with tastes through the medium of the mouth, and which enables us to judge of the yielding softness and resisting hardness, or of softness and roughness, or again of heat and cold, by means of the faculty which is dispersed over the whole body, which we usually denominate touch."],[133,133,"But the most correct example of what has been said, is afforded by the sons of Leah, that is of virtue, not all her sons, but the fourth and fifth; for with respect to the fourth, Moses says that, then she ceased to bring forth, and his name was called Judah, which, being interpreted, is \"confession to the Lord,\" and the fifth she 4 called Issachar, and the name being interpreted, means \"reward;\" and after she had brought forth in this manner, the soul immediately spoke and related what it had suffered; for says Moses, \"She called his name Issachar, which means reward.\""],[134,134,"Therefore Judas, the mind which blesses God, and which is without ceasing, devoted to pouring forth hymns of praise and gratitude to him, is himself in truth \"the holy and praiseworthy fruit,\" being produced not by the trees of the earth but by a rational and virtuous nature. In reference to which, the nature which brought him forth is said to have desisted from bringing forth, since she knew not which way to turn, when she had come to the limit of perfection; for of all successful actions which are brought forth, the best and most perfect production is a hymn to the Father of the universe;"],[135,135,"and the fifth son is in no respect different from the enjoyment of the trees planted in the fifth year; for the tiller of the earth after a fashion takes his reward from the trees in the fifth year, and he takes the offspring of the soul, Issachar, who was called the \"reward,\" and very naturally, being brought forth after the grateful Judah; for to a grateful person gratitude is a most sufficient reward."],[136,136,"Therefore, the fruits of the trees are called the produce of the owners of the trees; but the fruit of instruction and wisdom is no longer the produce of man, but as Moses says, \"of the universal Governor alone;\" for after he has spoken of his produce, he adds, \"I am the Lord your God,\" asserting most distinctly that there is one God, whose fruit is the produce of the soul."],[137,137,"And with this assertion, this oracle delivered by one of the prophets is consistent, \"Fruit from me has been found by you. What wise man will understand this? Will any intelligent person comprehend it?\" For it does not belong to every one, but only to the wise man, to understand whose the fruit of the mind is."],[138,138,"Therefore, concerning that most ancient and sacred husbandry, which the Cause of all things uses with reference to the world, that most productive of trees, and concerning that other kind in imitation of it which the virtuous man studies, and concerning the ordinary quaternion of prizes, and the laws and precepts which all tend to the same point, we have now spoken to the best of our power."],[139,139,"Let us now consider the vine-planting of the just Noah which is a species of husbandry. For it is said that \"Noah began to be a husbandman of the earth, and he planted a vineyard, and drank of the wine, and got drunk.\" Therefore, the wise man here cultivates with skill and science the tree of drunkenness, though fools enter upon its management in an unartistic and negligent manner,"],[140,140,"so that it is necessary for us now to speak in a fitting manner about drunkenness; for we shall presently know the power also of that tree which gives rise to it. Afterwards, we will examine with accuracy what has been said by the lawgiver concerning drunkenness, but at present we will examine what determination others have come to on this subject."],[141,141,"Now, among many philosophers, this question has been investigated with no slight degree of pains, and the question is proposed in this manner, whether the wise man will get drunk? Therefore, to get drunk is a matter of a twofold nature, one part of it being equivalent to being overcome with wine; the other, to behaving foolishly in one’s cups."],[142,142,"But of those who have dealt with this proposition, some have said that the wise man never takes too much unmixed wine, and never behaves foolishly; for that the one is an error, and that the other is an efficient cause of error, and that both the one and the other is inconsistent with good conduct."],[143,143,"Others again have asserted, that to be overcome with wine is appropriate even to a virtuous man, but that to behave foolishly is inconsistent with his character. For that the wisdom which is in him is sufficient to resist those things which attempt to do him injury, and to destroy the innovations which they seek to produce in the soul, and that wisdom is endued with a power capable of extinguishing the passions, whether they be fanned by the impetuous gale of furious love, or kindled by abundant and heating wine, and that owing to this power it will always be superior to them. Since also of those who dive beneath a deep river or under the sea, some are destroyed from being ignorant of the art of swimming, but others who are possessed of this knowledge are very speedily saved; and, indeed, a great quantity of wine, inundating the soul like a torrent, sometimes weighs it down and precipitates it to the lowest depth of ignorance, but at other times is unable to part it, because it is supported and borne aloft by saving instruction."],[144,144,"Those again who have not sufficiently observed the greatness of this excess with respect to passion in the wise man, have pressed him down, when he was applying himself to the study of sublime things, from heaven to earth, as those men do who are seeking to catch birds, in order to involve him in disasters similar to their own; but others, seeing the great height of his virtue, have said that a wise man, if he indulges in wine beyond the bounds of moderation, will by all means cease to be master of himself, and will go astray, and will not only let his hands droop out of weakness, like those athletes do who are defeated, but will also droop his neck and his head, and stumble, and fall down, coming to the ground with his whole body."],[145,145,"Having then learnt this beforehand, the wise man will never of his own accord think fit to enter upon a contest of hard drinking, unless there were great things at stake, such as the safety of his country, or the honour of his parents, or the preservation of his children, or of his nearest relations, or in short, the success and prosperity of some important public or private interest."],[146,146,"For he would not take a deadly poison unless the occasion compelled him very strongly to depart from life, as it might urge him to depart from his country. And at all events it is plain, that unmixed wine is a poison, which is the cause, if not of death, at least of madness, and why may we not pronounce madness to be death, since by it the most important thing in us dies, namely, the mind? But it appears to me that a man would without the slightest hesitation choose (if a choice was permitted him), that death which separates and disunites the soul and the body as a lesser evil in preference to that greater one—the alienation of the mind."],[147,147,"On this account, forsooth, men of old time called skill in the art of making wine madness (μαινομένη), and called the Bacchae who were carried away under the influence of wine, mad women (Μαινάδες), since wine is the cause of madness and folly to those who indulge in it insatiably."],[148,148,"Such then are, as it were, the prefaces of this discussion or investigation. Let us now go on to the other parts of this question which is divided into two heads as is natural; the one view affirming that the wise man will occasionally be drunk, and the other, on the contrary, insisting that he will not get drunk."],[149,149,"Now it is well to ruminate the arguments which are adduced in support of the former view, having first of all taken our beginning from this point, that of things some are homonymous, and others are only synonymous. And it is admitted that the being homonymous and the being synonymous are two opposite things, because homonymy is predicated of many subjects which have one common name; and synonymy is the application of many different names to one subject."],[150,150,"For instance, the name of dog is beyond all question a homonymy, inasmuch as it comprehends many dissimilar things which are signified by that appellation. For there is a terrestrial barking animal called a dog; there is also a marine monster with the same name: there is also the star in heaven, which the poets call the autumnal star, because it rises at the beginning of autumn, for the sake of ripening the fruits and bringing them to perfection. Moreover, there were the philosophers who came from the cynic school. Aristippus and Diogenes; and others too who chose to practise the same mode of life, an incalculable number of men."],[151,151,"Again there are other appellations which differ from one another, but still signify but one thing, as a shaft, a bolt, and arrow; for all these terms are applied to the weapon which is sent from the string of the bow against the mark; and again there are the words, oar, scull, and blade, to express the instrument used for propelling a vessel, of equal power with sails; for whenever a ship, by reason of a calm or of unfavourable winds cannot use its sails, then, those, whose business it is, sitting down as rowers, and stretching out their oars on each side like wings, compel it to proceed onwards as if borne on wings; and so the vessel being borne on the top of the waves, and rather running over them than cutting through them, hastens along with a speedy voyage, and speedily anchors in a safe harbour."],[152,152,"And again, a staff, and a stick, and a cane, are all different appellations of one subject with which we can strike, or support one’s self steadily, and on which one can lean, and do many other things besides. And we have enumerated these instances not for the purpose of making a long story, but in order that the matter under investigation may be more clearly understood."],[153,153,"The ancients called unmixed wine οἶνος, and also μέθυ. At all events, this latter name is used in very many passages of poetry, so that if those names are accounted synonymous which are applied to one subject, then οἶνος and μέθυσμα, and other words derived from them will differ in nothing but sound, and the being overcome with wine (οἰνου̃σθαι), and the being drunk (μεθύειν), are one and the same thing."],[154,154,"And both these words intimate a taking of too much wine, which nevertheless there may be many reasons for a good man not turning away from; and if he be overcome with wine he will also be drunk, being nevertheless not made in any respect the worse by his drunkenness, but remaining the same as if he had simply been well filled with wine."],[155,155,"We have now detailed one of the opinions concerning a wise man getting drunk: and the second is as follows:— The men of the present day, with the exception of a small portion of them, do not choose in any way to resemble the men of old times; but both in mind and action they show that they are in no respect agreed with them, but that they differ from them widely."],[156,156,"For they have made such a revolution as to bring reasons which were sound and healthy into incurable decay and destruction. And in the place of a vigorous and athletic habit, they have brought almost every thing into a state of disease; and in the place of a full, and strong, and sinewy body, they have rendered it weak, inducing an unnatural, and swollen, and sickly habit, filling it up with empty wind alone, which soon bursts by reason of the want of any power to keep it together, when it is extended in the greatest degree."],[157,157,"And the actions of created beings, which are most worthy of attention, and which were, as one may say, masculine actions, those also they have made disgraceful feminine instead, and discreditable instead of honourable, so that there are very few persons found, either in deed or in words, inclined to an imitation of the ancient manners."],[158,158,"Therefore, the poets and historians who lived in their time, and all other men who devoted themselves to literary studies, did not confine themselves to soothing and tickling the ears with rhythmical sounds, but, if there was anything broken, so to say, and relaxed in the mind, they roused it up, and whatever there was in it suited to their purpose they improved by initiation into natural philosophy and virtue. But the cooks and confectioners of our time, and those persons who are only artists of superfluous luxury, in the arts of dyeing and making perfumes, are always building up the outward senses with some new colour, or shape, or scent, or flavour, so as utterly to destroy the most important part of us, the mind."],[159,159,"And why do I mention these things? In order to show that the men of the present day do not use wine now as the ancients did. For now they drink eagerly without once taking breath, till the body and soul are both wholly relaxed, and they keep on bidding their cup-bearers to bring more wine, and are angry with them if they delay while they are cooling what is called by them the hot drink; and in a vile imitation of the gymnastic contests, they institute a contest among their fellow revellers as to who can drink most wine, in which they do many glorious things to one another, biting one another’s ears and noses, and the tips of the fingers of their hands, and any other parts of the body they can get at."],[160,160,"Now, these are the contests of revelry while in youth and vigour, and, as one may say, in its prime; but the others are the deeds of that ancient and more old-fashioned sort. For the men of old time began every good action with perfect sacrifices, thinking that in that way the result would be most favourable to them; and even if the occasion required especial promptitude in action, still they did not begin till they had offered prayers and sacrifices. But in all cases waited, thinking that haste was not in every case better than slowness. For speed, which is not accompanied with forethought, is injurious, but slowness, when founded on good hope, is advantageous."],[161,161,"Knowing, therefore, that the use and enjoyment of wine require much care, they did not drink unmixed wine either in great quantities or at all times, but only in moderation and on fitting occasions. For first, of all, they offered up prayers and instituted sacrifices, and then, having propitiated the deity, and having purified their bodies and souls, the former with baths, and the latter with the waters of laws and of right instruction, they then turned their cheerful and rejoicing countenances to more luxurious food, very often not returning home but, walking about in the temples in which they sacrificed, in order that, by keeping in mind their sacrifices, and having a due respect for the place, they might enjoy what should be really a most sacred feast, doing no wrong either in word or deed."],[162,162,"And this, indeed, is what they say the word μεθύειν, to be drunk, derives its name from; because, μετὰ τὸ θύειν (after sacrificing) it was the custom of the men of old to drink great quantities of wine. And to whom could the manner of using unmixed wine described above be more appropriate than to wise men to whom the work to be done before drinking, namely, sacrificing, is so appropriate?"],[163,163,"For one may almost say that no bad man can really perform sacrifices, not even if he were to bring the altar ten thousand oxen every day without intermission; for his most important and indispensable offering, namely his mind, is polluted. And it is impious for polluted things to come near to the altar."],[164,164,"This, now, is the second point of view in which this question may be regarded, by which we have shown that it is not inconsistent with the character of the wise man to get drunk. There is a third way of looking at this subject, which depends chiefly on the exceeding plausibility of an argument derived from etymology. For some persons think that drunkenness derives its name not merely from the fact of its being admitted after sacrifice, but also because it is the cause of relaxation (μέθεσις) to the soul."],[165,165,"But the reason of foolish men is relaxed so as to get strength for many sins; while that of those inclined to be sensible is relaxed, so as to enjoy freedom from care, and cheerfulness, and lightness of heart. For the wise man, when he is intoxicated, becomes more good-humoured than when he is sober; so that in this respect we should not be at all wrong in saying that he may get drunk."],[166,166,"And besides all this, we must likewise add, that we are not speaking of a stern-looking and sordid kind of wisdom, contracted by profound thought and ill-humour; but, on the other hand, of that wisdom which wears a tranquil and cheerful appearance, being full of joy and happiness, by which men have often been led on to sport and divert themselves in no inelegant manner, indulging in amusements suitable to their dignified and earnest character, just as in a well-tuned lyre one may have a combination uniting, by means of opposite sounds, in one melodious harmony."],[167,167,"At all events, according to the most holy Moses, the end of all wisdom is amusement and mirth, not such mirth as is pursued by foolish people, uncombined with any prudence, but such as is admitted even by those who are already grey, not only through old age alone, but also through deep thinking. Do you not see that he speaks of the man who has drunk deeply of that wisdom which is to be derived from a man’s own hearing and learning, and study; not as one who partakes of mirth, but who is actually mirth in itself?"],[168,168,"This is Isaac, for the name Isaac being interpreted means \"laughter,\" with whose character it is very consistent that he should have been sporting with \"perseverance,\" which the Hebrews call Rebekkah. But it is not lawful for a private individual to behold the divine instruction of the soul, but the king may behold it, as one with whom wisdom has dwelt for a very long time, if we may not rather say that it dwells with him all his life. His name is Abimelech, who, looking out through the window with the well-opened and radiant eye of the mind, saw Isaac sporting with Rebekkah his wife."],[169,169,"For what employment is more suitable for a wise man than to be sporting, and rejoicing, and diverting himself with perseverance in good things? From which it is plain that he will become intoxicated, since intoxication contributes to good morals, and also produces relaxation and advantage;"],[170,170,"for unmixed wine seems to increase and render more intense all the natural qualities, whether they be good or the contrary, as many other things do too. For money is to a good man a cause of good things, and to a bad man, as some one has said, it is a cause of bad things. And again, high rank makes the wickedness of a fool more conspicuous, but it renders the virtue of the just man more glorious. So also unmixed wine, being poured forth in abundance, makes the man who is the slave of his passions, still more subservient to them, but it renders him who has them under control more manageable and amiable."],[171,171,"Who, indeed, is there who does not know that of two opposite things, when one kind is suitable to most people, the other kind must of necessity be suited to some? As, for instance, white and black are two opposite colours: if white is suitable both to good and to bad things, then black must also be necessarily equally suitable to both, and not to one of the two alone. And, again, to be sober and to be drunk are two opposite things; accordingly, both bad men and good, as the ancient proverb says, partake of sobriety; therefore, also, drunkenness is suitable to both classes. Therefore the virtuous man will get drunk without losing any of his virtue by it."],[172,172,"But if, like persons before a court of justice, one must bring forward not only such proofs as are in accordance with the rules of art, but those too which have no connection with art, one of which is proof by testimony, we will then produce many sons of physicians and philosophers of high repute to give evidence, not by words alone, but also by writings."],[173,173,"For they have left behind ten thousand commentaries entitled treatises on drunkenness; in which they consider nothing beyond the bare use of wine, without pursuing any investigation with respect to those who are accustomed to behave foolishly in their cups, and in fact omitting every thing which has reference to conduct under the influence of wine; so that it is very plainly confessed in their writings that drunkenness is the same as drinking wine freely. And to drink a superabundant quantity of wine on proper occasions is not unsuitable to a wise man; therefore we shall not be wrong if we say that a wise man may get drunk."],[174,174,"But since no one is ever inscribed on the rolls as a conqueror if he has contended by himself alone, for if he does this he appears only to be fighting with a shadow, and very naturally too; it follows that we must also produce the arguments of those who contend for the opposite side of the question, that by this means a most just judgment may be formed, and that the other side of the question may not be decided against through default."],[175,175,"And the first and the most powerful argument is this: if no one in his senses would entrust a secret which he wished to be kept to a drunken man, then a good and wise man will not get drunk. But before we collect all the other arguments in their order, it may be better to reply to each objection separately, in order that we may not appear to be too prolix, and consequently to be troublesome."],[176,176,"Some one then will say in opposition that, according to the argument that has been advanced, the wise man must never have a bilious attack, and never go to sleep, and above all must never die. But he to whom some of these things happens is either an inanimate being or a divine one; but beyond all question he is not a man at all. Imitating this perversion of the arguments, one may apply it equally to a bilious man, or to a sleeping man, or to a dying man; for no one in his senses would tell a secret to a man in any of these conditions, but it would be reasonable for him to tell it to a wise man, for the wise man is never bilious, never goes to sleep, and never dies."]]},"phrases":[[43,86,10,13,"c"],[43,88,49,50,"c"],[44,86,12,13,"c"],[49,106,58,59,"c"],[103,157,10,12,"c"],[120,3,0,2,"c"],[142,43,48,51,"c"],[143,59,55,56,"c"],[143,120,33,34,"c"],[144,11,45,49,"c"],[144,13,31,35,"c"],[144,19,11,13,"c"],[144,51,44,46,"c"],[144,61,28,30,"c"],[144,79,47,51,"c"],[144,82,3,4,"c"],[144,93,22,23,"c"],[144,113,73,76,"c"],[144,119,0,2,"c"],[144,130,29,33,"c"],[144,155,30,32,"c"],[144,156,3,5,"c"],[144,157,29,30,"c"],[144,171,69,73,"c"],[144,172,33,37,"c"],[148,93,34,36,"c"],[148,99,0,3,"c"],[167,51,8,9,"c"],[186,94,66,67,"c"],[186,136,37,38,"c"],[323,18,31,33,"c"]],"lex":{},"quotes":{"0":[["quotes","genesis",9,19]],"7":[["quoted_by","praeperatio-evangelica",7,120]],"8":[["quoted_by","work",1,0],["quoted_by","protrepticus",1,0],["quoted_by","praeperatio-evangelica",7,121]],"9":[["quoted_by","praeperatio-evangelica",7,122]],"17":[["quoted_by","praeperatio-evangelica",7,160]],"18":[["quoted_by","ad-autolycum",2,18],["quoted_by","praeperatio-evangelica",7,159],["quoted_by","praeperatio-evangelica",7,160],["quoted_by","praeperatio-evangelica",7,161],["quoted_by","praeperatio-evangelica",11,263],["quoted_by","de-ecclesiastica-theologia",3,5],["quoted_by","refutatio-omnium-haeresium",6,33],["quoted_by","symposium-sive-convivium-decem-virginum",1,2],["quotes","genesis",2,6],["quoted_by","origen-contra-celsum",4,36]],"19":[["quoted_by","praeperatio-evangelica",7,161]],"23":[["quoted_by","eusebius-of-caesarea",3,24],["quoted_by","historia-ecclesiastica",3,137]],"25":[["quoted_by","antiquities-of-the-jews",8,147],["quoted_by","against-apion",1,112]],"31":[["quoted_by","ad-autolycum",2,19],["quoted_by","ad-autolycum",2,23],["quoted_by","refutatio-omnium-haeresium",5,25],["quotes","genesis",2,7]],"40":[["quoted_by","ad-autolycum",2,19]],"43":[["quoted_by","ad-autolycum",2,20],["quotes","genesis",3,2],["quoted_by","origen-contra-celsum",6,35]],"46":[["quotes","exodus",15,16],["quotes","exodus",15,17]],"48":[["quoted_by","the-parasite-tychiades",1,26]],"50":[["quotes","exodus",15,17]],"58":[["quoted_by","dialogus-cum-tryphone",131,0],["quoted_by","epistula-i-ad-corinthios",29,1],["quoted_by","praeperatio-evangelica",11,261],["quoted_by","demonstratio-evangelica",4,50],["quoted_by","eusebius-of-caesarea-2",1,101],["quoted_by","de-theophania",1,7],["quoted_by","oratio-i-contra-arianos",1,12],["quotes","deuteronomy",32,6],["quotes","deuteronomy",32,7],["quoted_by","origen-contra-celsum",4,7],["quoted_by","origen-contra-celsum",5,28]],"62":[["quotes","deuteronomy",18,0]],"72":[["quotes","genesis",21,32]],"77":[["quotes","genesis",26,31]],"84":[["quotes","genesis",21,32]],"94":[["quotes","leviticus",19,22],["quotes","leviticus",19,23],["quotes","leviticus",19,24],["quoted_by","origen-commentary-on-john-books-1-2-6-10",6,143]],"110":[["quoted_by","paedagogus",3,11]],"112":[["quotes","leviticus",19,22]],"116":[["quotes","leviticus",19,23]],"124":[["quotes","leviticus",19,23]],"131":[["quotes","leviticus",19,24]],"133":[["quotes","genesis",30,17]],"137":[["quoted_by","clement-of-alexandria",6,114],["quoted_by","ad-autolycum",2,37],["quotes","osee",14,8],["quotes","osee",14,9],["quoted_by","origen-contra-celsum",3,44],["quoted_by","origen-contra-celsum",4,49]],"139":[["quotes","genesis",9,19]],"165":[["quoted_by","outlines-of-pyrrhonism",2,223]],"168":[["quotes","genesis",26,7]],"169":[["quoted_by","paedagogus",1,5]]},"notes":{"2":["περὶ φυτουργίας Νῶε τὸ β΄ M: περὶ φυτουργίας Νῶε G, Φίλωνος σοφοῦ περὶ φυτουργίας τὸ δεύτερον Νῶε λόγος ία U, περὶ φυτουργίας τὸ δεύτερον Νῶε FH 1 πρώτω L τὰ fort. cranspon. in lin. 2 ante περὶ γενικῆς MGUF: γενικῶς Η 2 ante περὶ ras. in H τὰ περὶ Η1 ?) 3 ἀποδώσωμεν G 4 φάσκων om. M 6 φυτουργιῶν scripsi: φυτῶν codd., φυτειῶν coni. Mang. γεωργιῶν] ἐνεργειῶν Η 8 μέγαν om. G 10 αὖ scripsi: οὐ codd. περιέχων G τὰ om. L ἅμα scripsi: ἀλλὰ codd. 11 ὅδ’ U 12 καὶ om. r ἐξ αὑτῆς om. E αὑτῆς Η2. αὑτῆς ceteri 13 μορφὴν U, κοσμεῖν E 14 καὶ om. F ἐρίζου M δ’ E","11—136,15 ἐπειδὴ—χρεῖοι exstant in Epitome Περὶ κόσμου Mang. II p. 603,6—604,38."],"6":["1 ὀχυροῦτο M 2 αὐτῶ U ὁ οὐρανὸς UF καὶ addidi 2—7 ὀχεῖσθαι—ἀέρι om. Ε 3 δέος Mang.: δέον MGFH, δὲ alterum ὕδατι] ἔλατι M, ὑγρότητι conicio 4. 5 θαυμαστοποιὸς H 6 τῶν ψυχροτάτων H 7 ἱδρῦσθαι scripsi: ἱδρύσασθαι eodd. 8 οὗ MFHE: οὐ U, om. G 10 οὑν secludit Cohn καθῆκεν U 11 ἐρήρισται MG οὖν GH2: om. MUFH1E 12 πᾶσαν om. E 13 διακοσμήσαντος] οἰκονομήσαντος L 15 δ’ D 15. 16 ὥστε εἰ τῆς ἁπάσης ὕλης μηδὲν ἔξω μηδὲ τῆς βραχυτάτης καταλειφθείσης E 15 ἐκ] εἰ GFE 15. 16 ἐκ γῆς ἀπάσης] spat. 8—9 litt. M 16 μηδέ om. G 17 ὅδ’ τοίνυν] λοιπὸν b 18 bis καινὸν G πῶς] πρὸς G τὸ πλῆρες H: τὸν πλήρης M, τὸν πλήρη GUFE 19 τῶν corr. in τὸν G οὐ βρίθει] ὑβρίσθη U, εὑρέθη E ταλαντεύων M 19. 20 ὑπερείδοντος conicio 20 ἔξω; ὃ φάσματι conicio φασματίαν F 21 ἣν add. in appendice Turn. πᾶν] ποίαν Η τι Turn.: τε codd., γε Ε (probat Cohn) 22 δὲ] τε G 23 ἄλλων om. M ἐγκαλλώπισται MG, ἐγκεκολωπίσθαι F"],"11":["1 δυσωπείας F; δυστροπίας Eus (sed δυσωπίας cod. I) 2 τῶν ἐνύλων Eus codd. plerique ἐν oin. Uar 3 ἀχθηφορεῖν Ε λόγος Eus: νόμος codd. E 3. 4 ὁχυρότατον G 4 ἐστί M 5 ἐπὶ] ἐστὶ Γ’ τὸν] τὸ F 5. G τὸν φύσεως Eus 6 ἀήττητον δρόμον Eus ἀήττητος conicio συσφίγγων Eus codd. nonnulli πάντα τὰ μέρη Ε συνάγων] συνέχων coni. Mang. 7 αὐτῶν U, om. Ε ἄρρητον Eus codd. nonnuUi 8. 9 ter οὔτε conicio 8 πρὸς] καὶ G παντὸς om. E 9 οὐδὲ MGF ὑπ’ Ε, ἀπὸ M 10 λόγου Eus: νόμου codd. 11 αὑτὸν Eus H2: αὐτὸν ceteri καθάπερ om. Eus 11—13 καθάπερ—διαιτῶντες om. 11 φωνάεντα G, φωνῆεν Eus, φωνῆέν τι conicio στοιχεῖα U 12 ἐγγράμμου Eus φωνῆς Mang.: μούσης codd., μουσικῆς Eus 13 συναγωγῷ scripsi: συνόδω codd. Eus 14 οὕτως MGF: οὕτω UH, οὔπω E ἐριζοῦτο U, ἐκραταιοῦτο coni. Mang. 16 ἀνεστῶτα G1, ἐνεστῶτα M 18 προσενέμετο conicio 19 τῶ ὕδατι UE πτηνὰ δὲ E καὶ τὰ GUFH: τὰ δὲ M 19—136, 1 καὶ τὰ—προφαίνεσθαι οm. E 20 κατὰ Μακεδονίαν om. M","1—13 Euseb. Pr. ev. VII 13 καὶ ἐν τῷ δευτέρῳ δὲ πάλιν ὁ αὐτὸς τάδε γράφει πρὸς Τὰς δυστροπίας—διαιτῶντος."],"14":["1 καὶ οἱ ἀστέρες Μang.: τοὺς ἀστέρας ἐν codd., τοὺς ἀστέρας δὲ ἐν E, καὶ τῶν ἀστέρων ἐν Turn. 1 ἡ ζῷα—ἀμέτοχα om. E 1 γὰρ] δὲ M τούτους] ταῦτα G 2 ὧν addidi πλανῆται U ἑαυτῶν κινούμενοι conicio 5 δὲ E: codd. γῆ καὶ ὕδατι καὶ E 6 μὲν] μὲν γὰρ conicio καὶ post om. Turu. καὶ αἰσθητὰ om. E 8 οὐ ταῖς Turn.: οὔσαις codd. E τάξεσιν U 11 τῆς τῆς E πρὸς] καὶ M 13 καλεῖν M post καλοῦσι add. καὶ δαίμονας E εὐθυβόλῳ χρώμενος ὀνόματι E 14 διαγγελούσας MGU παρὰ] περὶ M 15 ὧν] ὧ L οἱ ὑπήκοοι Ma: ὑπήκοοι ceteri 16 τε] τε καὶ M δύο γένη conicio 17 μητέρα τε scripsi: τε μητέρα γὰρ GH: καὶ MUF 18 πρὸς] ἀπὸ M πρὸ τοῦ μέλλειν conicio τῶ codd.: τὸ Turn. ἀναχέονται scripsi; ἀποχέονται codd. 20 καὶ post χερσαίων add. M 21 ὀθνείαις GF","14. 15 cf. ad p. 45,2 16—137, 1 sic partim amplificavit partim contraxit E II p. 605, 26 Mang.: ὕδατι δὲ ζῷα πλωτὰ καὶ ζωόφυτα, τῇ γῆ δ’ αὖ ζῷά τε χερσαῖα καὶ φυτά, καὶ τὰ μὲν φυτὰ κατωκάρα, pergit usque ad p. 137,17 γεγονότων (II 606,9 M)"],"19":["1 κατωκάρα] κάτω, tum spat. 4 litt. M ἀπειργάζετο R: ἀνειργάζετο codd., εἰργάσατο Ε 1.2 αὐτῶν τοῖς βαθέσι τοῖς τῆς γῆς E γῆς om. L 3 αὐχένας M 6 κύψας Ε δ’ U 7 οὐρανὸν] ἄνον Μ ὁ om. E 8 ὑπάρχων om. E 9 τοῦ ἀνθρώπου Eus 10 ἀνῆψαν Η δὲ δὴ E Μώσης Eus 11 ὡμοίωσεν Eus: ὁμοίως ὠνόμασεν codd. E 12 ἀκηράτου coni. Mang. πνεύματος Eus: θεοῦ codd. E, om. v ἐκείνου ’UFH (postea del. H) Eus: εἰκόνα G2 Turn., ἐκείνου εἰκόνα E 12. 13 δόκιμον—χαρακτὴρ om. F 12 νόμισμα Eus: νομίσας codd. E σημειωθὲν Eus: ἧς εἴωθε GUE, εἴωθε M, οὐσιωθεῖσαν Η 12. 13 τυπωθὲν MGUE Eus: τυπωθεῖσαν Η 13 σφραγῖδι UFH2 Eus: σφραγῖδα ΜG(H1)E alterum ὁ GUF Eus Ε: om. MH 14 φησίν om. M post ζωῆς add. καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν Eus 15 ἐμπνέοντα coni. Mang. ἀπεικονίζεσθαι Eus codd. nonnulli Ε, ἀπεικάζεσθαι Eus codd. OG alii διὸ (pro διὸ spatium in U) καὶ τὸν ἄνθρωπον κατ’ εἰκόνα φασὶ θεοῦ γεγενῆσθαι UE 16 γενέσθαι Eus, γενέσθαι τὸν ἄνθρωπον Eus codd. OG alii 17 τῶν γεγονότων τινὸς Eus codd. OG alii ἦν Eus: om. codd. 18 λόγου M(G1)","1 R fol. 91r τοῦ αὐτοῦ: καὶ μὴν τὰ μὲν φυτὰ κατωκάρα ἀπειργάζετο: τὸ λεγόμενον παρὰ τοῖς ἰδιώταις κατακέφαλα 8—138,2 Euseb. Pr. Ev. VII 18 καὶ ταῦτα δὲ πάλιν Ἑβραῖος ἑρμηνεύει Φίλων ταῖς ἐκτεθείσαις αὐτοῦ φωναῖς ἔτι καὶ τάδε ἐπιλέγων: Ἀλλ’ οἱ μὲν—ἀνατεῖναι."],"24":["1 πρὸς] καὶ M τὸν οὐρανὸν Eus codd. nonnulli 2 ἀνερεῖσαι Eus codd. OG alii, ἀνέτεινεν E ἐκδήλως MUE: εὐδήλως GFH, ἀδήλως L καταλαμβάνεται G1U 4 αὐτὸν IIE 5 εἶδεν L ἐναργὲς εἴδωλον M 6 ποιεῖ om. L ἀπορεύειν M, ἀνανεύειν conicio 7 ὕλης παγέντες Η 8 οὕτως] ὄντως LE 9 πάντῃ om. E τῆς ψυχῆς UE ψυχῶν Η 10 τὸ ἓν U 11 πρὸς] ἀπὸ M τείνεται, ἀλλὰ κάτω που λιπὼν παντὸς Ε παραπεμψάμενα GH 12 ἀγένητον GFb: ἀγέννητον MUHar 14 πρὸς] ἀπὸ M τὸ corr. ex τὸν M 15 δεινὸν γὰρ εἰ Η: τούτοις γὰρ M, τούτους γὰρ GUF, ἄτοπον γὰρ εἰ conicio ἁρπυίαις GH: ἅρπυιαι ὡς M, ἁρπυίαις ὡς UF 16 πρὸς] ἀπὸ M ἀέρ’ M 16 ἀνασπᾶται II: ἀνασπᾶσθαι MGUF 19 ἐκλείποντος GU, ἐκλείποντος κόλπους transpos. U 19. 20 κραταιότατοι καὶ πολυπλοκώτατοι M 20 τῇ] τῆς U 21 τὰ H-: om. ceteri κάτω νικῶντος II: κατῳκηκότος MGUF νικᾶν conicio κοῦφον codd.: κοῦφος Turn. ὢν H: ὃν MGUF 22 ἐξαίρεται ὕψος F 23 οὐ om. G","1—12 habet E p. 607,33—608,2 M: τῷ τοι καὶ τὸ σῶμα—ἀγένητον."],"30":["5 ΜG2H2: ἀνακλήσεται G1H1UF 10 οὐδὲ U σκηναῖς UHL1 11 δὲ om. M 16 τῶ βραχεῖ κόσμω τῶ ἀνθρώπω M 18. 19 ἀπειργάζετο E: ὑπειργάζετο codd. 20 τὸ οὖς H 23 ὀφθαλμὸν br ἐπιβλέπει Ε 24 διοικούσας UE μέχρι σκελῶν M post ἄλλων add. τῶν MGUH 25 ἐκτός τε καὶ ἐντὸς G 26 συμβέβηκεν M 27 ἡγεμονικῷ Η: ἡγεμόνι MGUFE προσερίζου UE 28 μελέται MGUFE: μελέτη Η 28. 140,1 ἕξεις, διαθέσεις Ε: ἕξις, διάθεσις codd.","15—140,11 habet Ε p. 608,3—36 M: διεξελθόντες οὖν περὶ—δυσθεράπευτος ἡ ἀλήθεια."],"35":["2 θνητὸς om. UE 3 post ἱκανὸς add. ἐντὸς E ἀθρόον Ε ἀγέννητος UH τεχνητῆς M 4 ἀεὶ om. H 6 ἀκόλουθος corr. ex ἀκόλουθον M 7 ἐν ’Eδὲμ παράδεισον 31 ἐν Ἐδὲμ om. F 8 ἔπλασεν] ἐποίησεν U 10 ὑπὸ θεοῦ πεφυτεῦσθαι suppleo ἡ εὐήθεια GH2, ἡ ἀλήθεια E 11 εὐαγώγου G ὁ γὰρ UF (iateirogatiouis siguum post πανηγεμόνι posui): οὐ γὰρ GUH 12 ἄν om. H 13 δόξαιεν ὑστερίζειν F 14 ἀξιόχρεω MFH1 χωρὶς scripsi: χωρίον codd. τοῦ MGUF: τῶ Η 15 ἐν τῶ αἰτιατῷ M: ἐν τῶ GUFH, ἔν τῳ Turn. τῷ seclusi 18. 19 τὸ πρῶτον MGF: πρῶτον UH 22 εὐτρεπίσθαι MU: ηὐτρεπίσθαι GFII παραδέξηται G 24 ἐπᾴδει M τῶν] τὸν G 25 αὐτὸν M 20 εὑρέματα H ἰτέον UH (ras. ante τ in Η): εἴτε MGF 27 φίλοις M"],"40":["1 αὐτὴν] αὐτὸν L 3 εἰδήσει G συνέσεως Η: συνθέσεως MGUF 5 ἧς addidi αὕτη MF: αὐτὴ G, αὐτὴ U, αὐτῆς Η 7 καὶ om. M 10 ἄρτι F 11. 12 ἀνασκιρτούσης M 12 ἥδιστον conicio 14 Μωυσέως U: μωυσέος MGFH, Μώσεως Turn. δὴ U: δὲ MGH, δὲ οὗτος F 16 παρακεκινημένος H: παρακεκινημένως MGUF 17 θεῖον καὶ οὐράνιον F ἐν add. Maug. 18 ἀνθρωπίνης ἀγαθῆς MG ἀλήκτους scripsi: ἀλύκτους U, ἀλέκτως GF, καὶ ἀλέκτως M, om. H 18. 19 δυσχεράνας Η2: δυσχεράναντος ceteri 19 θείας FH: θείου MGU κατοκωχῆς coni. Cohn συναρπασθεὶς Η2: συναρπασθέντα ceteri οἴστρων conicio 20 ἐνευφραινόμενος Η: ἐνευφραινομένου MGUF μόνου μόνω M 21 σκοπταῖον G 22 νυκτηφόρον H 22. 23 πυριαυγέστατον Η 23 ἀνατέλλουσα M 24 ἥλιος GH: ὅλος MUF οὐρανὸν M κύκλον om. M 25 διανοίαις FL2 ὅλον χωρίον Η"],"44":["2. 3 ὅ ἐστιν, ἐπὶ τῶν λογικῶν μόνον ἀρετῶν coni. Mang., ὃ ἐπὶ λογικῶν μόνων τῶν ἀρετῶν] ἔστιν ἀκούειν Cohn 3 αἱ γοῦν ἀρετῆς δεκτικαὶ φύσεις 4 ἄλλων] ἀλόγων coni. Mang. 5 τὸν μὲν ἐν G 6 ἱερωτάτῳ M ἐπεὶ Cohn: ἐπὶ codd. 7 δὲ secl. Cohn ἀμετόχων Turn.: μετοχῶν MG, μετόχων UFH οὐδέ M ἀρετὰς γεωργῆσαι seripsi: ἀρετῆς ἄρα τις HL1) ἐγεώργησεν codd., ἱκανὸς ἄρα οὐδείς τι γεωργῆσαι Mang. 9 εἰς μὲν τὴν Η: ὡς μεγίστην MGUF 12 κεχώρηκεν M ἀτιθάσους G: ἀτιθάσσους. MUFH 13 οὐδὲ M 14 περιδέχονται M δ’ G τὸν om. F1 15 πεπλανημένον L 16 φασιν M τῶ MUH1: om. GH2, secL Cohn 17 πνεύματι Η: σώματι MGUF, secL Cohn οὐδὲ U 18 φαίνεσθαι U 20 δὲ πλαστὸς coni. Cohn 21 om. G ἧς] ἣν F, ἣν L2 22 οἰκεῖον MGF τοῦ κυρίου edusi 24 ὁ ante πολυτρόπῳ add. Η2 δὲ codd.: τε Turn., δὲ vid. del. aut lin. 21 scrib. σώματος πλαστὸς πεπλανημένη U 25 τεθῆναι conicio παντὸς κόσμου μέσῳ 62 μέσον] μὲν σὸν G1F ὁλκοῖς scripsi: ὁλκαῖς codd. πρὸς] καὶ M"],"49":["1 ἀνακληθέντα scripsi: μετακλιθῆναι MH, μετακληθῆναι GF, μεταβληθῆναι U πρὸς] καὶ M 2. 3 ἀπώνετο M, ἀπόνηται conicici 3 αὖ τὰ M: αὐτά UFH, αὐτὰ τὰ GL 4 ἐρίζου MU 6 καὶ] κατὰ L1 τοῦ MGUF: τὸ H αὐτοῦ post ἡμέρους transponit Cohn prius καὶ Η: om. MGUF 8 καταφύτευσον G: καταφυτεύσεις ceteri 9 εἰς ὅρους L κληρονομίας scripsi (cf. lin. 15): κληροδοσίας codd. 9 εἰς ἔτιμον (ἕτοιμον) κατοικητήριόν σου ὃ in ras. ἕδρασμα εἰς καθέδραν σου ceteri κυρίου MUFH 10 ὃ ἡτοίμασαν αἵ in ras. G: ἥδρασαν ceteri βασιλεύων GH2: βασιλεύει MUFH1 τὸν] τῶν 10. 11 αἰώνων καὶ ἐπ’ H in mg. καὶ ἐπ’ αἰῶνα H: om. MGUF 11 καὶ ἔτι] ἔτι UFi 12 ὅτι καὶ τὰ M 13 τοῦ τὸ GH: τοῦτο MUF, καὶ τοῦ τὸ Mang. „ex Ms. “ (!) Ι6 γινόμενον M 18 τὰ om. M 19 σωφρονικῶ καὶ F 21 τὸ scripsi: τῶ codd. 22 εὐτρεπῆ M: εὐπρεπῆ GUFH τὸ] τῶ U 23 ἀγέννητον UH post τὸ add. δὲ H2 ὠνομάσθαι οἷον conicio 24 ἀρχετύπου H2: ἀρχέτυπον ceteri ἐπεὶ H: ἐπὶ MGUF τῶν codd.: καὶ v νοήσει H: οἰήσει MGUF"],"55":["1 τὸ δὲ ἡτοιμάσθαι Η 2 ὑπολάβοι MGFHbr: ὑπολάβῃ Ua v 3 τὸ] τὸν MUF γεγονότων ἀναγκαίως ἐπεβόησε Μωυσπης λέγων· κύριος βασιλεύων E τὸν αἰῶνα MGUF: τῶν αἰώνων HE 4 καὶ ante ἔτι om. UF βασιλέα scripsi: βάσι M, βασιλεῖ GUF, βασιλεὺς H δεῖσθαι MGUF: δεῖται Η δὲ] δὲ δὴ V 5 κλῆρος M λέγεται U 6 καὶ ἔλαυσιν M 9 λόγῳ] λόφῳ coni. Mang. καταφύτευσον M: κατεφύτευσε FL2, καταφύτευε G2H2L1, κατεφύτευε G1UH1 14 ἀνηγεμόνευτον om. G παρά σου F 15 δὲ om. F 16 ἔχει G2H: ἔχοι MG1UFL κληροδοσίας MGF 17 μὲν γὰρ conicio 18 ὄντων 20 οἷς GFH: οἲ MU 21 ἐπιμέλειαν om. F 22 καίτοι τῶν coni. Mang. 24 νομίζονται H: νομίζοντες MGUF ἐγχειρίσαιεν Η: ἐγχειρήσαιεν M, ἐγχειρῆσαι G, ἐγχειρίσαι UF 25 ἐκλόγους εἰς M","2—4 ἀλλ’ ὅπως—ἔτι habet E, II p. 608,36—40 M."],"60":["1 προέρχονται coni. Mang. 6 τὰς addidi 8 εἰληφότος MF 9 ὁ scripsi: ὃς MGUF, ὡς H 10 δ’ M 11 ἰθυτενῶς U οὐ διὰ MUF: καὶ διὰ GH 12. 13 τοῖς πρεσβυτέροις MU 13 ὅτι MF διεμέριζεν MGF: διεμέρισεν UH, διεμέλησεν L ἔθνη om. M 15 μερὶς ὁ λαὸς M, μερὶς καὶ λαὸς F αὐτοῦ Ἰακώβ, σχοίνισμα κληρονομίας αὐτοῦ suppleo 18 coni. Mang. ἀνασυναχθῆναι καὶ ἐπισκεδασθῆναι U μὴ post alterum καὶ add. Mang. ἐπισυνεχθῆναι M, ἐπισυγχυθῆναι coni. Cohn, μηκέτι συναχθῆναι conicio δὲ MGUF : τε H 19 γενέσθαι scripsi: ἐγγενέσθαι codd. δυνάμενον conicio 20 διαρτήσεως F: διαρτύσεως ML2, διαρτίσεως U, διαστάσεως GHL1 22 διείρηται G1FH: εἴρηται M, διήρηται U, δὴ εἴρηται G2 24 διττὸν] διά τὸν G ὁ om. UF ἀποσεμνύνων μὲν scripsi: ἀποσεμνυνόμενον MGUF, ἀποσεμνύνων H 2.3 τὸ] τὸν F τιμὴν seclusi αὑτῶ H2 ἀποκληρώσεται M, προσκληρωθήσεται conicio γένεσιν Mang.: γενέσει codd.; fort. sciibendum: ὁ ἀπονέμων μὲν οὑν τῷ αἰτίῳ τιμὴν . . . ., ὁ δὲ γενέσει"],"64":["2 βαραθρώδη coni. Mang. τοῦ acJdidi 3 ὥστε] spatium in M 4 ἑτέρων] ἀσθενεστέρων coni. Maug. 6 τὸ scripsi: τὸν MGUFH1, om. H2 φυλακὴν M, φίλην G ὅλην Η: ἄλλην MGUF 7 οἰκέτιν L τὰς ἄλλας Turn. : ταῖς ἄλλαις H2, ἄλλας ceteri 9 ἔσται UH: ἔστι F, ἕξει G, ὡς M Λευὶ φυλὴ Η 10 μερὶς UH: μέρος MGF οὐδὲ F: οὔτε ceteri αὐτὸς UH: αὐτῶν MGF αὐτῷ conicio 11 τοῦ om. G 11. 12 διὰ τῶν χρησμῶν ᾄδεται U: ᾄδεται διὰ τῶν χρησμῶν τὸν χρησμὸν M) MGFH 12 κληρονομία coni. Mang. 13 κεκαθαρμένος H τὰ FH: om. MGU 13. 14 γενέσθαι M 14 ἀπογιγνώσκων G γνωρίζει] γινώσκει M ἀγέννητον UH 15 τίνι] ὧ M 16 θεὸς κλῆρος conicio αὐτῶν M οὗτος MGUF: αὐτὸς U MGH 18 τὸ Η: τῶ MGUF πάντα M 18. 19 ἄριστον αἴτιον H: ἀρίστω αἰτίω MGUF 19 πάλαι MF φησι MGF εὐπρεπεστάτης conicio 20 τῷ et κάλλει Turn.: τοῦ et κάλλους codd. ἐπιμανέντος F 21 παρασκευῆς U ἀποδιδόντα ’U τινας H: τινα ceteri συνήθως U 22 ἴδεται M ἕτεροι M γε om. F","19 cf. testimonia ad p. 87, 14 allata."],"70":["2 alterum ὃ] ὁ MH, ὅπερ ὁ coni. Cohn 3 δεῖν H: δεῖ GUF, χρὴ M χρῆμα τῶν scripsi: χρημάτων codd. 3. 4 γνωρίζοντας scripsi: πορίζοντας codd. 4 ἀπογινώσκοντα M γεννητὰ UH τὸν] τὸ conicio ἀγέννητον GUH 5 τελειοτάτης UH 6 μηκέτ’ οὑν coni. Cohn ἡγεμόνας M μεγαλαυχήτωσαν H 8 γῆς om. M 9 πλήθει Turn. : πλήθη codd. μεγέθει U: μεγέθη ceteri 10 καὶ πελάγη M εἰ UH: ὁ MGF 11 ὃ μηδὲ H: ὃ μηδὲν U, οἱ μηδὲν MG, ἧ μηδὲν F ἣν H: ἡ, tum spatium 2 iitt. M, ἢ GUF μόνον M ἐξ ἀπάντων F 12 ἐπεκράτης (sic) G 15 βασιλικώτεροι GH: βασιλικώτερον MUF ἐκεῖνοι H: ἐκείνου MGUF 16 φάσκοντος G1 ἀφορῶντες εἰς om. M εἰς om. F 16. 17 τὴν τῶν ἐκτὸς coniclo 17 ἄδειαν 18 πλουσίων G δέ γε M οὕτω Η 18. 19 καὶ περιμάχητον om. G 19. 20 ἀξιόχρεων G2 20 αὐτοῖς G2 20. 21 τὸ δὲ δόγμα et τοῦτ’ conicio 21 δεδογμένα M ἐπαμφοτεριζόντων Turn. : ἐπ’ ἀμφοτέρων codd. ταῦτ’ Turn.: ταυτὸν codd. ἀλλὰ] ἀλλὰ τῶν Η 22 εὐσεβεία HL1 23 οὔτ’ M: οὔθ’ Η, οὔτε GUF 24 εἶναι om. Η"],"75":["1 ἥκετε Η: ἱκέται MGUF ὠθῇ M 2 κτήματα τῶν scripsi: κτημάτων MF, κτήματα GUH σοφὸν M 3 ἐνοήσατε M 4 τεχνητὴ M 5 ὀφε M 6 κλῆρον μὴ Η: κληρονομεῖν M, κληρονομεῖ GUF τούτοις ἐμφερὲς Η2: τοῖς ἐμφερεστέροις ceteri ἀκούετε UH: ἀκούεται GF, ἀκούετο M 7 μεγίστων Mang.: μέγιστον codd. 8 ante ἀξιοῦσιν ras. 2 litt. Η ἀγαθὸν U 1 1 Ἁβραὰμ FH 13 θεὸς αἰώνιος Mang.: θεοῦ αἰωνίου codd. ἰδιώτης M 15 θεοῦ ὅσα ἐν κτήμασιν corrupta 18 ῥιζωθεῖσιν coni. Mang. 19 κύριος conicio 20 προταθέντων codd.: προτεθέντων v 21 πὼς ἀποδοῦναι GF, ἀποδοῦναι M μήκει 51 GF; μήκους UH 22 πλάτει Mang.: πλάτους codd. 26 παρ’ ὃ GU"],"81":["2 ἵσταται G 3 ὡς ἄν εἰ G συμβόλων HL1: σύμβολον MGUFL2 πέρας] τέλος M 5 κάλιστον M post τίκτει add. ἧ G2, ὁ U 6 δ’ add. Mang. καλεῖται G 9 εἶπαν MH εὕρωμεν G αὐτῶ G 11 περὶ] παρ’ M ὀλιγόρως M 12 ὀρύττουσιν M 12. 13 ἐναφανεῖς G 13 ἅπασιν] ἀμφοτέροις conicio ἐστιν H 14 ψυχὴ] ἀρχὴ UF 16 οὐχ εὗρον G2H: ἀνεῦρον MUF(G1) 17 ἐμβαθύνοντες MUF: ἐμβαθοῦντες G, ἐμβατεύοντες Η 18 φησιν MF 22 μείζω M 25 ἀποδέοντας M, ἀποδέονται F 26 ἡντιναοῦν M 27 καινουμένην Mang.: κινουμένην codd. 28 βεβαιοτάτης MGDF: βεβαιότατον Η","20 Platonis Apol. p. 21 D."],"88":["2 θεὸν καλεῖ U εὐορκίσαι F, εὐορκὴς M 3 alterum τῶ FH: om. MGU 6 οὕτως] οὐ M οὐδέν ἐν Γ’ ὁρατικὸν vel ὁρᾶν coni. Mang. οὐδ’ ἐν H2: οὐδὲ ἐν M, οὐδὲ ceteri οὐδ’ ἐν H2: οὑδὲ ceteri 8 ἐν Turn.: οὐδὲ codd. 10 μὴ] μὴν M σπείροντος] δὲ εἴροντος F 11 τὸ om. H 13 γὰρ] γάρ φησι conicio 14 κυρίου scripsi (cf. p. 148,13): κύριος ὁ codd. 16 καὶ] κἀν conicio 18. 19 ὁ ποιῶν τὰ #x003E; .... ἐτίθει τε καὶ διεκόσμει conicio 19 ταύτης H: τοῦτο MGUF κάτα secl. Cohn, ἐπικληθῆναι coniciebam 20. 21 συμμεταβαλλόμενος FH: συμμεταβαλλομένου MGU 21 δρασθέντος coni. Mang. 22 δὲ post τὸ add. F ψυχῆι H2 23 ἐνδυάζειν G1F ἑκάτερα FH: ἑκατέραν MGU 24 ἀνενδυάστως F 25 ἐπικρατούμενον U προαιρετικὸς M 27 τῷ] τὸ G δ’ M 28. 151,1 ἀπάλληλον G1UF"],"94":["2 ἀναβεκλῶν (sic) F καὶ post ἀνακυκλῶν add. UH2 καθαρμοζόμενος Mang. ὁ] ὁ δὴ L 3 παραλείπων G, παραλιπὼν U 4 ᾐνίξατο coni. Mang. 6 τὸ] τῶ M 7 τὸ om. L περὶ] παρὰ M 8 ἐπ’ H2: om. ceteri 9 ψυχὴ U: κοινὴ MGUF παρέχον G οὖν om. Η 10 ὁ G2H2: om. MG1UH1 οὐδὲ U αὐτοῦ H1, αὑτοῦ H2 12 ὄντων L, #x003E; ὄν τὼς coni. Mang. αἴτιον τελειότατον conicio τελειότητος Η 12. 13 εὐδαιμονοῦσιν M 13 τῶν M 14 ἐνδεὲς scripsi: ἀνενδεὲς codd. ἑκάστων conicio 15 ἐστὶν ἀπὸ εὐθυμίαν M εὐθυμίαν] post εὑ ras. in H εὐδαιμονίαν Η1?) 17 δὴ G ἀποδέδοται coni. Mang. τὸ seclusi 18 τε καὶ τέλος ὑπολαμβάνεσθαι λαμβάνεσθαι scripsi) Mang.: τινα κάλλιστον λαμβάνεσθαι codd. 19 τῶν] τὸν M τελείου U 20 αὐτῶν Η δ’ ἔσθ’ Η: δ’ ἐστὶν MGF, δέ ἐστιν U 21 λέγειν G1 22 οὕτω H priiis καὶ om. M 24 δὲ] δὲ καὶ M 26 πρὸς] εἰς Η ὑμῶν F: om ceteri"],"100":["1 περικαθαριεῖτε H: περικαθάρητε MGUF (ι s. s. G^), καὶ περικαθάρητε com. Cohn 2 ὁ καρπὸς Mang. : τὸν καρπὸν codd. ἀπερικάθαρτος scripsi: ἀκάθαρτος codd. βρωθήσετε M 3 αἰνετὸς ex LXX Mang. : ἓν ἔτος codd. 4 γενήματα G 5 ὁ ova. Η 7 καὶ post. γῆν add. v 7. 8 φυτεύσεται M, φυτεύσητε, καὶ φυτεύσητε conicio 9 δυνάμεθα ML 10 προελήλυθεν coni. Mang. 11 τῶν Tiirn.: καὶ τῶν GUFII, καὶ τὸν M 12 ὅταν δὲ om. H 13 ὁδὸν ἄν εἰσέρχηται H δόγμασιν U συντρέχῃ U: συντρέχειν ceteri 14 ἄρξεται scripsi: ἄρξηται MGFH, αὔξητε U καρπῶν H\"-’: εὔκαρπον ceteri 15 γεωργεῖ H ἀπάθειαν H: εὐπαθείας MGUF, εὐπάθειαν L- 16 ἀγαθά M: τε ἀγαθά (iUF, τὰ ἀγαθά, τε τὰ ἀγαθά L ἐπεὶ οὑν Turu.: οἰκείων GHUF, οἰκεῖον M ὁ ἄρτι scripsi: ἀρετῆς codd.. ἀρετῆς ὁ V 17 φυτεύσοντι conicio οὖν post φυτεύσαντι add. G- 18 post τοῦτ’ ras. in Η ἐστὶ συνεπισκεψώμεθα (irFII: ἐστιν ἐπισκεψώμεθα M 19 post φυτῶν add. ὃν MGU, ἓν F, τὸν αὐτὸν H, ἡμέροις φυτοῖς τὸν αὐτὸν coni. Mang. ἔχει M 20 φέρει] φύσει M σώματι M δὲ U: δ’ ἐν MCiFll 22 ἂν τέμνοιτο cd. stereot. Tauchnit. (ἀνατέμνοιτο Maug.): ἂν γένοιτο codd. τά] τὴν G2"],"105":["2. 3 ὁ γὰρ ἐν ἄλλῳ #x003E; λαβὼν ἂν) ὄνησιν ἐκ τοῦ κομίσασθαι οὐχ ἕξει #x003E; .... conicio, καιρὸν ὠφεληθῆναι secl. Mang. 2 οἴησιν U 3 καιρὸν H2: καλὸν ceteri 4 ἀποδῷς H: ἀποδιδοὺς MGUF 6 ἐπὶ θήρᾳ MGUF 6 θήρας codd. πλείονι H γε Turn.: τε codd., γὰρ conicio 8 σφόδρ’ U ἀνυπαίτιοι MF, ἄν #x003E; ὑπαίτιοι conicio 9 ἄφθονον τοῖς scripsi: ἀφθόνοις MGUF, ἄφθονον H 9. 10 ποιήσουσι conicio ἄν deleto, ποιήσαντες coni. Cohn 11 ἐπ’ ἄγρα H: ἐπ’ ἄγρας U, ἀπ’ ἄγρας MGF προφέρεται M, προσφερέτω F 12 οὖν om. H1 15. 16 κἀν τῶ (corr. vid. ex τὸ)—παραβλαστάνοντα H: καὶ τὸ φιλίας μέντοι φυτὸν τοῦτο δὲ τὸν παραβλαστάνον MGUF 16 προβλαστάνοντα L 18 πρὸς] καὶ M 20 οὐκἀκείνους (sic) G 25 φιλίας Mang.: σοφίας codd. 26 χρησαμένοις μένοις MGF"],"109":["1 εὔνοια] ἐν οἷς FL2, ἔννοια Turn. τοῦ τῷ πλησίον εἶναι Turn.: τούτων πλησίον γὰρ γὰρ om. F) εἶναι codd. αὐτοῦ Mang. ex Clem.: αὐτὰ codd. 2 γε] γᾶι M χαμαιτύπαι scripsi: χαμαιτύποι MGFH, μαχαιτύποι U αὐτῶν Η2: αὐτῶν UH1, αὐτῶν ὧν MGF 3 οἱ μὲν M προσάγειν H: προσενάγειν MU, πρὸς ἓν ἄγειν GF, προσάπτειν conicio 4 οὖν Η: om. MGUF ἱερωνείας F φιλοσοφίας G .5 γε Η: om. MGUF ἁγιστεία Mang.: πίστις codd. 6 παραπέφυκεν M 8. 9 ἡ ἀρνήσωνται— λεηλατήσωσι om. U 8 ἀρνήσονται G 8. 9 χρεοκοπήσουσιν G 9 λεηλατήσωσιν M 10 τὸ] τῶ Η 12 κἄν καθ’ scripsi: κἄν MGHFN, καθ’ U 13 ἁπάσης ἡμέρας N 13 ἐπιστρέφεσθαι M 15 οὐ] εἰ N 15. 16 πολλῶ πυρὶ Η 16 φλέγοντι G2 συγκατέφλεξαν M, συνέφλεξαν FN 17 ὑπομιμνήσκουσι N 18 που] μου F, om. N 19 περιαίρειν U 20 διήρηται G2 22 ἐπιδίδομεν GH2: ἐπιδιδῶμεν M, ἀποδίδομεν UFH1","1 Clem. Paedag. I § 97 p. 156 P: εὔνοια δὲ οὐδὲ ἀλλ’ ἡ βούλησίς ἐστιν ἀγαθοῦ τοῦ τῷ Hoeschel) πλησίον αὐτοῦ χάριν ἐκείνου. Strom. II § 28 p. 444: εὔνοια δέ ἐστι βούλησις ἀγαθῶν ἑτέρῳ ἕνεκεν αὐτοῦ ἐκείνου. Et Pbilo et Ciomeiis a Stoicis peudere videntur 11—18 N fol. 188r ἀλλὰ γὰρ—ἁμαρτίαν."],"112":["1 τὸ ἀγαθὸν M, τὸν ἀγαθὸν F ἐξέδησαν M 2 ἐπίκλησιν conicio ῥάβδου G ἐξελέπισε H o λευκὰ] λεπτὰ H2 τὸ] τὸν M τῆς UFH: τοῖς MG μέσοις H: μέσοισι ceteri 4 ποικιλίαις G σκοταίοις GF: σκοτέοις M, σκοταίας UH ζοφεροῖς M: ζοφεραῖς GF, ζοφερὰς UH ἀναιρεθείσης FH: ἀναιρεθίση U, ἀνερεθίση MG ἀναιρεθείσης πανταχοῦ coiiicio 4. 5 ποικιλλόμενον Mang.: ποικιλλομένη codd. 5 γενόμενον L, ἡνωμένον coniciebam #x003E; ἀδελφὸν conicio 6 παρ’ ὃ U τιθέντι GU, τεχθέντι F, ταχθέντι L2 διήρηται MG τὸν Η: τὸ MGUF 7 διηθισμένον G χρημάτων M 8 ἄκρας ex Clem. addidi ἐσχάτων ex Clem. scripsi: ἄκρων codd. καθαρῶν M 10 ἀντιρέπον M II ἀνενδύαστον F δεξιώμεθα conicio, cf. Clem. 12 τὸ ξύλον F: ξύλον ceteri 12.13 ἀλήθειαν MG 13 πεπίστωται Mang.: πεπίστευται codd. 14 ἢ post σταφυλὴν om. G 15 αὐτῆς M ἀπερικάθαρτος Mang.: ἀκάθαρτος codd. 16 δήποτε M 17 τοῦτ’ ἔνεστι MG, τοῦτ’ ἐστι F ἐν H: μὲν MGUF ὑπονοίας U","4—11 Clem. Paedag. III ἑ 53 p. 285 P δίδωσιν οὑν ἡμῖν ὁ παιδαγωγὸς ἐσθῆτι χρῆσθαι τῇ λιτῇ, χρόᾳ δὲ τῇ λευκῇ, ὡς προειρήκαμεν, ἵνα μὴ τέχνη ποικιλλομένῃ, φύσει δὲ γεννωμένῃ οἰκειούμενοι πᾶν ὅσον ἀπατηλὸν καὶ τῆς ἀληθείας καταψευδόμενον παρωσάμενοι τὸ μονότροπον καὶ μονοπρόσωπον τῆς ἀληθείας ἀσπασὠμεθα.... 54 παρ’ ὃ καὶ ὁ ἐν τῷ νόμῳ περὶ τῆς λέπρας διὰ Μωυσέως τεθεὶς νόμος τὸ ποικίλον καὶ πολύστικτον ὡς οὐχ ὅσιον ἀπωθεῖται . . . τὸν γοῦν μηκέτι διηνθισμένον ποικιλίᾳ χρωμάτων, ὅλον δὲ λευκωθέντα δι’ ὅλων ἀπὸ κεφ αλῆς ἄκρας ἄχρι ποδῶν ἐσχάτων καθαρὸν εἶναι ἐθέλει, ἵνα κατὰ τὴν ἀπὸ τοῦ σώματος μετάβασιν τὸ ποικίλον καὶ πανοῦργον τῆς διανοίας μεθέμενοι πάθος τὸ ἀποίκιλτον καὶ ἀνενδοίαστον τῆς ἀληθείας ἀπλοῦν ἀγαπήσωμεν χρῶμα."],"117":["1 ἓν] ἐν M 2 ἔτη om. U 2. 3 εἶτα—ἔσται om. F 2 ἰδίω M 2—4 οὐ—ἀπερικάθαρτος om. G 2 οὐ] κἄπειθ’ οὕτω L 4 κἄπειθ’ οὐ Mang. οὕτως οὐ scripsi: οὕτω cotld. b ταύτῃ conicio ἐκδέξαιτο Turn.: ἐκδέξηται τὸ MGUF, ἐκδέξεται Η 6 ὃς] ὃ MF 7 οὖν post παιδείας add. H2 8 μένε’. MGF τὰ om. U κτήματα MCrF 9 τῳ] τὸ M μὴ] μὲν M 10 παρόσον M: παρ’ ὅσον ceteri 11 νοῦν] γῆν F 12. 13 ἐπιπέμποντες scripsi: ἐπιλάμποντες codd. 14 #x003E; λέγεται coni. Cohn 15 αὑτοῦ Turn.: αὐτοῦ codd. 16 φαινομένης U ἐνεργείας GUF αὐτὸ M ᾧ scripsi: καὶ codd., ᾦ καὶ coni. Cohu 16. 17 ἀπὸ τοὺς συλλογικοὺς M 17 λόγους F: λόγοις ceteri 18 καθάρσεως Η : καθαιρέσεως MGUF καὶ ὁ H: om. MGUF 19 τῆς παιδείας H τοῦτ’ ἔστι M 22 τεινόντως M οὐδαμῆ οὐδαμῶς MGF: οὐδαμῆ U, οὐδαμῶς Η 24 αἰνετὸς Mang.: ἒν ἔτος codd."],"123":["1 ante φῶς ras. in H 3 ἀστέρων scripsi: ἄστρων codd. ἔτι δὲ conicio μῆνας Η: μῆνα MGUF ἐνιαυτὸν F post ἐνιαυτοὺς add. καὶ v 4 ἐπαρέτωσαν UF ἀριθμῶν coni. Mang. 5 τῆς ψυχῆς F ἀγαθὸν Turn.: ἀπάτη codd., ἀγαθὸν #x003E; conicio 6 αὐτὸν MFH: αὐτὴν GU 7 ἐνιαυτῶν U 8 λόγω G1FL2 καὶ γὰρ Η τε] αὐτὸν 9 τοῦ] τῆς M ἐξ H2: om. ’ συμβέβηκεν M γῆν] γῆν τε GU 10 καὶ πῦρ G ὥρας H2: om. MGUFH1 11 μεθωρίους G πρεσβύτατος] πρῶτος coni. Mang. 12 ὁ om. H 13 M 14 ἀέναος G: ἀένναος ceteri 6 om. F 15 δικαιοσύνην H: δικαιοσύνη MGUF ἰσότης H: ἰσότητος MGUF 17 τῶν Turn.: ὦν MUFH, ὢν G #x003E; τὸν coni. Mang. 18 δ’ ἡ F, δὴ M: δὲ GUH πρὸ MGUF: τὰ H 19 τοὺς GUF: τὰς HL1, τὴν L2, τὰ Mang. τοὺς πρὸ αὐτῆς] spat. 6 litt. M αὑτῆς Turn. μονάδα post αὐτῆς add. GUF τω MGUF: τε H, γε v 19. 20 δὲ καὶ τοὺς H; δὲ καὶ τοῦ MF, δέκα τοῦ G, δ’ ἑκατοῦ U 20 ῥαδίως Η ἐμ ἓξ secl. Cohn ἀριθμῶ μὲν ἐξ MGUF: ἀριθμῶ HL1, ἀριθμῶ ἓξ L2, ἀριθμῶν συνθέσει coniciebam 21 συντεθέντες H post ἠποροῦμεν add. καὶ F 22 πεντὰς—τεττάρων om. MF δυεῖν U: δυοῖν GH 23 διπλῆν MGUF: τριπλῆν Η"],"127":["1 δυεῖν (iliF: δυοῖν MH 2 γ' M δ' M 4 καὶ post ἅγιος add. U 5 πλήρη τοῦτον τὸν ἀριθμὸν #x003E;, ὃς καὶ συμπάντων .... ὅρον ἔχει conicio (cf. De opif. § 47 ἀριθμῶ M 7. 8 ἐν ἀριθμοῖς scripsi: μὲν ἀριθμὸς codd. 8 ἀλλὰ δεκὰς μὲν Η: om. MGUF δυνάμει UH: δύναμιν MGF 10 γε] γὰρ conicio ἅγιον] αἰνετόν Mang. 11 ἔνεστι MGUFN: ἔστι Η ἐγχαριστῆσαι M 12 ἀναθυμάτων Η 14 γεγονὸς G 17 μετέπειτα UH: ἔπειτα MGFN 17. 18 (8;) οὐδὲ vel παρελθών conicio ἀεὶ παιδείας λίχνους MGUF: εἰς ἀεὶ παιδείας λίχνους N, ἀεὶ λίχνους παιδείας Η 19 ἑνὸς] ἐντὸς H 20 μὴ γενόμενον ποθεῖ U 20 τῶν] τὸν M 23 ὃς] ὡς U 24 τοῖς om. L 25 μᾶλλον] μόνον H 26 ἐπαίτιον N εἶναι HG2: ἶνα MG1UFN","9—159,17 17 N fol. 188r: τόν τε παιδείς—γεγονότων."],"132":["1 ἀψευδέστατον FN 2 ἀκούσαντος M 3 ἀναφανεῖται L, ἀναφῆναι coni. Mang. 4 δὴ scripsi: δὲ codd. N αὐτῶν Η ἣν] τὴν U 5 καλοῦσι Η 5. 6 ὁ μὲν—λέγομεν om. N 7 θεῷ scripsi: θεὸν codd. N γενέσει scripsi: γένεσιν codd. N μηδὲ H 8 τούτου om. N πλεόντων M δυναμένη scripsi: δυναμένην FN, δυναμένων GHU, δύναμέν (sic!) M 9 εὑρήσεται Η, εὑρήσει conicio 10 φύσεως Η: om. MGUFN 11 ἓν ἔργον MG: ἐνεργὸν UFN, ἔργον ἓν ἐν Η 14 ποίημα Η 14. 15 ἑτέραν U 15 ἣ ’ ᾗ #x003E; τὸ λέγειν καὶ #x003E; conicio ἀεὶ δεῖν FN 16 γεραίρεται FN 17 αἰτιῶν M ἐπειδὴ M ἔτει H: ἔτι MGUF 19 αὑτοὶ σχήσομεν Cohn: αὐτοῖς χρήσομεν codd. 20 τὸν om. H 21. ἅπασιν H: ἁπάσαις MGUF 22 ἀντιλαμβανοίμεθα H: ἐπιλανθανοίμεθα MGUF καὶ vid. del. θαυμαστῶν G2 23 ἑ M πέμπτου #x003E; conicio ὅταν M 24 post οἰκεῖος add. εἴδους καὶ ἐν αἰσθήσει γένους πλεῖστον μετέχομεν MGUF","16 cf. Platonis Timaeum p. 29 Α."],"136":["1 ἡ διὰ M 2 ἡ M παντοδαπὰς Turn.: πάντα ποιοῦσα Η, ἅπαντα ποιοῦσα MGU, ἁπάσας ποιοῦσα F 5 ψυχρότητας add. Mang. 5. 6 σκιδνωμένης M 8 τέταρτός] διά M έ M ἐπὶ] ἐπὰν M 11 τρόπον] πρότερον L 12 ἐξελάκησεν U 12. 13 ἰσάχαρ M 13 ἐστιν Η 15 πρὸς] spatium in M ἣν UH: ἣν MF, ὃς G2 in ras. 16 post σπουδαίας add. ἐστὶν G2 παρ’ ὃ U καὶ] δὲ M 18 τράπηται scripsi: τραπῆ codd. τελειότητος GU: τελειότατον MFH 10 ἀρεστὸν M 20 ε' M 21 ε' M 22 ἔτει MH: ἔτι GUF 23 καὶ H: om. MGUF ὃς] ὁ U, ὃς secl. Cohn 24 τὸν] τὴν H 25 αὐτῶ M1H 26 δὲ] γὰρ M 28 γενήματα G ἡμῶν M1 οὕ MH: οὐ G1UF, καὶ G2"],"143":["1 τούτῳ Turn.: τοῦτο codd. 2 τὸ δὲ codd. 3 ὁ συνετὸς Μ αὐτὰ] ταῦτα M 4 τὸ] τοῦ M διάνοιαν Η ἐστιν M 5 ἣ GF, ἢ M 6 πρὸς om. M, περὶ coni. Mang. τὸ H: τὸν MGUF φυτῶν MGUF: φυτὸν H 7 ὁ om. U 8 τῶν ἄθλων] τὰ #x003E; τῶν ἀριθμῶν conicio prius καὶ fort. del. 8. 9 συνεκρατεῖτο MUF 9. 10 ἀμπελουργικήν GUFH: ἀμπελουργίαν M 11 Νῶε] νῶ M ἔπιεν M 11. 12 ἔπιεν ἐκ τοῦ G 17 σκεψόμεθα conicio 17. 18 ἐξερευνήσωμεν scripsi: ἐξερευνήσομεν H, ἐρευνήσομεν MGUF 18 δὲ] δὴ coni. Mang. 19 οὕτως GH: οὗτος MUF, ὄντως Τθρν. εἰ] ἦ MF 20 μὲν om. U τῶ GU: χρῆσθαι 21 τῷ] τὸ M 22. 23 οἱ μὲν — ληρήσειν om. M 22 χρήσεσθαι Mang.: χρῆσθαι codd. 23 ληρήσειον G2 (coni. Mang.): ληρήσει ceteri 24. 162,1 οἰνοῦσθαι καὶ om. text., οἰνοῦσθαι τῶ add. mg. M","18 sqq. cf. Usener, Epicurea p. 344; Aristotelis fragmenta coll. V. Rose, Lipsiae 1886, p. 99; de Arnim, Quellenstudien zu Philo p. 101—140."],"146":["1 ἀπεφήνατο Η 3 ἐπὰν M τὴν ψυχὴν scripsi : τῆ ψυχὴ codd. 3. 4 προβεβλῆσθαι conicio 4 σβεστήριον G2FH: σεβαστήριον MG1U εἶτα M 5 οἴστρων scripsi: οἴστρῳ codd. ἀνερριπισμένων Η: ἀνερριπισμένω MGUF εἶτα M ἐξημμένων H: ἐξημμένῳ MGUF 6 δι’ ἧς coni. Mang. τῶν] τῶ M βαθέως M 7 δυομένῳ M ναυτίλεσθαι H 9 τὴν H: τὶν μὲν MGUF ποτὲ F μὲν om. G 10 βυθὸν] κακὸν U κατέρριψεν U 11 οἱ δὲ] οὐδὲ M 12 περὶ] ὑπὲρ coni. Arnim περιβολῆς H οἶμαι τοῦ FH: spat. 1 — 2 litt., tum τοῦ M, ὁμετοῦ GU 13 τὴν γῆν H 14. 15 οὐδ’ ὁρῶντες scripsi: οἱ δὲ ὁρῶντες Η, ἱδρῶντες Γ’. ἱδρῶτες MGF, ἡ οὐδ’ ὁρῶντες Wilamowitz, οἲ οὐδ’ ὁρῶντες Arnim 15 εἰς ὕψος Η: εἰσὶ τὸ MF, εἰσὶν τὸ U, εἰσι ιν G (iv G2 in ras.) 16 ἑαυτὸς GF γενάμενος G 18 περιβαλὼν M 19 κατασυρεὶς U: καταρρυεὶς F, καταρεὶς G, καρωθεὶς M, παρασυρεὶς H ἀναπεσεῖται codd.: πεσεῖται v 21 σωτήρια G in ras., spat. 5 litt. M τιμῆς GUF 23 οὐδὲ MGUF: οὐ H 25 αἴτιον ἄκρατον εἶναι conicio"],"151":["1 μανίαν Η: μανίας MGUF ᾦ Mang.: ὡς MH, δ’ ὡς GUF, θάνατον δ’ ᾦ conicio 4 εἴ τις GF: ἥτις MUH 5 τὸν εὑρετὴν MF: τὴν ἀρετὴν GUH τὸν om. M τῶν οἴνων Η 6 μαινόλην GUF: μενώλην M, μαινομένην Η πρῶτοι] ποιηταὶ coni. Osann ἀκατασχέτους MFH γενομένους Η 8 ἐμφερομένοις U1 ut vid. 9 περαίνωμεν M: περαίνομεν GUFH διπλὸν H, διπλῶς U 10 τὸν μὲν MH: τὰ μὲν GUF ὁ om. L 13 συμβέβηκε U 14 ὅτι ὁμωνυμία Turn.: τὴν ὁμωνυμίαν codd. 15 συνωνυμίαν M πολλά add. Mang. 16 ἐκφερομένων GF 18 ὅτι MGUF: ὁ Η, ὃς v 19 ἐπιτέλλει Η: ἐπιτέλει UF, ἐπὶ τέλει MG 20 προσέτι] spatium, tum ἔτι M 21 Διομένης M 22 δὲ M 23 κατὰ] μετὰ F ὡς ἰός] ὁσίως G1 ὀιστός G2FH: ὁ εἰς τὸ MG1U 23. 24 τῆς τοῦ τόξου GU ἀφιέμενος H","6 μαινόλην] cf. Osann ad Cornutum p. 357, Clementis Protrept. 12 p. 11 P, Origenem Contra Celsum III 23 p. 460; Bruchmann, Epitheta deorum ρ. 88."],"156":["1 εἰρεσία GH2: ἐρεσία GH2: πρὸς] spatium M ἱστίοις (sic) H: ἐν ἱστίοις MGUF 2 ἱστίοις Η: ἱστοῖς MGU, ἱστοῖς F πρὸς κώπη G: spat. 3 litt., tum κώπη M 3 ἑτέρωθεν L ἀποτείνοντες MG 4 πρὸς] spatium in M 5 ἐντεμοῦσα GUF αὐτὰ conicio 6 ναυλοχωτάτοις F: ναυλοχῶ τοῖς M, ναυλοχότως G1, ναυλοχοτάτοις G2, ναυλόχωτος U, ναυλοχώτοις H ὑποδρόμοις G2UF: ὑποδρομίοις MG1H ἐνορμίζεται H : ἐναρμόζεται MGUF σκήπων F 7 ἑνὸς] ἐν οἶς Η 9 δ’ om. M 11 οὕτω Η μέθην L 12 ἐμφόμενον (sic) M ὥστε M 13. 14 καὶ τὰ—μόνον om. Η, add. mg. L 14 μόνα M ἓν GH (seclusi): ἐὰν M, ἐν UF δὲ Η: om. MGUF 15 ἐμφαίνῃ M αἰτιῶν MF: αἰτίω GUH 15. 16 ἀποστραφοῖτο GUF 17 οὐδὲ U ὧπερ F ὁ seclusi 18 οἰνώσεως Mang.: γνώσεως codd. 19 μίαν M λέγεται M 20 δέ ἐστι GFH σχεδὸν οἱ bis scr, M τῆς πρότερον F 21 οὐδὲ H 24 ἀθλητικῆς] ἀθλητι, tum spat. M ὄντας M οὐδέν ὅτι μὴ Η: οὐδὲ εἴ τι MGU, οὐδὲ ὅτι FL 24. 25 οὐδὲ οὑτινοσοῦν Turn."],"160":["1 ὄγκον H: οἶκον MGU, οἶον FL παράφυσιν coni. Cohn coni. Cohn ἰδούσης καχεξίας codd.: οἰδοῦσαν καχεξίαν Mang. 2 παράφυσιν 3 περιταθῆ FH: περὶ πάθη MGU ἐπαινέσεως Cohn: γενέσεως codd., γνησίας Mang. 6 ἐρῶντας Turn.: ἐρῶντες codd. 7 τἄλλα M ἄλλα #x003E; conicio 9 ἀλλ’ FH κατατὸς H κεκλασμένον Mang.: καχαλασμένον codd. 10 ἐκμελὲς conicio ὀργάνοις scripsi: ὀργίοις codd. 11 ὑμῶν U 12 καὶ post τεχνῖται add. M περιεργείας Η 13 ἐπιτυχίζοντες M, ἐπιτειχίζονται G πορθήσωμεν H 14 δὴ] δὲ H τὸν scripsi: τὸ codd. 15 προσφέρονται H: προφέρονται MGUFL 16 τοῦ] τὸ Y 16. 17 χαίνοντες MGF: χαίροντες· UH 17 προσφέρειν H 18 διαμελῶσιν G τὸν] τὸ H 19 πότον scripsi: ποτὸν codd. περιψύχουσι H γυμνι, tum spat. M, μυρικῶν H 21 ὦτα, ῥῖνας H ἄκρες F τύχη H: τύχοι MGUF 24 καὶ τῆς add. U 25 πρῶτοι U"],"164":["1 κὰν εἰ coni. Mang. ἔσπευδον H ἀνέμεινον H 1. 2 οὐ κακὰ τὸ H, οὐ κατὰ τὸ L 2 βραδέως H: οὐ H: om. MGUF 3 εὐλογιστίας conicio 4 prius καὶ om. Η 5 ἄδην scripsi: ἄρδην codd. προσέφερον τοῦτον ἄκρατον F τὸν] τοῦτον N 7 σώματά #x003E; coni. Mang. 8 νόμων Turn.: νόμω codd. N 10 διατελοῦντες Cohn: διαπατοῦντες codd. 11 τρόπον H ἱεροπρεπέστατον M, ιεροπρεπεστάτως N 13 ὠνόμασται G ὠνομάσθαι — θύειν om. U 14 τίσι G2H: τί MG1UF εἴη GH2: εἶναι MG1UF 15 νῦν post οἷς add. v τὸ H: τόν U, τὰ MGF 16 τὸ μεθύειν G 17 κἄν] καὶ F ἀνὰ] κατὰ U ἀνάγη Mang. : ἀγάγῃ codd. 18 βωμῶν MGF: βωμῷ H, βωμοῦ U 19 προσψαύσασθαι Η 21 τρίτος M: τρίτον GUFH πρὸς] περὶ conieio 22 ἠρτημένος scripsi: ἠρτημένον codd. 22. 23 ἐπειδὴ οὐ μόνον M 23 ἐπιτελεῖται Turn.: ἐπιτελεῖσθαι codd.","3 — 13 N fol. 188r εἰδότες οὖν—οἰνοῦσθαι 9. 10 R fol. 91r τοῦ αὐτοῦ: μηδὲ οἴκαδε πολλάκις ἀφικόμενοι, ἀλλ’ ἐν οἷς ἔθυσαν ἱεροῖς διαπατοῦντες: ἀντὶ τοῦ εὐωχούμενοι: ἔοικεν οὑν ἐκ τούτου ἀναλόγως παρειλῆφθαι καὶ τὸ ἀποπατοῦντες ἀντὶ τοῦ χέζοντες."],"169":["1 μεθύσεως G γίνεται M μεθύεται H 2 χύσιν scripsi: ἴσχυσιν codd. ἁμάρτημα M εὐφρόνων U, ἀφρόνων F 3. 4 νηφόντων U, νηφόντως F 4 γίγνεται GU: γίνεται MFH οὐδ’ ἂν Cohn: οὐδὲν MGUF, οὐδ’ ἐν Η 5 μεθύσεσθαι M 6 αὐστηρὸν Arnim: αὐχμηρὸν codd. τῆς om. GUF 7 καὶ om. L 8 πολλάκις om. H 9 παιδειὰν G τὴν conicio 10 ἐν ἡρμοσμένη FH: ἐνηρμοσμένη MGU μελλοῦς κροῦσιν M 12 γἐλος F 13 ἀλλ’ ἃ M: ἀλλὰ GUFH πολλοῖς U μόνω Η 14 γεγόνασιν M αὐτήκοον et αὐτομαθῆ M1 15. 16 εἶναι γέλωτα v 16 ὃς] ὃ U ᾦ scripsi: ὃς MGUF, οὓς H, ὃν v 18 παιδειὰν M 19 ᾦ Mang.: οὖ MH, οὐ GUF 20 τῆς θυρίδος conicio (cf. Clem.) 22 αὑτοῦ v","16 sqq. Clem. Faedag. Ι § 21. 22 p. 110. 111 P. . . . γέλως ἑρμηνεύεται ὁ Ἰσαάκ. τοῦτον ἑώρακεν παίζοντα μετὰ τῆς γυναικὸς καὶ βοηθοῦ, τῆς Ῥεβέκκας, ὁ περίεργος βασιλεύς . . . Ῥεβέκκαν δὲ ἑρμηνεύουσιν ὑπομονήν .... καὶ αὕτη ἡ θεία παιδιά . . . . τί γὰρ ἄλλο εὐπρεπὲς ἔργον σοφῷ καὶ τελείῳ ἣ παίζειν καὶ συνευφραίνεσθαι τῇ τῶν καλῶν ὑπομονῇ ..... διακύψας τῆς θυρίδος ...."],"173":["1 ἐμπρεπὲς scripsi: εὐπρεπὲς Clem., ἐμπρέπει codd. ἀγανοῦσθαι G, γάννυσθαι F 2 aut κακῶν aut ἐπιμονῇ dubitanter Mang. 3 ἀφέλειαν coni. Mang. b τἀναντία M, ἐναντία Η 6 αἴτια U: αἴσια MGFH ἀγαθῶν ἀγαθῷ scripsi: ἀγαθῶν MGFH, ἀγαθὸν U, ἀγαθῷ ἀγαθῶν v κακῷ Turn. : κακὰ codd. κακῶν GFH: κακὸν U, otn. M 7 δικαίου δὲ M 8 ἐμφαίνει M, ἐπιφέρει U καὶ om. M ἀναλυθεὶς G 9 ἐμπαθέστερον scripsi: εὐπαθέστερον codd. εὐπαθείας GUF 10 ἵλεων V ὸἶδεν MGUF: εἶδεν Η δυοῖν MH 11 ἐφαρμόζει GF, ἐφαρμόση U πλείοσιν M 12 συμβήσηται U εἰ] εἰς UH 13 τε καὶ] τ, tum spat. M ἐξίσου GUH 14 πρόσεστι U ἑταίροις F 14 15 καὶ τὸ — νήφειν om. U 15. 16 ἐναντία—μεθύειν ora. F 16 πῶς τε U ἑκατέρων UF 17 καὶ om. M 18 ταῖς] τοῖς M 19 καὶ ἀτέχνοις G ἀτέχναις Η post λεγομέναις add. αἷς G 20 διὰ om. H παραδεξόμεθα H 22 ἐνσημηναμένους conicio 23 ψιλοῦ G, οὐ G, in ras. χρήσεως οἴνου M: οἴνου GUFH, οἴνου post σκοποῦσιν transpos. H, οἴνου χρήσεως Mang.","5. 6 [Platonis] Eryxias p. 397 E"],"176":["1 οὑδὲ H2 παρατρέψαντες M παρὰ om. G 3 ἀνωμολογεῖσθαι MG σπάσαι MFL2: πᾶσαι U, σπεῦσαι HL1, σπᾶσθαι G (sed σπᾶ in ras.) 4 σοφόν FH: σοφῶν MGU οὐ] οἱ G1 5 αὑτὸ G1, αὐτὸ M 6 νικῶν, οὐδέ ἀγωνίζεται τὸ παράπαν,, σκιομαχεῖν δὲ μᾶλλον Arnim; sed ad εἰ δὲ ἀγωνίζοιτο ἀγωνίζοιτο conicio) subaudi καθ’ αὑτόν σκιαμαχεῖν scripsi: σκιομαχεῖν codd. 7 τοὺς τὸ MG1FH: τούς τὸν G2, τοῦτο U λόγον G 8 γεννηθῇ F μηδετέρου U: μηδ’ ἑτέρου F, μηδὲ ἑτέρου MGH 9 ἀδυνατώτατος Η εἰ] ἐν M1, ut Vid. 10. 11 τῷ—παρακατατίθεται addidi (cf. Arnim p. 136) 11 ἀλλ’ οὖν scripsi: ἀρ’ οὖν codd., ἀρ’ #x003E; οὑν coni. Cohn 13 πλέον Cohn: πλεῖον codd. δὴ] δέ M 15 συμβαίνῃ G 16 ἀνθρώπου L 17 γὰρ ἀγωγὴν Arnim: παραγωγὴν codd. 18 post τις add. γάρ GUFH 20 οὔτ’ ἄρα scripsi: οὐ γὰρ codd., οὐκ ἄρα Mang. subscriptio GU: φίλωνος περὶ φυτουργίας Νῶε"]}}
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diff --git a/text/acts/1.json b/text/acts/1.json
index af27b85ae845f85b05e0037c46d07d77daf9ace9..cb7c39c0356b9292c8c116e69c6db627503638fe 100644
--- a/text/acts/1.json
+++ b/text/acts/1.json
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first book I wrote, Theophilus, concerned all that Jesus began both to do and to teach,"],[1,1,"until the day in which he was received up, after he had given commandment through the Holy Spirit to the apostles whom he had chosen."],[2,2,"To these he also showed himself alive after his suffering by many proofs, appearing to them over a period of forty days, and spoke about God's Kingdom."],[3,3,"Being assembled together with them, he charged them, \"Don't depart from Jerusalem, but wait for the promise of the Father, which you heard from me."],[4,4,"For John indeed baptized in water, but you will be baptized in the Holy Spirit not many days from now.\""],[5,5,"Therefore, when they had come together, they asked him, \"Lord, are you now restoring the kingdom to Israel?\""],[6,6,"He said to them, \"It isn't for you to know times or seasons which the Father has set within His own authority."],[7,7,"But you will receive power when the Holy Spirit has come on you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth.\""],[8,8,"When he had said these things, as they were looking, he was taken up, and a cloud received him out of their sight."],[9,9,"While they were looking steadfastly into the sky as he went, behold, two men stood by them in white clothing,"],[10,10,"who also said, \"You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky will come back in the same way as you saw him going into the sky.\""],[11,11,"Then they returned to Jerusalem from the mountain called Olivet, which is near Jerusalem, a Sabbath day's journey away."],[12,12,"When they had come in, they went up into the upper room, where they were staying; that is Peter, John, James, Andrew, Philip, Thomas, Bartholomew, Matthew, James the son of Alphaeus, Simon the Zealot, and Judas the son of James."],[13,13,"All these with one accord continued steadfastly in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brothers."],[14,14,"In these days, Peter stood up in the midst of the disciples (and the number of names was about one hundred twenty), and said,"],[15,15,"\"Brothers, it was necessary that this Scripture should be fulfilled, which the Holy Spirit spoke before by the mouth of David concerning Judas, who was guide to those who took Jesus."],[16,16,"For he was numbered with us, and received his portion in this ministry."],[17,17,"Now this man obtained a field with the reward for his wickedness, and falling headlong, his body burst open, and all his intestines gushed out."],[18,18,"It became known to everyone who lived in Jerusalem that in their language that field was called 'Akeldama,' that is, 'The field of blood.'"],[19,19,"For it is written in the book of Psalms, 'Let his habitation be made desolate, Let no one dwell therein,' and, 'Let another take his office.'"],[20,20,"Of the men therefore who have accompanied us all the time that the Lord Jesus went in and went out among us,"],[21,21,"beginning from the baptism of John, to the day that he was received up from us, of these one must become a witness with us of his resurrection.\""],[22,22,"They put forward two, Joseph called Barsabbas, who was surnamed Justus, and Matthias."],[23,23,"They prayed, and said, \"You, Lord, who know the hearts of all men, show which one of these two you have chosen"],[24,24,"to take part in this ministry and apostleship from which Judas fell away, that he might go to his own place.\""],[25,25,"They drew lots for them, and the lot fell on Matthias, and he was numbered with the eleven apostles."]]},"phrases":[[66,1,7,8,"c"],[66,4,9,11,"c"],[66,7,5,6,"c"],[66,15,10,12,"c"]],"lex":{"1":[13531,26170],"2":[24304,133899,150567],"3":[145251],"6":[17803],"8":[15708],"9":[59410],"10":[15261],"11":[39305],"12":[17044,40470],"13":[42395],"14":[2454],"16":[16056,36586],"17":[2488,12528,35761],"19":[10167,120192],"24":[135493],"25":[47359,174358]},"quotes":{"2":[["quoted_by","demonstratio-evangelica",8,204],["quoted_by","generalis-elementaria-introductio",3,63]],"3":[["quoted_by","generalis-elementaria-introductio",3,63]],"6":[["quoted_by","clement-of-alexandria",3,48],["quoted_by","oratio-iii-contra-arianos",1,47]],"7":[["quoted_by","de-ecclesiastica-theologia",3,5]],"8":[["quoted_by","demonstratio-evangelica",6,142],["quoted_by","generalis-elementaria-introductio",3,61]],"9":[["quoted_by","demonstratio-evangelica",6,143]],"10":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",7,9],["quoted_by","demonstratio-evangelica",6,143]],"11":[["quoted_by","demonstratio-evangelica",6,144]],"12":[["quoted_by","acts-of-thomas",1,0]],"15":[["quoted_by","demonstratio-evangelica",10,68]],"17":[["quoted_by","demonstratio-evangelica",10,69]],"18":[["quoted_by","demonstratio-evangelica",10,69]],"19":[["quoted_by","demonstratio-evangelica",10,67],["quoted_by","demonstratio-evangelica",10,69],["quoted_by","demonstratio-evangelica",10,79]],"22":[["quoted_by","eusebius-of-caesarea",3,39],["quoted_by","historia-ecclesiastica",3,234]],"25":[["quotes","jonas",1,6]]},"notecited":{"22":[["eusebius-of-caesarea",1,"12","Acts 1, 23-26"],["historia-ecclesiastica",3,"39.14","6 Act. 1, 23."]],"24":[["epistulae-vii-genuinae",2,"5.1","Acts. 1, 25"]],"8":[["demonstratio-evangelica",6,"18.24","1 Ez. 11, 22. 27 Act. 1, 9"]],"15":[["demonstratio-evangelica",10,"3.4","15 Act. 1, 16."]],"7":[["de-ecclesiastica-theologia",3,"5","2 Luk. 24, 39. Joh. 20, 27 — 2 ff Joh. 20, 22. 23 — 4 I Kor. 12, 4 — 8 Act. 1, 8 — 9 f Act. 1, 5 — 11 f Act. 2, 1—4 — 17 Joh. 16, —15 — 24 Joh. 16, 13 — Joh. 16, 13 — 25 Joh. 16, 14 — 32 Joh. 16, 13 — 33 Joh. 16, 14"]],"4":[["de-ecclesiastica-theologia",3,"5","2 Luk. 24, 39. Joh. 20, 27 — 2 ff Joh. 20, 22. 23 — 4 I Kor. 12, 4 — 8 Act. 1, 8 — 9 f Act. 1, 5 — 11 f Act. 2, 1—4 — 17 Joh. 16, —15 — 24 Joh. 16, 13 — Joh. 16, 13 — 25 Joh. 16, 14 — 32 Joh. 16, 13 — 33 Joh. 16, 14"]],"18":[["onomasticon",1,"1","8 Jer 49, 23; II ön 18, 34 10 II Kön 18, 34 11 vgl. 14 f. vgl. Cat. Ghisl. II, 711 u. Victor: Ἀσσαρημὼθ δὲ Ἀκύλας τὰ προάστεια ἐξέδωκεν 18 vgl. Cat. Ghisl. II, 862 u. Anonymus: τὸ Ἐθὰμ Ἀκύλας στερρὸν ἐξέδωκεν, Σύμμακος δ"]],"3":[["generalis-elementaria-introductio",3,"3","Act. 1, 4."]],"17":[["theodoretus-historia-ecclesiastica",1,"14","14 f Joel 2, 17. vgl. Judith 4, 12 — 23 Act. 1, 18"]]}}
\ No newline at end of file
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first book I wrote, Theophilus, concerned all that Jesus began both to do and to teach,"],[1,1,"until the day in which he was received up, after he had given commandment through the Holy Spirit to the apostles whom he had chosen."],[2,2,"To these he also showed himself alive after his suffering by many proofs, appearing to them over a period of forty days, and spoke about God's Kingdom."],[3,3,"Being assembled together with them, he charged them, \"Don't depart from Jerusalem, but wait for the promise of the Father, which you heard from me."],[4,4,"For John indeed baptized in water, but you will be baptized in the Holy Spirit not many days from now.\""],[5,5,"Therefore, when they had come together, they asked him, \"Lord, are you now restoring the kingdom to Israel?\""],[6,6,"He said to them, \"It isn't for you to know times or seasons which the Father has set within His own authority."],[7,7,"But you will receive power when the Holy Spirit has come on you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth.\""],[8,8,"When he had said these things, as they were looking, he was taken up, and a cloud received him out of their sight."],[9,9,"While they were looking steadfastly into the sky as he went, behold, two men stood by them in white clothing,"],[10,10,"who also said, \"You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky will come back in the same way as you saw him going into the sky.\""],[11,11,"Then they returned to Jerusalem from the mountain called Olivet, which is near Jerusalem, a Sabbath day's journey away."],[12,12,"When they had come in, they went up into the upper room, where they were staying; that is Peter, John, James, Andrew, Philip, Thomas, Bartholomew, Matthew, James the son of Alphaeus, Simon the Zealot, and Judas the son of James."],[13,13,"All these with one accord continued steadfastly in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brothers."],[14,14,"In these days, Peter stood up in the midst of the disciples (and the number of names was about one hundred twenty), and said,"],[15,15,"\"Brothers, it was necessary that this Scripture should be fulfilled, which the Holy Spirit spoke before by the mouth of David concerning Judas, who was guide to those who took Jesus."],[16,16,"For he was numbered with us, and received his portion in this ministry."],[17,17,"Now this man obtained a field with the reward for his wickedness, and falling headlong, his body burst open, and all his intestines gushed out."],[18,18,"It became known to everyone who lived in Jerusalem that in their language that field was called 'Akeldama,' that is, 'The field of blood.'"],[19,19,"For it is written in the book of Psalms, 'Let his habitation be made desolate, Let no one dwell therein,' and, 'Let another take his office.'"],[20,20,"Of the men therefore who have accompanied us all the time that the Lord Jesus went in and went out among us,"],[21,21,"beginning from the baptism of John, to the day that he was received up from us, of these one must become a witness with us of his resurrection.\""],[22,22,"They put forward two, Joseph called Barsabbas, who was surnamed Justus, and Matthias."],[23,23,"They prayed, and said, \"You, Lord, who know the hearts of all men, show which one of these two you have chosen"],[24,24,"to take part in this ministry and apostleship from which Judas fell away, that he might go to his own place.\""],[25,25,"They drew lots for them, and the lot fell on Matthias, and he was numbered with the eleven apostles."]]},"phrases":[[66,1,7,8,"c"],[66,4,9,11,"c"],[66,7,5,6,"c"],[66,15,10,12,"c"]],"lex":{"1":[13531,26170],"2":[24304,133899,150567],"3":[145251],"6":[17803],"8":[15708],"9":[59410],"10":[15261],"11":[39305],"12":[17044,40470],"13":[42395],"14":[2454],"16":[16056,36586],"17":[2488,12528,35761],"19":[10167,120192],"24":[135493],"25":[47359,174358]},"quotes":{"2":[["quoted_by","demonstratio-evangelica",8,204],["quoted_by","generalis-elementaria-introductio",3,63]],"3":[["quoted_by","generalis-elementaria-introductio",3,63]],"4":[["quoted_by","origen-contra-celsum",7,50]],"6":[["quoted_by","clement-of-alexandria",3,48],["quoted_by","oratio-iii-contra-arianos",1,47]],"7":[["quoted_by","de-ecclesiastica-theologia",3,5],["quoted_by","origen-commentary-on-john-books-1-2-6-10",2,210]],"8":[["quoted_by","demonstratio-evangelica",6,142],["quoted_by","generalis-elementaria-introductio",3,61]],"9":[["quoted_by","demonstratio-evangelica",6,143]],"10":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",7,9],["quoted_by","demonstratio-evangelica",6,143]],"11":[["quoted_by","demonstratio-evangelica",6,144]],"12":[["quoted_by","acts-of-thomas",1,0]],"15":[["quoted_by","demonstratio-evangelica",10,68]],"17":[["quoted_by","demonstratio-evangelica",10,69]],"18":[["quoted_by","demonstratio-evangelica",10,69]],"19":[["quoted_by","demonstratio-evangelica",10,67],["quoted_by","demonstratio-evangelica",10,69],["quoted_by","demonstratio-evangelica",10,79]],"22":[["quoted_by","eusebius-of-caesarea",3,39],["quoted_by","historia-ecclesiastica",3,234]],"25":[["quotes","jonas",1,6]]},"notecited":{"22":[["eusebius-of-caesarea",1,"12","Acts 1, 23-26"],["historia-ecclesiastica",3,"39.14","6 Act. 1, 23."]],"24":[["epistulae-vii-genuinae",2,"5.1","Acts. 1, 25"]],"8":[["demonstratio-evangelica",6,"18.24","1 Ez. 11, 22. 27 Act. 1, 9"]],"15":[["demonstratio-evangelica",10,"3.4","15 Act. 1, 16."]],"7":[["de-ecclesiastica-theologia",3,"5","2 Luk. 24, 39. Joh. 20, 27 — 2 ff Joh. 20, 22. 23 — 4 I Kor. 12, 4 — 8 Act. 1, 8 — 9 f Act. 1, 5 — 11 f Act. 2, 1—4 — 17 Joh. 16, —15 — 24 Joh. 16, 13 — Joh. 16, 13 — 25 Joh. 16, 14 — 32 Joh. 16, 13 — 33 Joh. 16, 14"],["origen-commentary-on-matthew-books-10-11",10,"18","1 Jer. 20, 7 — 3ff Vgl. Ex. 17, 4; Num. 14, 10 — 5ff Vgl. Harnack TU. 42, 4, 49 — 8 — 10 Hebr. 11, 37 — 10 Matth. 23, 35 — 11ff Vgl. Orig. prol. in Cant. (VIII, 88, 1ff) — 12ff Vgl. Orig. comm. in Matth. 23, 37ff (XI, 50"]],"4":[["de-ecclesiastica-theologia",3,"5","2 Luk. 24, 39. Joh. 20, 27 — 2 ff Joh. 20, 22. 23 — 4 I Kor. 12, 4 — 8 Act. 1, 8 — 9 f Act. 1, 5 — 11 f Act. 2, 1—4 — 17 Joh. 16, —15 — 24 Joh. 16, 13 — Joh. 16, 13 — 25 Joh. 16, 14 — 32 Joh. 16, 13 — 33 Joh. 16, 14"]],"18":[["onomasticon",1,"1","8 Jer 49, 23; II ön 18, 34 10 II Kön 18, 34 11 vgl. 14 f. vgl. Cat. Ghisl. II, 711 u. Victor: Ἀσσαρημὼθ δὲ Ἀκύλας τὰ προάστεια ἐξέδωκεν 18 vgl. Cat. Ghisl. II, 862 u. Anonymus: τὸ Ἐθὰμ Ἀκύλας στερρὸν ἐξέδωκεν, Σύμμακος δ"]],"3":[["generalis-elementaria-introductio",3,"3","Act. 1, 4."]],"17":[["theodoretus-historia-ecclesiastica",1,"14","14 f Joel 2, 17. vgl. Judith 4, 12 — 23 Act. 1, 18"]]}}
\ No newline at end of file
diff --git a/text/acts/10.json b/text/acts/10.json
index 82b12f104f8314f9ee2c6ac74523feba7a584c73..860726a214e30175326eb25e5fed8e7f24aae7b1 100644
--- a/text/acts/10.json
+++ b/text/acts/10.json
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there was a certain man in Caesarea, Cornelius by name, a centurion of what was called the Italian Regiment,"],[1,1,"a devout man, and one who feared God with all his house, who gave gifts for the needy generously to the people, and always prayed to God."],[2,2,"At about the ninth hour of the day, he clearly saw in a vision an angel of God coming to him, and saying to him, \"Cornelius!\""],[3,3,"He, fastening his eyes on him, and being frightened, said, \"What is it, Lord?\" He said to him, \"Your prayers and your gifts to the needy have gone up for a memorial before God."],[4,4,"Now send men to Joppa, and get Simon, who is surnamed Peter."],[5,5,"He lodges with one Simon, a tanner, whose house is by the seaside.\""],[6,6,"When the angel who spoke to him had departed, Cornelius called two of his household servants and a devout soldier of those who waited on him continually."],[7,7,"Having explained everything to them, he sent them to Joppa."],[8,8,"Now on the next day as they were on their journey, and got close to the city, Peter went up on the housetop to pray at about noon."],[9,9,"He became hungry and desired to eat, but while they were preparing, he fell into a trance."],[10,10,"He saw heaven opened and a certain container descending to him, like a great sheet let down by four corners on the earth,"],[11,11,"in which were all kinds of four-footed animals of the earth, wild animals, reptiles, and birds of the sky."],[12,12,"A voice came to him, \"Rise, Peter, kill and eat!\""],[13,13,"But Peter said, \"Not so, Lord; for I have never eaten anything that is common or unclean.\""],[14,14,"A voice came to him again the second time, \"What God has cleansed, you must not make unholy.\""],[15,15,"This was done three times, and immediately the vessel was received up into heaven."],[16,16,"Now while Peter was very perplexed in himself what the vision which he had seen might mean, behold, the men who were sent by Cornelius, having made inquiry for Simon's house, stood before the gate,"],[17,17,"and called and asked whether Simon, who was surnamed Peter, was lodging there."],[18,18,"While Peter thought about the vision, the Spirit said to him, \"Behold, three men seek you."],[19,19,"But arise, get down, and go with them, doubting nothing; for I have sent them.\""],[20,20,"Peter went down to the men, and said, \"Behold, I am he whom you seek. Why have you come?\""],[21,21,"They said, \"Cornelius, a centurion, a righteous man and one who fears God, and well spoken of by all the nation of the Jews, was directed by a holy angel to invite you to his house, and to listen to what you say."],[22,22,"So he called them in and lodged them. On the next day Peter arose and went out with them, and some of the brothers from Joppa accompanied him."],[23,23,"On the next day they entered into Caesarea. Cornelius was waiting for them, having called together his relatives and his near friends."],[24,24,"When it happened that Peter entered, Cornelius met him, fell down at his feet, and worshiped him."],[25,25,"But Peter raised him up, saying, \"Stand up! I myself am also a man.\""],[26,26,"As he talked with him, he went in and found many gathered together."],[27,27,"He said to them, \"You yourselves know how it is an unlawful thing for a man who is a Jew to join himself or come to one of another nation, but God has shown me that I shouldn't call any man unholy or unclean."],[28,28,"Therefore also I came without complaint when I was sent for. I ask therefore, why did you send for me?\""],[29,29,"Cornelius said, \"Four days ago, I was fasting until this hour, and at the ninth hour, I prayed in my house, and behold, a man stood before me in bright clothing,"],[30,30,"and said, 'Cornelius, your prayer is heard, and your gifts to the needy are remembered in the sight of God."],[31,31,"Send therefore to Joppa, and summon Simon, who is surnamed Peter. He lodges in the house of Simon a tanner, by the seaside. When he comes, he will speak to you.'"],[32,32,"Therefore I sent to you at once, and it was good of you to come. Now therefore we are all here present in the sight of God to hear all things that have been commanded you by God.\""],[33,33,"Peter opened his mouth and said, \"Truly I perceive that God doesn't show favoritism;"],[34,34,"but in every nation he who fears him and works righteousness is acceptable to him."],[35,35,"The word which he sent to the children of Israel, preaching good news of peace by Jesus Christ -- he is Lord of all --"],[36,36,"that spoken word you yourselves know, which was proclaimed throughout all Judea, beginning from Galilee, after the baptism which John preached;"],[37,37,"even Jesus of Nazareth, how God anointed him with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with him."],[38,38,"We are witnesses of all things which he did both in the country of the Jews, and in Jerusalem; whom they also killed, hanging him on a tree."],[39,39,"God raised him up the third day, and gave him to be revealed,"],[40,40,"not to all the people, but to witnesses who were chosen before by God, to us, who ate and drank with him after he rose from the dead."],[41,41,"He charged us to preach to the people and to testify that this is he who is appointed by God as the Judge of the living and the dead."],[42,42,"All the prophets testify about him, that through his name everyone who believes in him will receive remission of sins.\""],[43,43,"While Peter was still speaking these words, the Holy Spirit fell on all those who heard the word."],[44,44,"They of the circumcision who believed were amazed, as many as came with Peter, because the gift of the Holy Spirit was also poured out on the Gentiles."],[45,45,"For they heard them speak with other languages and magnify God. Then Peter answered,"],[46,46,"\"Can any man forbid the water, that these who have received the Holy Spirit as well as we should not be baptized?\""],[47,47,"He commanded them to be baptized in the name of Jesus Christ. Then they asked him to stay some days."]]},"phrases":[[65,42,6,7,"c"],[66,37,10,11,"c"],[66,43,9,11,"c"],[66,44,19,21,"c"],[66,46,15,17,"c"],[100,33,0,4,"c"],[186,20,8,9,"c"]],"lex":{"0":[32297],"1":[9883],"3":[29581],"5":[2441],"6":[42395],"8":[14536],"9":[6386,71262],"10":[2346],"11":[22232,29958],"13":[14611],"14":[70724],"16":[21617],"18":[71264],"21":[15695],"23":[4034],"26":[71267],"28":[18192],"29":[37545],"30":[837],"34":[6167],"37":[13531,23156,54799],"40":[68861]},"quotes":{"10":[["quoted_by","paedagogus",2,1]],"13":[["quoted_by","paedagogus",2,1]],"14":[["quoted_by","paedagogus",2,1]],"34":[["quoted_by","clement-of-alexandria",6,62],["quoted_by","demonstratio-evangelica",8,121]],"35":[["quoted_by","oratio-quarta-contra-arianos-sp",1,29]],"37":[["quoted_by","oratio-quarta-contra-arianos-sp",1,34],["quoted_by","oratio-i-contra-arianos",1,46]],"40":[["quoted_by","dialogus-cum-tryphone",106,0]],"43":[["quoted_by","clement-of-alexandria",7,103]],"47":[["quoted_by","eusebius-of-caesarea",5,8],["quoted_by","epistulae-vii-genuinae",6,7],["quoted_by","libros-quinque-adversus-haereses",1,25],["quoted_by","historia-ecclesiastica",5,100],["quoted_by","demonstratio-evangelica",3,159],["quoted_by","acts-of-john",1,10],["quoted_by","acts-of-john",1,18],["quoted_by","acta-philippi-tlg2948-tlg001",1,83],["quoted_by","acta-philippi-tlg2948-tlg001",1,96]]},"notecited":{"41":[["eusebius-of-caesarea",3,"20","Matt. 16, 27 Acts 10, 42 Rom. 2, 6 2 Tim. 4, 1"],["epistula-ad-philippenses",1,"2.1","Acts 10, 42 II Tim. 4, 1; I Pet. 4, 5)"]],"11":[["epistula-ii-ad-corinthios",1,"1","Acts 10, 12"]],"34":[["hermas",2,"2.6","Ps. 15, 2; Acts 10, 35; Heb. 11, 33"],["hermas",26,"13.8","Ps. 14, 2; Acts 10, 35; Heb. 11, 33"],["theodoretus-historia-ecclesiastica",2,"28","2 μανικοὺσ A ι λόγους τούτους cv; B ι 3 τοῦ > A ι 5 ὁμοίως L ὁμ////ωσ A ι 7 συνείκειν rv ι αὐτοὺς Arz αὐτοῖσ’ BT, ut convenirent nobiscum Cass. ι 8 προσκαρτεροῦμεν B sustinebamus Cass. ι 9 r ι 10 προσκαρτεροῦντεσ T perdu"]],"40":[["epistulae-vii-genuinae",6,"3.2","Acts 10, 41"]],"37":[["constantini-imperatoris-oratio-ad-coetum",1,"11","2 vgl. Act. 10,38 u. 1 Joh. 2,27. –11 Mt. 11,5. – 13 Mt. 14, 15ff. – 19 2 Makk. 7, 28(?). – 19 Mt. 4,16. – 23 vgl. Plat. Soph. 231 D."]]}}
\ No newline at end of file
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there was a certain man in Caesarea, Cornelius by name, a centurion of what was called the Italian Regiment,"],[1,1,"a devout man, and one who feared God with all his house, who gave gifts for the needy generously to the people, and always prayed to God."],[2,2,"At about the ninth hour of the day, he clearly saw in a vision an angel of God coming to him, and saying to him, \"Cornelius!\""],[3,3,"He, fastening his eyes on him, and being frightened, said, \"What is it, Lord?\" He said to him, \"Your prayers and your gifts to the needy have gone up for a memorial before God."],[4,4,"Now send men to Joppa, and get Simon, who is surnamed Peter."],[5,5,"He lodges with one Simon, a tanner, whose house is by the seaside.\""],[6,6,"When the angel who spoke to him had departed, Cornelius called two of his household servants and a devout soldier of those who waited on him continually."],[7,7,"Having explained everything to them, he sent them to Joppa."],[8,8,"Now on the next day as they were on their journey, and got close to the city, Peter went up on the housetop to pray at about noon."],[9,9,"He became hungry and desired to eat, but while they were preparing, he fell into a trance."],[10,10,"He saw heaven opened and a certain container descending to him, like a great sheet let down by four corners on the earth,"],[11,11,"in which were all kinds of four-footed animals of the earth, wild animals, reptiles, and birds of the sky."],[12,12,"A voice came to him, \"Rise, Peter, kill and eat!\""],[13,13,"But Peter said, \"Not so, Lord; for I have never eaten anything that is common or unclean.\""],[14,14,"A voice came to him again the second time, \"What God has cleansed, you must not make unholy.\""],[15,15,"This was done three times, and immediately the vessel was received up into heaven."],[16,16,"Now while Peter was very perplexed in himself what the vision which he had seen might mean, behold, the men who were sent by Cornelius, having made inquiry for Simon's house, stood before the gate,"],[17,17,"and called and asked whether Simon, who was surnamed Peter, was lodging there."],[18,18,"While Peter thought about the vision, the Spirit said to him, \"Behold, three men seek you."],[19,19,"But arise, get down, and go with them, doubting nothing; for I have sent them.\""],[20,20,"Peter went down to the men, and said, \"Behold, I am he whom you seek. Why have you come?\""],[21,21,"They said, \"Cornelius, a centurion, a righteous man and one who fears God, and well spoken of by all the nation of the Jews, was directed by a holy angel to invite you to his house, and to listen to what you say."],[22,22,"So he called them in and lodged them. On the next day Peter arose and went out with them, and some of the brothers from Joppa accompanied him."],[23,23,"On the next day they entered into Caesarea. Cornelius was waiting for them, having called together his relatives and his near friends."],[24,24,"When it happened that Peter entered, Cornelius met him, fell down at his feet, and worshiped him."],[25,25,"But Peter raised him up, saying, \"Stand up! I myself am also a man.\""],[26,26,"As he talked with him, he went in and found many gathered together."],[27,27,"He said to them, \"You yourselves know how it is an unlawful thing for a man who is a Jew to join himself or come to one of another nation, but God has shown me that I shouldn't call any man unholy or unclean."],[28,28,"Therefore also I came without complaint when I was sent for. I ask therefore, why did you send for me?\""],[29,29,"Cornelius said, \"Four days ago, I was fasting until this hour, and at the ninth hour, I prayed in my house, and behold, a man stood before me in bright clothing,"],[30,30,"and said, 'Cornelius, your prayer is heard, and your gifts to the needy are remembered in the sight of God."],[31,31,"Send therefore to Joppa, and summon Simon, who is surnamed Peter. He lodges in the house of Simon a tanner, by the seaside. When he comes, he will speak to you.'"],[32,32,"Therefore I sent to you at once, and it was good of you to come. Now therefore we are all here present in the sight of God to hear all things that have been commanded you by God.\""],[33,33,"Peter opened his mouth and said, \"Truly I perceive that God doesn't show favoritism;"],[34,34,"but in every nation he who fears him and works righteousness is acceptable to him."],[35,35,"The word which he sent to the children of Israel, preaching good news of peace by Jesus Christ -- he is Lord of all --"],[36,36,"that spoken word you yourselves know, which was proclaimed throughout all Judea, beginning from Galilee, after the baptism which John preached;"],[37,37,"even Jesus of Nazareth, how God anointed him with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with him."],[38,38,"We are witnesses of all things which he did both in the country of the Jews, and in Jerusalem; whom they also killed, hanging him on a tree."],[39,39,"God raised him up the third day, and gave him to be revealed,"],[40,40,"not to all the people, but to witnesses who were chosen before by God, to us, who ate and drank with him after he rose from the dead."],[41,41,"He charged us to preach to the people and to testify that this is he who is appointed by God as the Judge of the living and the dead."],[42,42,"All the prophets testify about him, that through his name everyone who believes in him will receive remission of sins.\""],[43,43,"While Peter was still speaking these words, the Holy Spirit fell on all those who heard the word."],[44,44,"They of the circumcision who believed were amazed, as many as came with Peter, because the gift of the Holy Spirit was also poured out on the Gentiles."],[45,45,"For they heard them speak with other languages and magnify God. Then Peter answered,"],[46,46,"\"Can any man forbid the water, that these who have received the Holy Spirit as well as we should not be baptized?\""],[47,47,"He commanded them to be baptized in the name of Jesus Christ. Then they asked him to stay some days."]]},"phrases":[[65,42,6,7,"c"],[66,37,10,11,"c"],[66,43,9,11,"c"],[66,44,19,21,"c"],[66,46,15,17,"c"],[100,33,0,4,"c"],[186,20,8,9,"c"]],"lex":{"0":[32297],"1":[9883],"3":[29581],"5":[2441],"6":[42395],"8":[14536],"9":[6386,71262],"10":[2346],"11":[22232,29958],"13":[14611],"14":[70724],"16":[21617],"18":[71264],"21":[15695],"23":[4034],"26":[71267],"28":[18192],"29":[37545],"30":[837],"34":[6167],"37":[13531,23156,54799],"40":[68861]},"quotes":{"10":[["quoted_by","paedagogus",2,1],["quoted_by","origen-contra-celsum",2,0]],"11":[["quoted_by","origen-contra-celsum",2,0]],"12":[["quoted_by","origen-contra-celsum",2,0],["quoted_by","origen-contra-celsum",2,1]],"13":[["quoted_by","paedagogus",2,1],["quoted_by","origen-contra-celsum",2,0],["quoted_by","origen-contra-celsum",2,1]],"14":[["quoted_by","paedagogus",2,1],["quoted_by","origen-contra-celsum",2,0]],"34":[["quoted_by","clement-of-alexandria",6,62],["quoted_by","demonstratio-evangelica",8,121]],"35":[["quoted_by","oratio-quarta-contra-arianos-sp",1,29]],"37":[["quoted_by","oratio-quarta-contra-arianos-sp",1,34],["quoted_by","oratio-i-contra-arianos",1,46],["quoted_by","origen-contra-celsum",8,53],["quoted_by","origen-contra-celsum",8,63]],"40":[["quoted_by","dialogus-cum-tryphone",106,0]],"43":[["quoted_by","clement-of-alexandria",7,103]],"47":[["quoted_by","eusebius-of-caesarea",5,8],["quoted_by","epistulae-vii-genuinae",6,7],["quoted_by","libros-quinque-adversus-haereses",1,25],["quoted_by","historia-ecclesiastica",5,100],["quoted_by","demonstratio-evangelica",3,159],["quoted_by","acts-of-john",1,10],["quoted_by","acts-of-john",1,18],["quoted_by","acta-philippi-tlg2948-tlg001",1,83],["quoted_by","acta-philippi-tlg2948-tlg001",1,96]]},"notecited":{"41":[["eusebius-of-caesarea",3,"20","Matt. 16, 27 Acts 10, 42 Rom. 2, 6 2 Tim. 4, 1"],["epistula-ad-philippenses",1,"2.1","Acts 10, 42 II Tim. 4, 1; I Pet. 4, 5)"]],"11":[["epistula-ii-ad-corinthios",1,"1","Acts 10, 12"]],"34":[["hermas",2,"2.6","Ps. 15, 2; Acts 10, 35; Heb. 11, 33"],["hermas",26,"13.8","Ps. 14, 2; Acts 10, 35; Heb. 11, 33"],["theodoretus-historia-ecclesiastica",2,"28","2 μανικοὺσ A ι λόγους τούτους cv; B ι 3 τοῦ > A ι 5 ὁμοίως L ὁμ////ωσ A ι 7 συνείκειν rv ι αὐτοὺς Arz αὐτοῖσ’ BT, ut convenirent nobiscum Cass. ι 8 προσκαρτεροῦμεν B sustinebamus Cass. ι 9 r ι 10 προσκαρτεροῦντεσ T perdu"]],"40":[["epistulae-vii-genuinae",6,"3.2","Acts 10, 41"]],"37":[["constantini-imperatoris-oratio-ad-coetum",1,"11","2 vgl. Act. 10,38 u. 1 Joh. 2,27. –11 Mt. 11,5. – 13 Mt. 14, 15ff. – 19 2 Makk. 7, 28(?). – 19 Mt. 4,16. – 23 vgl. Plat. Soph. 231 D."]]}}
\ No newline at end of file
diff --git a/text/acts/11.json b/text/acts/11.json
index b38c2e040eaca5c8e8e408bdc20c2769d1ca1c14..c948d38128ce202d12263a8be7dccce97845d578 100644
--- a/text/acts/11.json
+++ b/text/acts/11.json
@@ -1 +1 @@
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the apostles and the brothers who were in Judea heard that the Gentiles had also received the word of God."],[1,1,"When Peter had come up to Jerusalem, those who were of the circumcision contended with him,"],[2,2,"saying, \"You went in to uncircumcised men, and ate with them!\""],[3,3,"But Peter began, and explained to them in order, saying,"],[4,4,"\"I was in the city of Joppa praying, and in a trance I saw a vision: a certain container descending, like it was a great sheet let down from heaven by four corners. It came as far as me,"],[5,5,"on which, when I had looked intently, I considered, and saw the four-footed animals of the earth, wild animals, creeping things, and birds of the sky."],[6,6,"I also heard a voice saying to me, 'Rise, Peter, kill and eat!'"],[7,7,"But I said, 'Not so, Lord, for nothing unholy or unclean has ever entered into my mouth.'"],[8,8,"But a voice answered me the second time out of heaven, 'What God has cleansed, don't you make unholy.'"],[9,9,"This was done three times, and all were drawn up again into heaven."],[10,10,"Behold, immediately three men stood before the house where I was, having been sent from Caesarea to me."],[11,11,"The Spirit told me to go with them, without discriminating. These six brothers also accompanied me, and we entered into the man's house."],[12,12,"He told us how he had seen the angel standing in his house, and saying to him, 'Send to Joppa, and get Simon, whose surname is Peter,"],[13,13,"who will speak to you words by which you will be saved, you and all your house.'"],[14,14,"As I began to speak, the Holy Spirit fell on them, even as on us at the beginning."],[15,15,"I remembered the word of the Lord, how he said, 'John indeed baptized in water, but you will be baptized in the Holy Spirit.'"],[16,16,"If then God gave to them the same gift as us, when we believed in the Lord Jesus Christ, who was I, that I could withstand God?\""],[17,17,"When they heard these things, they held their peace, and glorified God, saying, \"Then God has also granted to the Gentiles repentance to life!\""],[18,18,"They therefore who were scattered abroad by the oppression that arose about Stephen traveled as far as Phoenicia, Cyprus, and Antioch, speaking the word to no one except only to Jews."],[19,19,"But there were some of them, men of Cyprus and Cyrene, who, when they had come to Antioch, spoke to the Greeks, preaching the Lord Jesus."],[20,20,"The hand of the Lord was with them, and a great number believed and turned to the Lord."],[21,21,"The report concerning them came to the ears of the assembly which was in Jerusalem. They sent out Barnabas to go as far as Antioch,"],[22,22,"who, when he had come, and had seen the grace of God, was glad. He exhorted them all, that with purpose of heart they would remain near to the Lord."],[23,23,"For he was a good man, and full of the Holy Spirit and of faith, and many people were added to the Lord."],[24,24,"Barnabas went out to Tarsus to look for Saul."],[25,25,"When he had found him, he brought him to Antioch. It happened, that even for a whole year they were gathered together with the assembly, and taught many people. The disciples were first called Christians in Antioch."],[26,26,"Now in these days, prophets came down from Jerusalem to Antioch."],[27,27,"One of them named Agabus stood up, and indicated by the Spirit that there should be a great famine over all the world, which also happened in the days of Claudius."],[28,28,"The disciples, as anyone had plenty, each determined to send relief to the brothers who lived in Judea;"],[29,29,"which they also did, sending it to the elders by the hands of Barnabas and Saul."]]},"phrases":[[66,14,8,10,"c"],[66,15,16,17,"c"],[66,23,6,7,"c"]],"lex":{"0":[16063],"2":[71270],"4":[1883,114821],"18":[542],"20":[137381],"22":[13476,18685],"25":[1512,15695],"27":[6278],"28":[34981,71432]},"quotes":{"7":[["quotes","daniel",10,2]],"8":[["quoted_by","paedagogus",2,1]],"13":[["quotes","genesis",7,0]],"18":[["quoted_by","eusebius-of-caesarea",2,2],["quoted_by","historia-ecclesiastica",2,9]],"28":[["quoted_by","eusebius-of-caesarea",2,13],["quoted_by","historia-ecclesiastica",2,65]],"29":[["quoted_by","eusebius-of-caesarea",2,13],["quoted_by","historia-ecclesiastica",2,65]]},"notecited":{"18":[["eusebius-of-caesarea",2,"1","Acts 11, 19"],["historia-ecclesiastica",2,"1.10","15 Act. 11, 19."]],"19":[["eusebius-of-caesarea",2,"3","Acts 11, 20-30"]],"27":[["eusebius-of-caesarea",2,"8","Acts 11, 28"]],"28":[["eusebius-of-caesarea",2,"12","Acts 11, 29., 30"],["historia-ecclesiastica",2,"12.2","3 Act. 5, 36. 11 loseph. A. I. XX, 5, 1. 24 loseph. A. I. XX, 5, 2. 29 Act. 11, 29."]],"25":[["theodoretus-historia-ecclesiastica",5,"9","1 vgl. I Kor. 2, 7. Hebr. 1, 2 — 6—10 vgl. Mansi III 512 f. 557 f (Canon 5 von Constantinopel v. J. 381 S. 560) — 12 Can. Apostol. 34 (Mansi 1 36) — 12—15 Can. Nicaen. 4 Mansi II 893; vgl. Can. Sardic. 6 ebd. III 9 — 181"]]}}
\ No newline at end of file
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the apostles and the brothers who were in Judea heard that the Gentiles had also received the word of God."],[1,1,"When Peter had come up to Jerusalem, those who were of the circumcision contended with him,"],[2,2,"saying, \"You went in to uncircumcised men, and ate with them!\""],[3,3,"But Peter began, and explained to them in order, saying,"],[4,4,"\"I was in the city of Joppa praying, and in a trance I saw a vision: a certain container descending, like it was a great sheet let down from heaven by four corners. It came as far as me,"],[5,5,"on which, when I had looked intently, I considered, and saw the four-footed animals of the earth, wild animals, creeping things, and birds of the sky."],[6,6,"I also heard a voice saying to me, 'Rise, Peter, kill and eat!'"],[7,7,"But I said, 'Not so, Lord, for nothing unholy or unclean has ever entered into my mouth.'"],[8,8,"But a voice answered me the second time out of heaven, 'What God has cleansed, don't you make unholy.'"],[9,9,"This was done three times, and all were drawn up again into heaven."],[10,10,"Behold, immediately three men stood before the house where I was, having been sent from Caesarea to me."],[11,11,"The Spirit told me to go with them, without discriminating. These six brothers also accompanied me, and we entered into the man's house."],[12,12,"He told us how he had seen the angel standing in his house, and saying to him, 'Send to Joppa, and get Simon, whose surname is Peter,"],[13,13,"who will speak to you words by which you will be saved, you and all your house.'"],[14,14,"As I began to speak, the Holy Spirit fell on them, even as on us at the beginning."],[15,15,"I remembered the word of the Lord, how he said, 'John indeed baptized in water, but you will be baptized in the Holy Spirit.'"],[16,16,"If then God gave to them the same gift as us, when we believed in the Lord Jesus Christ, who was I, that I could withstand God?\""],[17,17,"When they heard these things, they held their peace, and glorified God, saying, \"Then God has also granted to the Gentiles repentance to life!\""],[18,18,"They therefore who were scattered abroad by the oppression that arose about Stephen traveled as far as Phoenicia, Cyprus, and Antioch, speaking the word to no one except only to Jews."],[19,19,"But there were some of them, men of Cyprus and Cyrene, who, when they had come to Antioch, spoke to the Greeks, preaching the Lord Jesus."],[20,20,"The hand of the Lord was with them, and a great number believed and turned to the Lord."],[21,21,"The report concerning them came to the ears of the assembly which was in Jerusalem. They sent out Barnabas to go as far as Antioch,"],[22,22,"who, when he had come, and had seen the grace of God, was glad. He exhorted them all, that with purpose of heart they would remain near to the Lord."],[23,23,"For he was a good man, and full of the Holy Spirit and of faith, and many people were added to the Lord."],[24,24,"Barnabas went out to Tarsus to look for Saul."],[25,25,"When he had found him, he brought him to Antioch. It happened, that even for a whole year they were gathered together with the assembly, and taught many people. The disciples were first called Christians in Antioch."],[26,26,"Now in these days, prophets came down from Jerusalem to Antioch."],[27,27,"One of them named Agabus stood up, and indicated by the Spirit that there should be a great famine over all the world, which also happened in the days of Claudius."],[28,28,"The disciples, as anyone had plenty, each determined to send relief to the brothers who lived in Judea;"],[29,29,"which they also did, sending it to the elders by the hands of Barnabas and Saul."]]},"phrases":[[66,14,8,10,"c"],[66,15,16,17,"c"],[66,23,6,7,"c"]],"lex":{"0":[16063],"2":[71270],"4":[1883,114821],"18":[542],"20":[137381],"22":[13476,18685],"25":[1512,15695],"27":[6278],"28":[34981,71432]},"quotes":{"4":[["quoted_by","origen-contra-celsum",2,0]],"6":[["quoted_by","origen-contra-celsum",2,0],["quoted_by","origen-contra-celsum",2,1]],"7":[["quotes","daniel",10,2],["quoted_by","origen-contra-celsum",5,48]],"8":[["quoted_by","paedagogus",2,1]],"13":[["quotes","genesis",7,0]],"18":[["quoted_by","eusebius-of-caesarea",2,2],["quoted_by","historia-ecclesiastica",2,9]],"28":[["quoted_by","eusebius-of-caesarea",2,13],["quoted_by","historia-ecclesiastica",2,65]],"29":[["quoted_by","eusebius-of-caesarea",2,13],["quoted_by","historia-ecclesiastica",2,65]]},"notecited":{"18":[["eusebius-of-caesarea",2,"1","Acts 11, 19"],["historia-ecclesiastica",2,"1.10","15 Act. 11, 19."]],"19":[["eusebius-of-caesarea",2,"3","Acts 11, 20-30"]],"27":[["eusebius-of-caesarea",2,"8","Acts 11, 28"]],"28":[["eusebius-of-caesarea",2,"12","Acts 11, 29., 30"],["historia-ecclesiastica",2,"12.2","3 Act. 5, 36. 11 loseph. A. I. XX, 5, 1. 24 loseph. A. I. XX, 5, 2. 29 Act. 11, 29."]],"25":[["theodoretus-historia-ecclesiastica",5,"9","1 vgl. I Kor. 2, 7. Hebr. 1, 2 — 6—10 vgl. Mansi III 512 f. 557 f (Canon 5 von Constantinopel v. J. 381 S. 560) — 12 Can. Apostol. 34 (Mansi 1 36) — 12—15 Can. Nicaen. 4 Mansi II 893; vgl. Can. Sardic. 6 ebd. III 9 — 181"],["origen-commentary-on-matthew-books-12-14",12,"15","6 Matth. 10, 22 — 14ff Vgl. Act. 11, 26 — 24ff Matth. 16, 15—17 — 32 ff Vgl. Matth. 16, 15—17"]]}}
\ No newline at end of file
diff --git a/text/acts/12.json b/text/acts/12.json
index 011cb013078b7e53b9a3b57b5454e8af000d2b7b..101cbef6d6b62aadebf1399923a6ad0fc3e7f665 100644
--- a/text/acts/12.json
+++ b/text/acts/12.json
@@ -1 +1 @@
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about that time, Herod the king stretched out his hands to oppress some of the assembly."],[1,1,"He killed James, the brother of John, with the sword."],[2,2,"When he saw that it pleased the Jews, he proceeded to seize Peter also. This was during the days of unleavened bread."],[3,3,"When he had captured him, he put him in prison, and delivered him to four squads of four soldiers each to guard him, intending to bring him out to the people after the Passover."],[4,4,"Peter therefore was kept in the prison, but constant prayer was made by the assembly to God for him."],[5,5,"The same night when Herod was about to bring him out, Peter was sleeping between two soldiers, bound with two chains. Guards in front of the door kept the prison."],[6,6,"Behold, an angel of the Lord stood by him, and a light shone in the cell. He struck Peter on the side, and woke him up, saying, \"Stand up quickly!\" His chains fell off from his hands."],[7,7,"The angel said to him, \"Put on your clothes, and tie on your sandals.\" He did so. He said to him, \"Put on your cloak, and follow me.\""],[8,8,"He went out, and followed him. He didn't know that what was done by the angel was real, but thought he saw a vision."],[9,9,"When they were past the first and the second guard, they came to the iron gate that leads into the city, which opened to them by itself. They went out, and passed on through one street, and immediately the angel departed from him."],[10,10,"When Peter had come to himself, he said, \"Now I truly know that the Lord has sent out his angel and delivered me out of the hand of Herod, and from everything the Jewish people were expecting.\""],[11,11,"Thinking about that, he came to the house of Mary, the mother of John whose surname was Mark, where many were gathered together and were praying."],[12,12,"When Peter knocked at the door of the gate, a maid named Rhoda came to answer."],[13,13,"When she recognized Peter's voice, she didn't open the gate for joy, but ran in, and reported that Peter stood before the gate."],[14,14,"They said to her, \"You are crazy!\" But she insisted that it was so. They said, \"It is his angel.\""],[15,15,"But Peter continued knocking. When they had opened, they saw him, and were amazed."],[16,16,"But he, beckoning to them with his hand to be silent, declared to them how the Lord had brought him out of the prison. He said, \"Tell these things to James, and to the brothers.\" He departed, and went to another place."],[17,17,"Now as soon as it was day, there was no small stir among the soldiers about what had become of Peter."],[18,18,"When Herod had sought for him, and didn't find him, he examined the guards, and commanded that they should be put to death. He went down from Judea to Caesarea, and stayed there."],[19,19,"Now Herod was highly displeased with those of Tyre and Sidon. They came with one accord to him, and, having made Blastus, the king's chamberlain, their friend, they asked for peace, because their country depended on the king's country for food."],[20,20,"On an appointed day, Herod dressed himself in royal clothing, sat on the throne, and gave a speech to them."],[21,21,"The people shouted, \"The voice of a god, and not of a man!\""],[22,22,"Immediately an angel of the Lord struck him, because he didn't give God the glory, and he was eaten by worms, and he died."],[23,23,"But the word of God grew and multiplied."],[24,24,"Barnabas and Saul returned to Jerusalem, when they had fulfilled their service, also taking with them John whose surname was Mark."]]},"phrases":[[144,23,2,6,"c"]],"lex":{"0":[28842],"2":[26399,135632],"3":[951,1883,71279],"4":[41087],"6":[12411],"7":[16063],"9":[4600],"11":[16517],"12":[7287,48164],"16":[33880,104163],"19":[147,18347,47342],"20":[4232,20741],"22":[56643,71283]},"quotes":{"0":[["quoted_by","eusebius-of-caesarea",2,10],["quoted_by","historia-ecclesiastica",2,47]],"1":[["quoted_by","eusebius-of-caesarea",2,10]],"10":[["quotes","daniel",3,92],["quotes","on-the-question-who-is-the-heir-of-divin",1,58],["quotes","exodus",18,3]]},"notecited":{"2":[["eusebius-of-caesarea",2,"9","Acts 12, 3-17"]],"24":[["eusebius-of-caesarea",7,"11","Acts 12, 25"],["eusebius-of-caesarea",7,"25","Acts 12, 25"]],"0":[["historia-ecclesiastica",2,"9.1","21 Act. 2, 28. 29 Act. 12, 1."]],"19":[["historia-ecclesiastica",2,"10.1","13 Act. 12, 3. 26 Act. 12, 20."]]}}
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about that time, Herod the king stretched out his hands to oppress some of the assembly."],[1,1,"He killed James, the brother of John, with the sword."],[2,2,"When he saw that it pleased the Jews, he proceeded to seize Peter also. This was during the days of unleavened bread."],[3,3,"When he had captured him, he put him in prison, and delivered him to four squads of four soldiers each to guard him, intending to bring him out to the people after the Passover."],[4,4,"Peter therefore was kept in the prison, but constant prayer was made by the assembly to God for him."],[5,5,"The same night when Herod was about to bring him out, Peter was sleeping between two soldiers, bound with two chains. Guards in front of the door kept the prison."],[6,6,"Behold, an angel of the Lord stood by him, and a light shone in the cell. He struck Peter on the side, and woke him up, saying, \"Stand up quickly!\" His chains fell off from his hands."],[7,7,"The angel said to him, \"Put on your clothes, and tie on your sandals.\" He did so. He said to him, \"Put on your cloak, and follow me.\""],[8,8,"He went out, and followed him. He didn't know that what was done by the angel was real, but thought he saw a vision."],[9,9,"When they were past the first and the second guard, they came to the iron gate that leads into the city, which opened to them by itself. They went out, and passed on through one street, and immediately the angel departed from him."],[10,10,"When Peter had come to himself, he said, \"Now I truly know that the Lord has sent out his angel and delivered me out of the hand of Herod, and from everything the Jewish people were expecting.\""],[11,11,"Thinking about that, he came to the house of Mary, the mother of John whose surname was Mark, where many were gathered together and were praying."],[12,12,"When Peter knocked at the door of the gate, a maid named Rhoda came to answer."],[13,13,"When she recognized Peter's voice, she didn't open the gate for joy, but ran in, and reported that Peter stood before the gate."],[14,14,"They said to her, \"You are crazy!\" But she insisted that it was so. They said, \"It is his angel.\""],[15,15,"But Peter continued knocking. When they had opened, they saw him, and were amazed."],[16,16,"But he, beckoning to them with his hand to be silent, declared to them how the Lord had brought him out of the prison. He said, \"Tell these things to James, and to the brothers.\" He departed, and went to another place."],[17,17,"Now as soon as it was day, there was no small stir among the soldiers about what had become of Peter."],[18,18,"When Herod had sought for him, and didn't find him, he examined the guards, and commanded that they should be put to death. He went down from Judea to Caesarea, and stayed there."],[19,19,"Now Herod was highly displeased with those of Tyre and Sidon. They came with one accord to him, and, having made Blastus, the king's chamberlain, their friend, they asked for peace, because their country depended on the king's country for food."],[20,20,"On an appointed day, Herod dressed himself in royal clothing, sat on the throne, and gave a speech to them."],[21,21,"The people shouted, \"The voice of a god, and not of a man!\""],[22,22,"Immediately an angel of the Lord struck him, because he didn't give God the glory, and he was eaten by worms, and he died."],[23,23,"But the word of God grew and multiplied."],[24,24,"Barnabas and Saul returned to Jerusalem, when they had fulfilled their service, also taking with them John whose surname was Mark."]]},"phrases":[[144,23,2,6,"c"]],"lex":{"0":[28842],"2":[26399,135632],"3":[951,1883,71279],"4":[41087],"6":[12411],"7":[16063],"9":[4600],"11":[16517],"12":[7287,48164],"16":[33880,104163],"19":[147,18347,47342],"20":[4232,20741],"22":[56643,71283]},"quotes":{"0":[["quoted_by","eusebius-of-caesarea",2,10],["quoted_by","historia-ecclesiastica",2,47]],"1":[["quoted_by","eusebius-of-caesarea",2,10]],"10":[["quotes","daniel",3,92],["quotes","on-the-question-who-is-the-heir-of-divin",1,58],["quotes","exodus",18,3]],"13":[["quoted_by","origen-commentary-on-matthew-books-12-14",13,27]]},"notecited":{"2":[["eusebius-of-caesarea",2,"9","Acts 12, 3-17"]],"24":[["eusebius-of-caesarea",7,"11","Acts 12, 25"],["eusebius-of-caesarea",7,"25","Acts 12, 25"]],"0":[["historia-ecclesiastica",2,"9.1","21 Act. 2, 28. 29 Act. 12, 1."]],"19":[["historia-ecclesiastica",2,"10.1","13 Act. 12, 3. 26 Act. 12, 20."]],"12":[["origen-commentary-on-matthew-books-12-14",13,"28","3 ff Vgl. S. 251, 30 ff — 8 ff Act. 12, 13 — 15 2/3 τοῦ ἐν οὐνοις πρς Μ 5 τοὺς < Η 17 Πέτρον] + πρὸ τοῦ πυλῶνος λ 25 καὶ < Μ 26 — 29 ὑπ’ — πότε δὲ < Η 26 <ἡμῶν> πότε ? Diehl 27 τῳ Kl τῶ Μ τῷ υ [τῷ] ὡς Hu τις Lo 32 λεχθήσ"]]}}
\ No newline at end of file
diff --git a/text/acts/13.json b/text/acts/13.json
index 1666f063827095f0b654fe5471610bf459c5eeaf..9b7639409079aa9ebf557b7837ff36a2d43c5932 100644
--- a/text/acts/13.json
+++ b/text/acts/13.json
@@ -1 +1 @@
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in the assembly that was at Antioch there were some prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen the foster-brother of Herod the tetrarch, and Saul."],[1,1,"As they served the Lord and fasted, the Holy Spirit said, \"Separate Barnabas and Saul for me, for the work to which I have called them.\""],[2,2,"Then, when they had fasted and prayed and laid their hands on them, they sent them away."],[3,3,"So, being sent out by the Holy Spirit, they went down to Seleucia. From there they sailed to Cyprus."],[4,4,"When they were at Salamis, they proclaimed the word of God in the synagogues of the Jews. They had also John as their attendant."],[5,5,"When they had gone through the island to Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar Jesus,"],[6,6,"who was with the proconsul, Sergius Paulus, a man of understanding. The same summoned Barnabas and Saul, and sought to hear the word of God."],[7,7,"But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn aside the proconsul from the faith."],[8,8,"But Saul, who is also called Paul, filled with the Holy Spirit, fastened his eyes on him,"],[9,9,"and said, \"Full of all deceit and all cunning, you son of the devil, you enemy of all righteousness, will you not cease to pervert the right ways of the Lord?"],[10,10,"Now, behold, the hand of the Lord is on you, and you will be blind, not seeing the sun for a season!\" Immediately there fell on him a mist and darkness. He went around seeking someone to lead him by the hand."],[11,11,"Then the proconsul, when he saw what was done, believed, being astonished at the teaching of the Lord."],[12,12,"Now Paul and his company set sail from Paphos, and came to Perga in Pamphylia. John departed from them and returned to Jerusalem."],[13,13,"But they, passing through from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down."],[14,14,"After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, \"Brothers, if you have any word of exhortation for the people, speak.\""],[15,15,"Paul stood up, and beckoning with his hand said, \"Men of Israel, and you who fear God, listen."],[16,16,"The God of this people Israel chose our fathers, and exalted the people when they stayed as aliens in the land of Egypt , and with an uplifted arm, he led them out of it."],[17,17,"For about the time of forty years he put up with them in the wilderness."],[18,18,"When he had destroyed seven nations in the land of Canaan, he gave them their land for an inheritance, for about four hundred fifty years."],[19,19,"After these things he gave them judges until Samuel the prophet."],[20,20,"Afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years."],[21,21,"When he had removed him, he raised up David to be their king, to whom he also testified, 'I have found David the son of Jesse, a man after my heart, who will do all my will.'"],[22,22,"From this man's seed, God has brought salvation to Israel according to his promise,"],[23,23,"before his coming, when John had first preached the baptism of repentance to all the people of Israel."],[24,24,"As John was fulfilling his course, he said, 'What do you suppose that I am? I am not he. But behold, one comes after me the sandals of whose feet I am not worthy to untie.'"],[25,25,"Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you."],[26,26,"For those who dwell in Jerusalem, and their rulers, because they didn't know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him."],[27,27,"Though they found no cause for death, they still asked Pilate to have him killed."],[28,28,"When they had fulfilled all things that were written about him, they took him down from the tree, and laid him in a tomb."],[29,29,"But God raised him from the dead,"],[30,30,"and he was seen for many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people."],[31,31,"We bring you good news of the promise made to the fathers,"],[32,32,"that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.'"],[33,33,"\"Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: 'I will give you the holy and sure blessings of David.'"],[34,34,"Therefore he says also in another psalm, 'You will not allow your Holy One to see decay.'"],[35,35,"For David, after he had in his own generation served the counsel of God, fell asleep, and was laid with his fathers, and saw decay."],[36,36,"But he whom God raised up saw no decay."],[37,37,"Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins,"],[38,38,"and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses."],[39,39,"Beware therefore, lest that come on you which is spoken in the prophets:"],[40,40,"'Behold, you scoffers, and wonder, and perish; For I work a work in your days, A work which you will in no way believe, if one declares it to you.'\""],[41,41,"So when the Jews went out of the synagogue, the Gentiles begged that these words might be preached to them the next Sabbath."],[42,42,"Now when the synagogue broke up, many of the Jews and of the devout proselytes followed Paul and Barnabas; who, speaking to them, urged them to continue in the grace of God."],[43,43,"The next Sabbath almost the whole city was gathered together to hear the word of God."],[44,44,"But when the Jews saw the multitudes, they were filled with jealousy, and contradicted the things which were spoken by Paul, and blasphemed."],[45,45,"Paul and Barnabas spoke out boldly, and said, \"It was necessary that God's word should be spoken to you first. Since indeed you thrust it from you, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles."],[46,46,"For so has the Lord commanded us, saying, 'I have set you as a light of the Gentiles, That you should be for salvation to the uttermost parts of the earth.'\""],[47,47,"As the Gentiles heard this, they were glad, and glorified the word of God. As many as were appointed to eternal life believed."],[48,48,"The Lord's word was spread abroad throughout all the region."],[49,49,"But the Jews urged on the devout women of honorable estate, and the chief men of the city, and stirred up a persecution against Paul and Barnabas, and threw them out of their borders."],[50,50,"But they shook off the dust of their feet against them, and came to Iconium."],[51,51,"The disciples were filled with joy with the Holy Spirit."]]},"phrases":[[63,45,27,28,"c"],[63,47,18,19,"c"],[65,37,12,13,"c"],[66,1,9,11,"c"],[66,3,6,7,"c"],[66,8,8,9,"c"],[66,51,6,7,"c"],[144,47,5,8,"c"]],"lex":{"1":[14304,38050,43114],"5":[14628,38526],"6":[20202,47864],"8":[36],"9":[51167],"10":[53163],"11":[18216],"14":[29288,118829],"16":[71291],"17":[9308,71292,200049],"18":[71293,203909],"20":[138118],"25":[48030],"32":[14910,134697],"35":[19259],"41":[471],"42":[2789],"43":[2261],"49":[2789,4606,16340],"50":[48812]},"quotes":{"4":[["quoted_by","eusebius-of-caesarea",7,26],["quoted_by","historia-ecclesiastica",7,125]],"12":[["quoted_by","eusebius-of-caesarea",7,26],["quoted_by","historia-ecclesiastica",7,125]],"21":[["quoted_by","clement-of-alexandria",4,106],["quoted_by","epistula-i-ad-corinthios",18,0]],"29":[["quoted_by","clement-of-alexandria",4,98]],"34":[["quotes","psalms",15,9],["quoted_by","clement-of-alexandria",6,48],["quoted_by","demonstratio-evangelica",3,77],["quoted_by","generalis-elementaria-introductio",2,8],["quoted_by","oratio-ii-contra-arianos",1,15],["quoted_by","oratio-iii-contra-arianos",1,56],["quoted_by","acta-philippi-tlg2948-tlg001",1,77]],"35":[["quotes","maccabees-i",2,68],["quotes","bel-and-the-dragon",1,0],["quoted_by","historia-religiosa",1,5]],"40":[["quotes","ambacum",1,4]],"46":[["quotes","esaias",49,5],["quoted_by","the-epistle-of-barnabas",14,7],["quoted_by","dialogus-cum-tryphone",121,3],["quoted_by","barnabas",14,7],["quoted_by","demonstratio-evangelica",2,25],["quoted_by","demonstratio-evangelica",6,125],["quoted_by","generalis-elementaria-introductio",4,24]]},"notecited":{"4":[["eusebius-of-caesarea",7,"25","Acts 13, 5"]],"12":[["eusebius-of-caesarea",7,"25","Acts 13, 13"],["historia-ecclesiastica",7,"25.16","23 Act. 13, 5. 26 Act. 13, 13."]],"47":[["eusebius-of-caesarea",8,"13","Acts 13, 48"]],"21":[["epistula-i-ad-corinthios",18,"1","Ps. 39, 20; Acts 13, 22"]],"49":[["theodoretus-historia-ecclesiastica",1,"4","6 Didache 12, 5—7 Matth. 21, 13 — 14 Phil. 2, 8 — 20 Act. 13, 50 21—23 ι Tim. 5, 11—13. ιι Tim. 3, 6 —23 — S. 10, 2 Joh. 19, 23—24"]],"9":[["theodoretus-historia-ecclesiastica",5,"9","9/10 vgl. 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in the assembly that was at Antioch there were some prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen the foster-brother of Herod the tetrarch, and Saul."],[1,1,"As they served the Lord and fasted, the Holy Spirit said, \"Separate Barnabas and Saul for me, for the work to which I have called them.\""],[2,2,"Then, when they had fasted and prayed and laid their hands on them, they sent them away."],[3,3,"So, being sent out by the Holy Spirit, they went down to Seleucia. From there they sailed to Cyprus."],[4,4,"When they were at Salamis, they proclaimed the word of God in the synagogues of the Jews. They had also John as their attendant."],[5,5,"When they had gone through the island to Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar Jesus,"],[6,6,"who was with the proconsul, Sergius Paulus, a man of understanding. The same summoned Barnabas and Saul, and sought to hear the word of God."],[7,7,"But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn aside the proconsul from the faith."],[8,8,"But Saul, who is also called Paul, filled with the Holy Spirit, fastened his eyes on him,"],[9,9,"and said, \"Full of all deceit and all cunning, you son of the devil, you enemy of all righteousness, will you not cease to pervert the right ways of the Lord?"],[10,10,"Now, behold, the hand of the Lord is on you, and you will be blind, not seeing the sun for a season!\" Immediately there fell on him a mist and darkness. He went around seeking someone to lead him by the hand."],[11,11,"Then the proconsul, when he saw what was done, believed, being astonished at the teaching of the Lord."],[12,12,"Now Paul and his company set sail from Paphos, and came to Perga in Pamphylia. John departed from them and returned to Jerusalem."],[13,13,"But they, passing through from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down."],[14,14,"After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, \"Brothers, if you have any word of exhortation for the people, speak.\""],[15,15,"Paul stood up, and beckoning with his hand said, \"Men of Israel, and you who fear God, listen."],[16,16,"The God of this people Israel chose our fathers, and exalted the people when they stayed as aliens in the land of Egypt , and with an uplifted arm, he led them out of it."],[17,17,"For about the time of forty years he put up with them in the wilderness."],[18,18,"When he had destroyed seven nations in the land of Canaan, he gave them their land for an inheritance, for about four hundred fifty years."],[19,19,"After these things he gave them judges until Samuel the prophet."],[20,20,"Afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years."],[21,21,"When he had removed him, he raised up David to be their king, to whom he also testified, 'I have found David the son of Jesse, a man after my heart, who will do all my will.'"],[22,22,"From this man's seed, God has brought salvation to Israel according to his promise,"],[23,23,"before his coming, when John had first preached the baptism of repentance to all the people of Israel."],[24,24,"As John was fulfilling his course, he said, 'What do you suppose that I am? I am not he. But behold, one comes after me the sandals of whose feet I am not worthy to untie.'"],[25,25,"Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you."],[26,26,"For those who dwell in Jerusalem, and their rulers, because they didn't know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him."],[27,27,"Though they found no cause for death, they still asked Pilate to have him killed."],[28,28,"When they had fulfilled all things that were written about him, they took him down from the tree, and laid him in a tomb."],[29,29,"But God raised him from the dead,"],[30,30,"and he was seen for many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people."],[31,31,"We bring you good news of the promise made to the fathers,"],[32,32,"that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.'"],[33,33,"\"Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: 'I will give you the holy and sure blessings of David.'"],[34,34,"Therefore he says also in another psalm, 'You will not allow your Holy One to see decay.'"],[35,35,"For David, after he had in his own generation served the counsel of God, fell asleep, and was laid with his fathers, and saw decay."],[36,36,"But he whom God raised up saw no decay."],[37,37,"Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins,"],[38,38,"and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses."],[39,39,"Beware therefore, lest that come on you which is spoken in the prophets:"],[40,40,"'Behold, you scoffers, and wonder, and perish; For I work a work in your days, A work which you will in no way believe, if one declares it to you.'\""],[41,41,"So when the Jews went out of the synagogue, the Gentiles begged that these words might be preached to them the next Sabbath."],[42,42,"Now when the synagogue broke up, many of the Jews and of the devout proselytes followed Paul and Barnabas; who, speaking to them, urged them to continue in the grace of God."],[43,43,"The next Sabbath almost the whole city was gathered together to hear the word of God."],[44,44,"But when the Jews saw the multitudes, they were filled with jealousy, and contradicted the things which were spoken by Paul, and blasphemed."],[45,45,"Paul and Barnabas spoke out boldly, and said, \"It was necessary that God's word should be spoken to you first. Since indeed you thrust it from you, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles."],[46,46,"For so has the Lord commanded us, saying, 'I have set you as a light of the Gentiles, That you should be for salvation to the uttermost parts of the earth.'\""],[47,47,"As the Gentiles heard this, they were glad, and glorified the word of God. As many as were appointed to eternal life believed."],[48,48,"The Lord's word was spread abroad throughout all the region."],[49,49,"But the Jews urged on the devout women of honorable estate, and the chief men of the city, and stirred up a persecution against Paul and Barnabas, and threw them out of their borders."],[50,50,"But they shook off the dust of their feet against them, and came to Iconium."],[51,51,"The disciples were filled with joy with the Holy Spirit."]]},"phrases":[[63,45,27,28,"c"],[63,47,18,19,"c"],[65,37,12,13,"c"],[66,1,9,11,"c"],[66,3,6,7,"c"],[66,8,8,9,"c"],[66,51,6,7,"c"],[144,47,5,8,"c"]],"lex":{"1":[14304,38050,43114],"5":[14628,38526],"6":[20202,47864],"8":[36],"9":[51167],"10":[53163],"11":[18216],"14":[29288,118829],"16":[71291],"17":[9308,71292,200049],"18":[71293,203909],"20":[138118],"25":[48030],"32":[14910,134697],"35":[19259],"41":[471],"42":[2789],"43":[2261],"49":[2789,4606,16340],"50":[48812]},"quotes":{"4":[["quoted_by","eusebius-of-caesarea",7,26],["quoted_by","historia-ecclesiastica",7,125]],"12":[["quoted_by","eusebius-of-caesarea",7,26],["quoted_by","historia-ecclesiastica",7,125]],"21":[["quoted_by","clement-of-alexandria",4,106],["quoted_by","epistula-i-ad-corinthios",18,0]],"29":[["quoted_by","clement-of-alexandria",4,98]],"34":[["quotes","psalms",15,9],["quoted_by","clement-of-alexandria",6,48],["quoted_by","demonstratio-evangelica",3,77],["quoted_by","generalis-elementaria-introductio",2,8],["quoted_by","oratio-ii-contra-arianos",1,15],["quoted_by","oratio-iii-contra-arianos",1,56],["quoted_by","acta-philippi-tlg2948-tlg001",1,77],["quoted_by","origen-contra-celsum",2,61],["quoted_by","origen-contra-celsum",3,31]],"35":[["quotes","maccabees-i",2,68],["quotes","bel-and-the-dragon",1,0],["quoted_by","historia-religiosa",1,5]],"40":[["quotes","ambacum",1,4]],"46":[["quotes","esaias",49,5],["quoted_by","the-epistle-of-barnabas",14,7],["quoted_by","dialogus-cum-tryphone",121,3],["quoted_by","barnabas",14,7],["quoted_by","demonstratio-evangelica",2,25],["quoted_by","demonstratio-evangelica",6,125],["quoted_by","generalis-elementaria-introductio",4,24],["quoted_by","origen-commentary-on-john-books-1-2-6-10",1,134],["quoted_by","origen-commentary-on-john-books-1-2-6-10",1,158]]},"notecited":{"4":[["eusebius-of-caesarea",7,"25","Acts 13, 5"]],"12":[["eusebius-of-caesarea",7,"25","Acts 13, 13"],["historia-ecclesiastica",7,"25.16","23 Act. 13, 5. 26 Act. 13, 13."]],"47":[["eusebius-of-caesarea",8,"13","Acts 13, 48"]],"21":[["epistula-i-ad-corinthios",18,"1","Ps. 39, 20; Acts 13, 22"]],"49":[["theodoretus-historia-ecclesiastica",1,"4","6 Didache 12, 5—7 Matth. 21, 13 — 14 Phil. 2, 8 — 20 Act. 13, 50 21—23 ι Tim. 5, 11—13. ιι Tim. 3, 6 —23 — S. 10, 2 Joh. 19, 23—24"]],"9":[["theodoretus-historia-ecclesiastica",5,"9","9/10 vgl. Act. 13, 10? — 22—S. 293, 1 unt. S. 294, 23—25"],["origen-commentary-on-john-books-1-2-6-10",6,"103","1 Joh. 1, 7. — 2 Matth. 11, 10. — 4 Vgl. Joh. 1, 23. — 7 Vgl. Joh. 1, 15. — 11 Joh. 7, 37. — 12 Joh. 1, 15. — 14 Jes. 40, 6. — 17 Ex. 14, 15. — 18 Vgl. Pbilo Bd. III S. 4, 11ff. We. — 20 Ps. 76, 2. — 24 Vgl. Jes. 40, 3. "]],"45":[["origen-commentary-on-matthew-books-10-11",10,"18","1 Jer. 20, 7 — 3ff Vgl. Ex. 17, 4; Num. 14, 10 — 5ff Vgl. Harnack TU. 42, 4, 49 — 8 — 10 Hebr. 11, 37 — 10 Matth. 23, 35 — 11ff Vgl. Orig. prol. in Cant. (VIII, 88, 1ff) — 12ff Vgl. Orig. comm. in Matth. 23, 37ff (XI, 50"]]}}
\ No newline at end of file
diff --git a/text/acts/15.json b/text/acts/15.json
index 9db348e18faf3d2b335067329ed04f273fe4bbfb..f25b7fe69ca7f9bcf87daeb578c667f5963d2d38 100644
--- a/text/acts/15.json
+++ b/text/acts/15.json
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men came down from Judea and taught the brothers, \"Unless you are circumcised after the custom of Moses, you can't be saved.\""],[1,1,"Therefore when Paul and Barnabas had no small discord and discussion with them, they appointed Paul and Barnabas, and some others of them, to go up to Jerusalem to the apostles and elders about this question."],[2,2,"They, being sent on their way by the assembly, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles. They caused great joy to all the brothers."],[3,3,"When they had come to Jerusalem, they were received by the assembly and the apostles and the elders, and they reported all things that God had done with them."],[4,4,"But some of the sect of the Pharisees who believed rose up, saying, \"It is necessary to circumcise them, and to charge them to keep the law of Moses.\""],[5,5,"The apostles and the elders were gathered together to see about this matter."],[6,6,"When there had been much discussion, Peter rose up and said to them, \"Brothers, you know that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe."],[7,7,"God, who knows the heart, testified about them, giving them the Holy Spirit, just like he did to us."],[8,8,"He made no distinction between us and them, cleansing their hearts by faith."],[9,9,"Now therefore why do you tempt God, that you should put a yoke on the neck of the disciples which neither our fathers nor we were able to bear?"],[10,10,"But we believe that we are saved through the grace of the Lord Jesus, just as they are.\""],[11,11,"All the multitude kept silence, and they listened to Barnabas and Paul reporting what signs and wonders God had done among the Gentiles through them."],[12,12,"After they were silent, James answered, \"Brothers, listen to me."],[13,13,"Simeon has reported how God first visited the Gentiles, to take out of them a people for his name."],[14,14,"This agrees with the words of the prophets. As it is written,"],[15,15,"'After these things I will return. I will again build the tent of David, which has fallen. I will again build its ruins. I will set it up,"],[16,16,"That the rest of men may seek after the Lord; All the Gentiles who are called by my name, Says the Lord, who does all these things."],[17,17,"All his works are known to God from eternity.'"],[18,18,"\"Therefore my judgment is that we don't trouble those from among the Gentiles who turn to God,"],[19,19,"but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood."],[20,20,"For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath.\""],[21,21,"Then it seemed good to the apostles and the elders, with the whole assembly, to choose men out of their company, and send them to Antioch with Paul and Barnabas: Judas called Barsabbas, and Silas, chief men among the brothers."],[22,22,"They wrote these things by their hand: \"The apostles, the elders, and the brothers, to the brothers who are of the Gentiles in Antioch, Syria, and Cilicia: greetings."],[23,23,"Because we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, 'You must be circumcised and keep the law,' to whom we gave no commandment;"],[24,24,"it seemed good to us, having come to one accord, to choose out men and send them to you with our beloved Barnabas and Paul,"],[25,25,"men who have risked their lives for the name of our Lord Jesus Christ."],[26,26,"We have sent therefore Judas and Silas, who themselves will also tell you the same things by word of mouth."],[27,27,"For it seemed good to the Holy Spirit, and to us, to lay no greater burden on you than these necessary things:"],[28,28,"that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell.\""],[29,29,"So, when they were sent off, they came to Antioch. Having gathered the multitude together, they delivered the letter."],[30,30,"When they had read it, they rejoiced for the consolation."],[31,31,"Judas and Silas, also being prophets themselves, encouraged the brothers with many words, and strengthened them."],[32,32,"After they had spent some time there, they were sent back with greetings from the brothers to the apostles."],[33,33,"But Paul and Barnabas stayed in Antioch, teaching and preaching the word of the Lord, with many others also."],[34,34,"After some days Paul said to Barnabas, \"Let's return now and visit our brothers in every city in which we proclaimed the word of the Lord, to see how they are doing.\""],[35,35,"Barnabas planned to take John with them also, who was called Mark."],[36,36,"But Paul didn't think that it was a good idea to take with them someone who withdrew from them from Pamphylia, and didn't go with them to do the work."],[37,37,"Then there arose a sharp contention, so that they separated from each other. Barnabas took Mark with him, and sailed away to Cyprus,"],[38,38,"but Paul chose Silas, and went out, being commended by the brothers to the grace of God."],[39,39,"He went through Syria and Cilicia, strengthening the assemblies."]]},"phrases":[[47,28,4,5,"c"],[66,7,8,10,"c"],[66,27,3,5,"c"],[144,6,31,34,"c"],[144,14,0,4,"c"],[144,26,6,9,"c"],[144,33,11,15,"c"]],"lex":{"1":[14615],"4":[11509],"6":[18362,165220],"9":[7796,17888],"11":[28461],"18":[46489],"19":[12189],"20":[18362],"23":[33264],"24":[61716],"25":[15033],"26":[1197],"27":[17168],"28":[36728],"29":[4305],"31":[41578],"33":[17619],"35":[36274],"37":[69158]},"quotes":{"5":[["quoted_by","socrates-historia-ecclesiastica",5,22]],"9":[["quoted_by","demonstratio-evangelica",1,80]],"16":[["quotes","amos",9,11],["quotes","chronicles-ii",7,13],["quotes","jeremias",7,8],["quotes","jeremias",7,9],["quotes","jeremias",7,12],["quotes","jeremias",7,28]],"22":[["quoted_by","paedagogus",2,7],["quoted_by","socrates-historia-ecclesiastica",5,22]],"23":[["quoted_by","socrates-historia-ecclesiastica",5,22]],"24":[["quoted_by","socrates-historia-ecclesiastica",5,22]],"25":[["quoted_by","socrates-historia-ecclesiastica",5,22]],"26":[["quoted_by","socrates-historia-ecclesiastica",5,22]],"27":[["quoted_by","clement-of-alexandria",4,96],["quoted_by","paedagogus",2,7],["quoted_by","oratio-ad-graecos",1,14],["quoted_by","socrates-historia-ecclesiastica",5,22]],"28":[["quoted_by","paedagogus",2,7],["quoted_by","socrates-historia-ecclesiastica",5,22]]},"notecited":{"25":[["hermas",26,"28.2","Acts 15, 26"]],"22":[["socrates-historia-ecclesiastica",5,"22","Acts xv. 23."]]}}
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men came down from Judea and taught the brothers, \"Unless you are circumcised after the custom of Moses, you can't be saved.\""],[1,1,"Therefore when Paul and Barnabas had no small discord and discussion with them, they appointed Paul and Barnabas, and some others of them, to go up to Jerusalem to the apostles and elders about this question."],[2,2,"They, being sent on their way by the assembly, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles. They caused great joy to all the brothers."],[3,3,"When they had come to Jerusalem, they were received by the assembly and the apostles and the elders, and they reported all things that God had done with them."],[4,4,"But some of the sect of the Pharisees who believed rose up, saying, \"It is necessary to circumcise them, and to charge them to keep the law of Moses.\""],[5,5,"The apostles and the elders were gathered together to see about this matter."],[6,6,"When there had been much discussion, Peter rose up and said to them, \"Brothers, you know that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe."],[7,7,"God, who knows the heart, testified about them, giving them the Holy Spirit, just like he did to us."],[8,8,"He made no distinction between us and them, cleansing their hearts by faith."],[9,9,"Now therefore why do you tempt God, that you should put a yoke on the neck of the disciples which neither our fathers nor we were able to bear?"],[10,10,"But we believe that we are saved through the grace of the Lord Jesus, just as they are.\""],[11,11,"All the multitude kept silence, and they listened to Barnabas and Paul reporting what signs and wonders God had done among the Gentiles through them."],[12,12,"After they were silent, James answered, \"Brothers, listen to me."],[13,13,"Simeon has reported how God first visited the Gentiles, to take out of them a people for his name."],[14,14,"This agrees with the words of the prophets. As it is written,"],[15,15,"'After these things I will return. I will again build the tent of David, which has fallen. I will again build its ruins. I will set it up,"],[16,16,"That the rest of men may seek after the Lord; All the Gentiles who are called by my name, Says the Lord, who does all these things."],[17,17,"All his works are known to God from eternity.'"],[18,18,"\"Therefore my judgment is that we don't trouble those from among the Gentiles who turn to God,"],[19,19,"but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood."],[20,20,"For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath.\""],[21,21,"Then it seemed good to the apostles and the elders, with the whole assembly, to choose men out of their company, and send them to Antioch with Paul and Barnabas: Judas called Barsabbas, and Silas, chief men among the brothers."],[22,22,"They wrote these things by their hand: \"The apostles, the elders, and the brothers, to the brothers who are of the Gentiles in Antioch, Syria, and Cilicia: greetings."],[23,23,"Because we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, 'You must be circumcised and keep the law,' to whom we gave no commandment;"],[24,24,"it seemed good to us, having come to one accord, to choose out men and send them to you with our beloved Barnabas and Paul,"],[25,25,"men who have risked their lives for the name of our Lord Jesus Christ."],[26,26,"We have sent therefore Judas and Silas, who themselves will also tell you the same things by word of mouth."],[27,27,"For it seemed good to the Holy Spirit, and to us, to lay no greater burden on you than these necessary things:"],[28,28,"that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell.\""],[29,29,"So, when they were sent off, they came to Antioch. Having gathered the multitude together, they delivered the letter."],[30,30,"When they had read it, they rejoiced for the consolation."],[31,31,"Judas and Silas, also being prophets themselves, encouraged the brothers with many words, and strengthened them."],[32,32,"After they had spent some time there, they were sent back with greetings from the brothers to the apostles."],[33,33,"But Paul and Barnabas stayed in Antioch, teaching and preaching the word of the Lord, with many others also."],[34,34,"After some days Paul said to Barnabas, \"Let's return now and visit our brothers in every city in which we proclaimed the word of the Lord, to see how they are doing.\""],[35,35,"Barnabas planned to take John with them also, who was called Mark."],[36,36,"But Paul didn't think that it was a good idea to take with them someone who withdrew from them from Pamphylia, and didn't go with them to do the work."],[37,37,"Then there arose a sharp contention, so that they separated from each other. Barnabas took Mark with him, and sailed away to Cyprus,"],[38,38,"but Paul chose Silas, and went out, being commended by the brothers to the grace of God."],[39,39,"He went through Syria and Cilicia, strengthening the assemblies."]]},"phrases":[[47,28,4,5,"c"],[66,7,8,10,"c"],[66,27,3,5,"c"],[144,6,31,34,"c"],[144,14,0,4,"c"],[144,26,6,9,"c"],[144,33,11,15,"c"]],"lex":{"1":[14615],"4":[11509],"6":[18362,165220],"9":[7796,17888],"11":[28461],"18":[46489],"19":[12189],"20":[18362],"23":[33264],"24":[61716],"25":[15033],"26":[1197],"27":[17168],"28":[36728],"29":[4305],"31":[41578],"33":[17619],"35":[36274],"37":[69158]},"quotes":{"5":[["quoted_by","socrates-historia-ecclesiastica",5,22]],"9":[["quoted_by","demonstratio-evangelica",1,80]],"16":[["quotes","amos",9,11],["quotes","chronicles-ii",7,13],["quotes","jeremias",7,8],["quotes","jeremias",7,9],["quotes","jeremias",7,12],["quotes","jeremias",7,28]],"22":[["quoted_by","paedagogus",2,7],["quoted_by","socrates-historia-ecclesiastica",5,22]],"23":[["quoted_by","socrates-historia-ecclesiastica",5,22]],"24":[["quoted_by","socrates-historia-ecclesiastica",5,22]],"25":[["quoted_by","socrates-historia-ecclesiastica",5,22]],"26":[["quoted_by","socrates-historia-ecclesiastica",5,22]],"27":[["quoted_by","clement-of-alexandria",4,96],["quoted_by","paedagogus",2,7],["quoted_by","oratio-ad-graecos",1,14],["quoted_by","socrates-historia-ecclesiastica",5,22]],"28":[["quoted_by","paedagogus",2,7],["quoted_by","socrates-historia-ecclesiastica",5,22]]},"notecited":{"25":[["hermas",26,"28.2","Acts 15, 26"]],"22":[["socrates-historia-ecclesiastica",5,"22","Acts xv. 23."]],"7":[["origen-commentary-on-matthew-books-12-14",12,"5","5 Vgl. oben S. 62, 15 f — 6 Vgl. I. Kor. 5, 8 — 7. 9 Vgl. Joh. 6, 51. 33 — 14 Rom. 7, 14 — 15 Hebr. 10, 1 —16 Kol. 2, 17 — 18 Vgl. I. Kor. 15, 12 ff — 30 Vgl. I. Pet. 2, 25 ? Act. 15, 8 ?"]]}}
\ No newline at end of file
diff --git a/text/acts/16.json b/text/acts/16.json
index 3b1304a0929e707dcc23ed21fb03471116c037e7..640e5b0ef4cb419a01b65b14865cf3daf2c427e0 100644
--- a/text/acts/16.json
+++ b/text/acts/16.json
@@ -1 +1 @@
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came to Derbe and Lystra: and behold, a certain disciple was there, named Timothy, the son of a Jewess who believed; but his father was a Greek."],[1,1,"The brothers who were at Lystra and Iconium gave a good testimony about him."],[2,2,"Paul wanted to have him go out with him, and he took and circumcised him because of the Jews who were in those parts; for they all knew that his father was a Greek."],[3,3,"As they went on their way through the cities, they delivered the decrees to them to keep which had been ordained by the apostles and elders who were at Jerusalem."],[4,4,"So the assemblies were strengthened in the faith, and increased in number daily."],[5,5,"When they had gone through the region of Phrygia and Galatia, they were forbidden by the Holy Spirit to speak the word in Asia."],[6,6,"When they had come opposite Mysia, they tried to go into Bithynia, but the Spirit didn't allow them."],[7,7,"Passing by Mysia, they came down to Troas."],[8,8,"A vision appeared to Paul in the night. There was a man of Macedonia standing, begging him, and saying, \"Come over into Macedonia and help us.\""],[9,9,"When he had seen the vision, immediately we sought to go out to Macedonia, concluding that the Lord had called us to preach the gospel to them."],[10,10,"Setting sail therefore from Troas, we made a straight course to Samothrace, and the day following to Neapolis;"],[11,11,"and from there to Philippi, which is a city of Macedonia, the first of the district, a Roman colony. We were staying some days in this city."],[12,12,"On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together."],[13,13,"A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us; whose heart the Lord opened to listen to the things which were spoken by Paul."],[14,14,"When she and her household were baptized, she begged us, saying, \"If you have judged me to be faithful to the Lord, come into my house, and stay.\" She urged us."],[15,15,"It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling."],[16,16,"The same, following after Paul and us, cried out, \"These men are servants of the Most High God, who proclaim to us the way of salvation!\""],[17,17,"This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, \"I charge you in the name of Jesus Christ to come out of her!\" It came out that very hour."],[18,18,"But when her masters saw that the hope of their gain was gone, they seized Paul and Silas, and dragged them into the marketplace before the rulers."],[19,19,"When they had brought them to the magistrates, they said, \"These men, being Jews, are agitating our city,"],[20,20,"and set forth customs which it is not lawful for us to accept or to observe, being Romans.\""],[21,21,"The multitude rose up together against them, and the magistrates tore their clothes off of them, and commanded them to be beaten with rods."],[22,22,"When they had laid many stripes on them, they threw them into prison, charging the jailer to keep them safely,"],[23,23,"who, having received such a charge, threw them into the inner prison, and secured their feet in the stocks."],[24,24,"But about midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them."],[25,25,"Suddenly there was a great earthquake, so that the foundations of the prison were shaken; and immediately all the doors were opened, and everyone's bonds were loosened."],[26,26,"The jailer, being roused out of sleep and seeing the prison doors open, drew his sword and was about to kill himself, supposing that the prisoners had escaped."],[27,27,"But Paul cried with a loud voice, saying, \"Don't harm yourself, for we are all here!\""],[28,28,"He called for lights and sprang in, and, fell down trembling before Paul and Silas,"],[29,29,"and brought them out and said, \"Sirs, what must I do to be saved?\""],[30,30,"They said, \"Believe in the Lord Jesus Christ, and you will be saved, you and your household.\""],[31,31,"They spoke the word of the Lord to him, and to all who were in his house."],[32,32,"He took them the same hour of the night, and washed their stripes, and was immediately baptized, he and all his household."],[33,33,"He brought them up into his house, and set food before them, and rejoiced greatly, with all his household, having believed in God."],[34,34,"But when it was day, the magistrates sent the sergeants, saying, \"Let those men go.\""],[35,35,"The jailer reported these words to Paul, saying, \"The magistrates have sent to let you go; now therefore come out, and go in peace.\""],[36,36,"But Paul said to them, \"They have beaten us publicly, without a trial, men who are Romans, and have cast us into prison! Do they now release us secretly? No, most assuredly, but let them come themselves and bring us out!\""],[37,37,"The sergeants reported these words to the magistrates, and they were afraid when they heard that they were Romans,"],[38,38,"and they came and begged them. When they had brought them out, they asked them to depart from the city."],[39,39,"They went out of the prison, and entered into Lydia's house. When they had seen the brothers, they comforted them, and departed."]]},"phrases":[[48,27,8,10,"c"],[66,5,11,12,"c"],[144,31,0,4,"c"]],"lex":{"3":[132452],"4":[14973],"5":[19258,49149],"6":[7796,38382],"10":[129,71318],"11":[44232],"12":[70805],"13":[2789,192137],"14":[43137],"15":[27726],"18":[544],"19":[12113],"21":[33870],"22":[71324],"23":[4215,41918,48287],"24":[8820,44161,71326],"26":[71327],"28":[31212],"32":[3031],"33":[26399,87733],"34":[49714],"38":[762]},"quotes":{"16":[["quotes","daniel",3,90]]},"notecited":{"15":[["theodoretus-historia-ecclesiastica",4,"21","2—S. 249, 10 vgl. Rufin. ebd. 1007, 5 [Georg. Mon. 554, 15]. Sozomen. VI 20, 6—10. q Socrat. IV 24, 12—17 — 11/12 Act. 16, 16—17"]]}}
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came to Derbe and Lystra: and behold, a certain disciple was there, named Timothy, the son of a Jewess who believed; but his father was a Greek."],[1,1,"The brothers who were at Lystra and Iconium gave a good testimony about him."],[2,2,"Paul wanted to have him go out with him, and he took and circumcised him because of the Jews who were in those parts; for they all knew that his father was a Greek."],[3,3,"As they went on their way through the cities, they delivered the decrees to them to keep which had been ordained by the apostles and elders who were at Jerusalem."],[4,4,"So the assemblies were strengthened in the faith, and increased in number daily."],[5,5,"When they had gone through the region of Phrygia and Galatia, they were forbidden by the Holy Spirit to speak the word in Asia."],[6,6,"When they had come opposite Mysia, they tried to go into Bithynia, but the Spirit didn't allow them."],[7,7,"Passing by Mysia, they came down to Troas."],[8,8,"A vision appeared to Paul in the night. There was a man of Macedonia standing, begging him, and saying, \"Come over into Macedonia and help us.\""],[9,9,"When he had seen the vision, immediately we sought to go out to Macedonia, concluding that the Lord had called us to preach the gospel to them."],[10,10,"Setting sail therefore from Troas, we made a straight course to Samothrace, and the day following to Neapolis;"],[11,11,"and from there to Philippi, which is a city of Macedonia, the first of the district, a Roman colony. We were staying some days in this city."],[12,12,"On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together."],[13,13,"A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us; whose heart the Lord opened to listen to the things which were spoken by Paul."],[14,14,"When she and her household were baptized, she begged us, saying, \"If you have judged me to be faithful to the Lord, come into my house, and stay.\" She urged us."],[15,15,"It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling."],[16,16,"The same, following after Paul and us, cried out, \"These men are servants of the Most High God, who proclaim to us the way of salvation!\""],[17,17,"This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, \"I charge you in the name of Jesus Christ to come out of her!\" It came out that very hour."],[18,18,"But when her masters saw that the hope of their gain was gone, they seized Paul and Silas, and dragged them into the marketplace before the rulers."],[19,19,"When they had brought them to the magistrates, they said, \"These men, being Jews, are agitating our city,"],[20,20,"and set forth customs which it is not lawful for us to accept or to observe, being Romans.\""],[21,21,"The multitude rose up together against them, and the magistrates tore their clothes off of them, and commanded them to be beaten with rods."],[22,22,"When they had laid many stripes on them, they threw them into prison, charging the jailer to keep them safely,"],[23,23,"who, having received such a charge, threw them into the inner prison, and secured their feet in the stocks."],[24,24,"But about midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them."],[25,25,"Suddenly there was a great earthquake, so that the foundations of the prison were shaken; and immediately all the doors were opened, and everyone's bonds were loosened."],[26,26,"The jailer, being roused out of sleep and seeing the prison doors open, drew his sword and was about to kill himself, supposing that the prisoners had escaped."],[27,27,"But Paul cried with a loud voice, saying, \"Don't harm yourself, for we are all here!\""],[28,28,"He called for lights and sprang in, and, fell down trembling before Paul and Silas,"],[29,29,"and brought them out and said, \"Sirs, what must I do to be saved?\""],[30,30,"They said, \"Believe in the Lord Jesus Christ, and you will be saved, you and your household.\""],[31,31,"They spoke the word of the Lord to him, and to all who were in his house."],[32,32,"He took them the same hour of the night, and washed their stripes, and was immediately baptized, he and all his household."],[33,33,"He brought them up into his house, and set food before them, and rejoiced greatly, with all his household, having believed in God."],[34,34,"But when it was day, the magistrates sent the sergeants, saying, \"Let those men go.\""],[35,35,"The jailer reported these words to Paul, saying, \"The magistrates have sent to let you go; now therefore come out, and go in peace.\""],[36,36,"But Paul said to them, \"They have beaten us publicly, without a trial, men who are Romans, and have cast us into prison! Do they now release us secretly? No, most assuredly, but let them come themselves and bring us out!\""],[37,37,"The sergeants reported these words to the magistrates, and they were afraid when they heard that they were Romans,"],[38,38,"and they came and begged them. When they had brought them out, they asked them to depart from the city."],[39,39,"They went out of the prison, and entered into Lydia's house. When they had seen the brothers, they comforted them, and departed."]]},"phrases":[[48,27,8,10,"c"],[66,5,11,12,"c"],[144,31,0,4,"c"]],"lex":{"3":[132452],"4":[14973],"5":[19258,49149],"6":[7796,38382],"10":[129,71318],"11":[44232],"12":[70805],"13":[2789,192137],"14":[43137],"15":[27726],"18":[544],"19":[12113],"21":[33870],"22":[71324],"23":[4215,41918,48287],"24":[8820,44161,71326],"26":[71327],"28":[31212],"32":[3031],"33":[26399,87733],"34":[49714],"38":[762]},"quotes":{"16":[["quotes","daniel",3,90]]},"notecited":{"15":[["theodoretus-historia-ecclesiastica",4,"21","2—S. 249, 10 vgl. Rufin. ebd. 1007, 5 [Georg. Mon. 554, 15]. Sozomen. VI 20, 6—10. q Socrat. IV 24, 12—17 — 11/12 Act. 16, 16—17"]],"2":[["origen-commentary-on-matthew-books-10-11",11,"8","8 Matth. 14, 34 — 9 Vgl. Matth. 14, 32 — 10 Matth. 14, 35 f — 15 Vgl. Matth. 14, 36 — 27 Gal. 3, 13 — 29 I. Kor. 9, 20 — 32 Vgl. Act. 16, 3 — Vgl. Act. 18; 21, 23 ff"],["origen-commentary-on-john-books-1-2-6-10",10,"32","1 Ι Kor. 2, 15 — .3 Rom. 7, 15 — 5 Vgl. II Kor. 12, 2 ff. — 6 II Kor. 12, 5. — 7 Vgl. Ι Kor. 9, 20 ff. — 14 I Kor. 7, 6. — 15 II Kor. 11, 29. — 16 Vgl. Act. 21, 24 ff. — Act. 16, 3. — 17 Act. 17, 23. — 19 Act. 17, 28. — "]]}}
\ No newline at end of file
diff --git a/text/acts/17.json b/text/acts/17.json
index ad048ee26db7e3519c9284e4ae04f735bd348ca0..b6ea3cb11fb95303cb5deaa198811266f28da57d 100644
--- a/text/acts/17.json
+++ b/text/acts/17.json
@@ -1 +1 @@
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when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews."],[1,1,"Paul, as was his custom, went in to them, and for three Sabbath days reasoned with them from the Scriptures,"],[2,2,"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.\""],[3,3,"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."],[4,4,"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."],[5,5,"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,"],[6,6,"whom Jason has received. These all act contrary to the decrees of Caesar, saying that there is another king, Jesus!\""],[7,7,"The multitude and the rulers of the city were troubled when they heard these things."],[8,8,"When they had taken security from Jason and the rest, they let them go."],[9,9,"The brothers immediately sent Paul and Silas away by night to Beroea. When they arrived, they went into the Jewish synagogue."],[10,10,"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."],[11,11,"Many of them therefore believed; also of the Greek women of honorable estate, and not a few men."],[12,12,"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."],[13,13,"Then the brothers immediately sent out Paul to go as far as to the sea, and Silas and Timothy still stayed there."],[14,14,"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."],[15,15,"Now while Paul waited for them at Athens, his spirit was provoked within him as he saw the city full of idols."],[16,16,"So he reasoned in the synagogue with Jews and the devout persons, and in the marketplace every day with those who met him."],[17,17,"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."],[18,18,"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?"],[19,19,"For you bring certain strange things to our ears. We want to know therefore what these things mean.\""],[20,20,"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."],[21,21,"Paul stood in the midst of the Areopagus, and said, \"You men of Athens, I perceive that you are very religious in all things."],[22,22,"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."],[23,23,"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,"],[24,24,"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."],[25,25,"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,"],[26,26,"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."],[27,27,"'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.'"],[28,28,"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."],[29,29,"The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent,"],[30,30,"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.\""],[31,31,"Now when they heard of the resurrection of the dead, some mocked; but others said, \"We want to hear you yet again concerning this.\""],[32,32,"Thus Paul went out from among them."],[33,33,"But certain men joined with him, and believed, among whom also was Dionysius the Areopagite, and a woman named Damaris, and others with them."]]},"phrases":[[57,14,19,20,"c"],[189,12,18,20,"c"]],"lex":{"1":[20919],"2":[48165],"3":[2789,19420,71330],"4":[12264],"5":[15001,71332,71333],"6":[70859],"10":[111440],"13":[542],"14":[26692,89391],"16":[20370],"17":[2862,40413,51748,71336,71337,106764,111048],"18":[111861],"20":[33600,53663,104908],"21":[40532,106804],"22":[7111,71339],"24":[18197],"25":[71343],"26":[7830,22475],"28":[20493],"30":[4232,18805],"33":[110994]},"quotes":{"21":[["quoted_by","clement-of-alexandria",5,81]],"22":[["quoted_by","clement-of-alexandria",5,81]],"23":[["quoted_by","clement-of-alexandria",1,90],["quoted_by","clement-of-alexandria",5,74]],"24":[["quoted_by","clement-of-alexandria",1,90],["quoted_by","clement-of-alexandria",5,74]],"25":[["quoted_by","clement-of-alexandria",1,90]],"26":[["quoted_by","clement-of-alexandria",1,90]],"27":[["quoted_by","clement-of-alexandria",1,90],["quoted_by","praeperatio-evangelica",3,92],["quoted_by","demonstratio-evangelica",4,4],["quoted_by","de-ecclesiastica-theologia",3,20],["quoted_by","gregorius-nazianzenus-de-filio",1,19],["quoted_by","de-incarnatione-verbi",42,3],["quoted_by","oratio-iii-contra-arianos",1,0]],"30":[["quoted_by","oratio-quarta-contra-arianos-sp",1,34]]},"notecited":{"33":[["eusebius-of-caesarea",3,"4","Acts 17, 34"],["eusebius-of-caesarea",4,"23","Acts 17, 34"],["historia-ecclesiastica",3,"5.2","1 2. Tim. 4, 10. 8 Philipp. 4, 3. 9 Act. 17, 34."]],"27":[["demonstratio-evangelica",4,"1.6","29 V. Rom. 11, 36. Act. 17, 28."],["socrates-historia-ecclesiastica",3,"16","Acts xvii. 28."]],"22":[["socrates-historia-ecclesiastica",5,"17","Acts xvii. 23."]],"15":[["theodoretus-historia-ecclesiastica",5,"39","1 Act. 17, 16 — 11/12 vgl. Theodoret. Epist. 82 PG 83, 1265 B — 171S. 344, 10 vgl. Theodoret. Gr. aff. cur. IX 32 S. 229, 6 [Raeder] — —S. S. 344, 10 vgl. Synax. 17, 33. 573, 49 (Copie?) — 21—S. 344, 2 vgl. Delehaye, Les"]]}}
\ No newline at end of file
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when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews."],[1,1,"Paul, as was his custom, went in to them, and for three Sabbath days reasoned with them from the Scriptures,"],[2,2,"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.\""],[3,3,"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."],[4,4,"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."],[5,5,"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,"],[6,6,"whom Jason has received. These all act contrary to the decrees of Caesar, saying that there is another king, Jesus!\""],[7,7,"The multitude and the rulers of the city were troubled when they heard these things."],[8,8,"When they had taken security from Jason and the rest, they let them go."],[9,9,"The brothers immediately sent Paul and Silas away by night to Beroea. When they arrived, they went into the Jewish synagogue."],[10,10,"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."],[11,11,"Many of them therefore believed; also of the Greek women of honorable estate, and not a few men."],[12,12,"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."],[13,13,"Then the brothers immediately sent out Paul to go as far as to the sea, and Silas and Timothy still stayed there."],[14,14,"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."],[15,15,"Now while Paul waited for them at Athens, his spirit was provoked within him as he saw the city full of idols."],[16,16,"So he reasoned in the synagogue with Jews and the devout persons, and in the marketplace every day with those who met him."],[17,17,"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."],[18,18,"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?"],[19,19,"For you bring certain strange things to our ears. We want to know therefore what these things mean.\""],[20,20,"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."],[21,21,"Paul stood in the midst of the Areopagus, and said, \"You men of Athens, I perceive that you are very religious in all things."],[22,22,"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."],[23,23,"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,"],[24,24,"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."],[25,25,"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,"],[26,26,"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."],[27,27,"'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.'"],[28,28,"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."],[29,29,"The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent,"],[30,30,"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.\""],[31,31,"Now when they heard of the resurrection of the dead, some mocked; but others said, \"We want to hear you yet again concerning this.\""],[32,32,"Thus Paul went out from among them."],[33,33,"But certain men joined with him, and believed, among whom also was Dionysius the Areopagite, and a woman named Damaris, and others with them."]]},"phrases":[[57,14,19,20,"c"],[189,12,18,20,"c"]],"lex":{"1":[20919],"2":[48165],"3":[2789,19420,71330],"4":[12264],"5":[15001,71332,71333],"6":[70859],"10":[111440],"13":[542],"14":[26692,89391],"16":[20370],"17":[2862,40413,51748,71336,71337,106764,111048],"18":[111861],"20":[33600,53663,104908],"21":[40532,106804],"22":[7111,71339],"24":[18197],"25":[71343],"26":[7830,22475],"28":[20493],"30":[4232,18805],"33":[110994]},"quotes":{"21":[["quoted_by","clement-of-alexandria",5,81]],"22":[["quoted_by","clement-of-alexandria",5,81],["quoted_by","origen-commentary-on-john-books-1-2-6-10",10,29]],"23":[["quoted_by","clement-of-alexandria",1,90],["quoted_by","clement-of-alexandria",5,74]],"24":[["quoted_by","clement-of-alexandria",1,90],["quoted_by","clement-of-alexandria",5,74]],"25":[["quoted_by","clement-of-alexandria",1,90]],"26":[["quoted_by","clement-of-alexandria",1,90]],"27":[["quoted_by","clement-of-alexandria",1,90],["quoted_by","praeperatio-evangelica",3,92],["quoted_by","demonstratio-evangelica",4,4],["quoted_by","de-ecclesiastica-theologia",3,20],["quoted_by","gregorius-nazianzenus-de-filio",1,19],["quoted_by","de-incarnatione-verbi",42,3],["quoted_by","oratio-iii-contra-arianos",1,0],["quoted_by","origen-contra-celsum",4,4],["quoted_by","origen-commentary-on-john-books-1-2-6-10",10,29]],"30":[["quoted_by","oratio-quarta-contra-arianos-sp",1,34]]},"notecited":{"33":[["eusebius-of-caesarea",3,"4","Acts 17, 34"],["eusebius-of-caesarea",4,"23","Acts 17, 34"],["historia-ecclesiastica",3,"5.2","1 2. Tim. 4, 10. 8 Philipp. 4, 3. 9 Act. 17, 34."]],"27":[["demonstratio-evangelica",4,"1.6","29 V. Rom. 11, 36. Act. 17, 28."],["socrates-historia-ecclesiastica",3,"16","Acts xvii. 28."],["origen-commentary-on-john-books-1-2-6-10",10,"32","1 Ι Kor. 2, 15 — .3 Rom. 7, 15 — 5 Vgl. II Kor. 12, 2 ff. — 6 II Kor. 12, 5. — 7 Vgl. Ι Kor. 9, 20 ff. — 14 I Kor. 7, 6. — 15 II Kor. 11, 29. — 16 Vgl. Act. 21, 24 ff. — Act. 16, 3. — 17 Act. 17, 23. — 19 Act. 17, 28. — "]],"22":[["socrates-historia-ecclesiastica",5,"17","Acts xvii. 23."],["origen-commentary-on-john-books-1-2-6-10",10,"32","1 Ι Kor. 2, 15 — .3 Rom. 7, 15 — 5 Vgl. II Kor. 12, 2 ff. — 6 II Kor. 12, 5. — 7 Vgl. Ι Kor. 9, 20 ff. — 14 I Kor. 7, 6. — 15 II Kor. 11, 29. — 16 Vgl. Act. 21, 24 ff. — Act. 16, 3. — 17 Act. 17, 23. — 19 Act. 17, 28. — "]],"15":[["theodoretus-historia-ecclesiastica",5,"39","1 Act. 17, 16 — 11/12 vgl. Theodoret. Epist. 82 PG 83, 1265 B — 171S. 344, 10 vgl. Theodoret. Gr. aff. cur. IX 32 S. 229, 6 [Raeder] — —S. S. 344, 10 vgl. Synax. 17, 33. 573, 49 (Copie?) — 21—S. 344, 2 vgl. Delehaye, Les"]],"29":[["origen-commentary-on-matthew-books-12-14",12,"18","1 Vgl. Joh. 6, 68 — 15 Act. 17. 30 f — 33 I. Kor. 2, 2"]],"30":[["origen-commentary-on-john-books-1-2-6-10",1,"259","1 Joh. 5, 27. — 2 Act. 17, 31. — Vgl. Ps. 9, 9; 95, 13. — 5 Ι Kor. 15, 28. — 10 Mark. 10, 18. — 11 Vgl. Fragm. Ι; unten I 6; XIII, 3. — 1.5 Vgl. Hebr. 4, 15. — 18 Vgl. Hebr. 9. 28. — 19 Hebr. 2, 9. — 20 Vgl. unten XXVIII"]]}}
\ No newline at end of file
diff --git a/text/acts/19.json b/text/acts/19.json
index 93e5ca4d8192fe3a8f7749fc0e471f0c318b8cdb..fda6144fb384696bb35a994e6c5e64d4eb0332bb 100644
--- a/text/acts/19.json
+++ b/text/acts/19.json
@@ -1 +1 @@
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happened that, while Apollos was at Corinth, Paul, having passed through the upper country, came to Ephesus, and found certain disciples."],[1,1,"He said to them, \"Did you receive the Holy Spirit when you believed?\" They said to him, \"No, we haven't even heard that there is a Holy Spirit.\""],[2,2,"He said, \"Into what then were you baptized?\" They said, \"Into John's baptism.\""],[3,3,"Paul said, \"John indeed baptized with the baptism of repentance, saying to the people that they should believe in the one who would come after him, that is, on Jesus.\""],[4,4,"When they heard this, they were baptized into the name of the Lord Jesus."],[5,5,"When Paul had laid his hands on them, the Holy Spirit came on them, and they spoke with other languages, and prophesied."],[6,6,"They were about twelve men in all."],[7,7,"He entered into the synagogue, and spoke boldly for a period of three months, reasoning and persuading about the things concerning the Kingdom of God."],[8,8,"But when some were hardened and disobedient, speaking evil of the Way before the multitude, he departed from them, and separated the disciples, reasoning daily in the school of Tyrannus."],[9,9,"This continued for two years, so that all those who lived in Asia heard the word of the Lord Jesus, both Jews and Greeks."],[10,10,"God worked special miracles by the hands of Paul,"],[11,11,"so that even handkerchiefs or aprons were carried away from his body to the sick, and the evil spirits went out."],[12,12,"But some of the itinerant Jews, exorcists, took on themselves to name over those who had the evil spirits the name of the Lord Jesus, saying, \"We adjure you by Jesus whom Paul preaches.\""],[13,13,"There were seven sons of one Sceva, a Jewish chief priest, who did this."],[14,14,"The evil spirit answered, \"Jesus I know, and Paul I know, but who are you?\""],[15,15,"The man in whom the evil spirit was leaped on them, and overpowered them, and prevailed against them, so that they fled out of that house naked and wounded."],[16,16,"This became known to all, both Jews and Greeks, who lived at Ephesus. Fear fell on them all, and the name of the Lord Jesus was magnified."],[17,17,"Many also of those who had believed came, confessing, and declaring their deeds."],[18,18,"Many of those who practiced magical arts brought their books together and burned them in the sight of all. They counted the price of them, and found it fifty thousand pieces of silver."],[19,19,"So the word of the Lord was growing and becoming mighty."],[20,20,"Now after these things had ended, Paul determined in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, \"After I have been there, I must also see Rome.\""],[21,21,"Having sent into Macedonia two of those who ministered to him, Timothy and Erastus, he himself stayed in Asia for a while."],[22,22,"About that time there arose no small stir concerning the Way."],[23,23,"For a certain man named Demetrius, a silversmith, who made silver shrines of Artemis, brought no little business to the craftsmen,"],[24,24,"whom he gathered together, with the workmen of like occupation, and said, \"Sirs, you know that by this business we have our wealth."],[25,25,"You see and hear, that not at Ephesus alone, but almost throughout all Asia, this Paul has persuaded and turned away many people, saying that they are no gods, that are made with hands."],[26,26,"Not only is there danger that this our trade come into disrepute, but also that the temple of the great goddess Artemis will be counted as nothing, and her majesty destroyed, whom all Asia and the world worships.\""],[27,27,"When they heard this they were filled with anger, and cried out, saying, \"Great is Artemis of the Ephesians!\""],[28,28,"The whole city was filled with confusion, and they rushed with one accord into the theater, having seized Gaius and Aristarchus, men of Macedonia, Paul's companions in travel."],[29,29,"When Paul wanted to enter in to the people, the disciples didn't allow him."],[30,30,"Certain also of the Asiarchs, being his friends, sent to him and begged him not to venture into the theater."],[31,31,"Some therefore cried one thing, and some another, for the assembly was in confusion. Most of them didn't know why they had come together."],[32,32,"They brought Alexander out of the multitude, the Jews putting him forward. Alexander beckoned with his hand, and would have made a defense to the people."],[33,33,"But when they perceived that he was a Jew, all with one voice for a time of about two hours cried out, \"Great is Artemis of the Ephesians!\""],[34,34,"When the town clerk had quieted the multitude, he said, \"You men of Ephesus, what man is there who doesn't know that the city of the Ephesians is temple-keeper of the great goddess Artemis, and of the image which fell down from Zeus?"],[35,35,"Seeing then that these things can't be denied, you ought to be quiet, and to do nothing rash."],[36,36,"For you have brought these men here, who are neither robbers of temples nor blasphemers of your goddess."],[37,37,"If therefore Demetrius and the craftsmen who are with him have a matter against anyone, the courts are open, and there are proconsuls. Let them press charges against one another."],[38,38,"But if you seek anything about other matters, it will be settled in the regular assembly."],[39,39,"For indeed we are in danger of being accused concerning this day's riot, there being no cause. Concerning it, we wouldn't be able to give an account of this commotion.\""],[40,40,"When he had thus spoken, he dismissed the assembly."]]},"phrases":[[66,1,5,6,"c"],[66,5,8,10,"c"],[144,19,6,8,"c"],[144,37,12,16,"c"],[176,31,9,10,"c"]],"lex":{"0":[21699,71357],"5":[28680],"10":[25591],"11":[9631,179006],"14":[1872,19474],"15":[3835],"18":[10167],"23":[21774,22365,40007,57416,103921],"24":[20396],"25":[21701],"26":[4919],"27":[306],"28":[16169,21748],"30":[71365],"32":[5428,33880],"34":[21339,28623,35921,37207,45151],"36":[24154],"37":[12264,19617],"38":[9918],"39":[22973,32129]},"quotes":{"18":[["quoted_by","demonstratio-evangelica",3,209]]},"notecited":{"4":[["hermas",3,"7.2","Acts 19, 5 (10, 48; 2, 38)"]],"18":[["demonstratio-evangelica",3,"6.17","23 Act. 19, 19."]],"11":[["acts-of-john",1,"63","1 οἴκου R ‖ οὗ εἰλ. om R ‖ πλ. κ. ἑ.] πλῆθος ὑπάρχων κ. R: cf 2 ‖ scr κόρεων? cf 180, 17 ‖ 2 π. θ.] θ. τοῦ πλήθους R: cf 1 ‖ 3 ἁπάντων R: cf 180, 3; 183, 8; 184, 14; 18 ‖ αὐτὰς R ‖ 4 ἐγερθῆναι R ‖ ἐνεφ. - δὲ om M ‖ scr α"]]}}
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happened that, while Apollos was at Corinth, Paul, having passed through the upper country, came to Ephesus, and found certain disciples."],[1,1,"He said to them, \"Did you receive the Holy Spirit when you believed?\" They said to him, \"No, we haven't even heard that there is a Holy Spirit.\""],[2,2,"He said, \"Into what then were you baptized?\" They said, \"Into John's baptism.\""],[3,3,"Paul said, \"John indeed baptized with the baptism of repentance, saying to the people that they should believe in the one who would come after him, that is, on Jesus.\""],[4,4,"When they heard this, they were baptized into the name of the Lord Jesus."],[5,5,"When Paul had laid his hands on them, the Holy Spirit came on them, and they spoke with other languages, and prophesied."],[6,6,"They were about twelve men in all."],[7,7,"He entered into the synagogue, and spoke boldly for a period of three months, reasoning and persuading about the things concerning the Kingdom of God."],[8,8,"But when some were hardened and disobedient, speaking evil of the Way before the multitude, he departed from them, and separated the disciples, reasoning daily in the school of Tyrannus."],[9,9,"This continued for two years, so that all those who lived in Asia heard the word of the Lord Jesus, both Jews and Greeks."],[10,10,"God worked special miracles by the hands of Paul,"],[11,11,"so that even handkerchiefs or aprons were carried away from his body to the sick, and the evil spirits went out."],[12,12,"But some of the itinerant Jews, exorcists, took on themselves to name over those who had the evil spirits the name of the Lord Jesus, saying, \"We adjure you by Jesus whom Paul preaches.\""],[13,13,"There were seven sons of one Sceva, a Jewish chief priest, who did this."],[14,14,"The evil spirit answered, \"Jesus I know, and Paul I know, but who are you?\""],[15,15,"The man in whom the evil spirit was leaped on them, and overpowered them, and prevailed against them, so that they fled out of that house naked and wounded."],[16,16,"This became known to all, both Jews and Greeks, who lived at Ephesus. Fear fell on them all, and the name of the Lord Jesus was magnified."],[17,17,"Many also of those who had believed came, confessing, and declaring their deeds."],[18,18,"Many of those who practiced magical arts brought their books together and burned them in the sight of all. They counted the price of them, and found it fifty thousand pieces of silver."],[19,19,"So the word of the Lord was growing and becoming mighty."],[20,20,"Now after these things had ended, Paul determined in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, \"After I have been there, I must also see Rome.\""],[21,21,"Having sent into Macedonia two of those who ministered to him, Timothy and Erastus, he himself stayed in Asia for a while."],[22,22,"About that time there arose no small stir concerning the Way."],[23,23,"For a certain man named Demetrius, a silversmith, who made silver shrines of Artemis, brought no little business to the craftsmen,"],[24,24,"whom he gathered together, with the workmen of like occupation, and said, \"Sirs, you know that by this business we have our wealth."],[25,25,"You see and hear, that not at Ephesus alone, but almost throughout all Asia, this Paul has persuaded and turned away many people, saying that they are no gods, that are made with hands."],[26,26,"Not only is there danger that this our trade come into disrepute, but also that the temple of the great goddess Artemis will be counted as nothing, and her majesty destroyed, whom all Asia and the world worships.\""],[27,27,"When they heard this they were filled with anger, and cried out, saying, \"Great is Artemis of the Ephesians!\""],[28,28,"The whole city was filled with confusion, and they rushed with one accord into the theater, having seized Gaius and Aristarchus, men of Macedonia, Paul's companions in travel."],[29,29,"When Paul wanted to enter in to the people, the disciples didn't allow him."],[30,30,"Certain also of the Asiarchs, being his friends, sent to him and begged him not to venture into the theater."],[31,31,"Some therefore cried one thing, and some another, for the assembly was in confusion. Most of them didn't know why they had come together."],[32,32,"They brought Alexander out of the multitude, the Jews putting him forward. Alexander beckoned with his hand, and would have made a defense to the people."],[33,33,"But when they perceived that he was a Jew, all with one voice for a time of about two hours cried out, \"Great is Artemis of the Ephesians!\""],[34,34,"When the town clerk had quieted the multitude, he said, \"You men of Ephesus, what man is there who doesn't know that the city of the Ephesians is temple-keeper of the great goddess Artemis, and of the image which fell down from Zeus?"],[35,35,"Seeing then that these things can't be denied, you ought to be quiet, and to do nothing rash."],[36,36,"For you have brought these men here, who are neither robbers of temples nor blasphemers of your goddess."],[37,37,"If therefore Demetrius and the craftsmen who are with him have a matter against anyone, the courts are open, and there are proconsuls. Let them press charges against one another."],[38,38,"But if you seek anything about other matters, it will be settled in the regular assembly."],[39,39,"For indeed we are in danger of being accused concerning this day's riot, there being no cause. Concerning it, we wouldn't be able to give an account of this commotion.\""],[40,40,"When he had thus spoken, he dismissed the assembly."]]},"phrases":[[66,1,5,6,"c"],[66,5,8,10,"c"],[144,19,6,8,"c"],[144,37,12,16,"c"],[176,31,9,10,"c"]],"lex":{"0":[21699,71357],"5":[28680],"10":[25591],"11":[9631,179006],"14":[1872,19474],"15":[3835],"18":[10167],"23":[21774,22365,40007,57416,103921],"24":[20396],"25":[21701],"26":[4919],"27":[306],"28":[16169,21748],"30":[71365],"32":[5428,33880],"34":[21339,28623,35921,37207,45151],"36":[24154],"37":[12264,19617],"38":[9918],"39":[22973,32129]},"quotes":{"4":[["quoted_by","origen-commentary-on-john-books-1-2-6-10",6,301]],"12":[["quoted_by","origen-commentary-on-john-books-1-2-6-10",6,301]],"16":[["quoted_by","origen-commentary-on-john-books-1-2-6-10",6,301]],"18":[["quoted_by","demonstratio-evangelica",3,209]]},"notecited":{"4":[["hermas",3,"7.2","Acts 19, 5 (10, 48; 2, 38)"]],"18":[["demonstratio-evangelica",3,"6.17","23 Act. 19, 19."]],"11":[["acts-of-john",1,"63","1 οἴκου R ‖ οὗ εἰλ. om R ‖ πλ. κ. ἑ.] πλῆθος ὑπάρχων κ. R: cf 2 ‖ scr κόρεων? cf 180, 17 ‖ 2 π. θ.] θ. τοῦ πλήθους R: cf 1 ‖ 3 ἁπάντων R: cf 180, 3; 183, 8; 184, 14; 18 ‖ αὐτὰς R ‖ 4 ἐγερθῆναι R ‖ ἐνεφ. - δὲ om M ‖ scr α"]],"1":[["origen-commentary-on-john-books-1-2-6-10",6,"173","1 Ι Kor. 12, 4. - 2 Vgl. Act. 8, 16 ff. — 7 Vgl. Luk. 16, –9 Vgl. Job. 4, 2. — 10 Vgl. Act. 19, 2 ff. — 13 Vgl. Tit. 3, – 15 Vgl. Gen. 1, 2. — 19 Vgl. Mark. 1, 7. — 20 Matth. 3, 11. — 22 Mark. 1, 7."]]}}
\ No newline at end of file
diff --git a/text/acts/2.json b/text/acts/2.json
index 1deaeafb7527942d85f867c0d142d93ab6fef829..3fc27d8a00ca5ee69a532a354407c874498686f1 100644
--- a/text/acts/2.json
+++ b/text/acts/2.json
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when the day of Pentecost had come, they were all with one accord in one place."],[1,1,"Suddenly there came from the sky a sound like the rushing of a mighty wind, and it filled all the house where they were sitting."],[2,2,"Tongues like fire appeared and were distributed to them, and it sat on each one of them."],[3,3,"They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak."],[4,4,"Now there were dwelling at Jerusalem Jews, devout men, from every nation under the sky."],[5,5,"When this sound was heard, the multitude came together, and were bewildered, because everyone heard them speaking in his own language."],[6,6,"They were all amazed and marveled, saying to one another, \"Behold, aren't all these who speak Galileans?"],[7,7,"How do we hear, everyone in our own native language?"],[8,8,"Parthians, Medes, Elamites, and people from Mesopotamia, Judea, Cappadocia, Pontus, Asia,"],[9,9,"Phrygia, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes,"],[10,10,"Cretans and Arabians: we hear them speaking in our languages the mighty works of God!\""],[11,11,"They were all amazed, and were perplexed, saying one to another, \"What does this mean?\""],[12,12,"Others, mocking, said, \"They are filled with new wine.\""],[13,13,"But Peter, standing up with the eleven, lifted up his voice, and spoke out to them, \"You men of Judea, and all you who dwell at Jerusalem, let this be known to you, and listen to my words."],[14,14,"For these aren't drunken, as you suppose, seeing it is only the third hour of the day."],[15,15,"But this is what has been spoken through the prophet Joel:"],[16,16,"'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams."],[17,17,"Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy."],[18,18,"I will show wonders in the the sky above, And signs on the earth beneath; Blood, and fire, and billows of smoke."],[19,19,"The sun will be turned into darkness, And the moon into blood, Before the great and glorious day of the Lord comes."],[20,20,"It will be, that whoever will call on the name of the Lord will be saved.'"],[21,21,"\"You men of Israel, hear these words. Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know,"],[22,22,"him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed;"],[23,23,"whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it."],[24,24,"For David says concerning him, 'I saw the Lord always before my face, For he is on my right hand, that I should not be moved."],[25,25,"Therefore my heart was glad, and my tongue rejoiced. Moreover my flesh also will dwell in hope;"],[26,26,"Because you will not leave my soul in Hades, Neither will you allow your Holy One to see decay."],[27,27,"You made known to me the ways of life. You will make me full of gladness with your presence.'"],[28,28,"\"Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day."],[29,29,"Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, he would raise up the Christ to sit on his throne,"],[30,30,"he foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades, nor did his flesh see decay."],[31,31,"This Jesus God raised up, whereof we all are witnesses."],[32,32,"Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear."],[33,33,"For David didn't ascend into the heavens, but he says himself, 'The Lord said to my Lord, \"Sit by my right hand,"],[34,34,"Until I make your enemies the footstool of your feet.\"'"],[35,35,"\"Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified.\""],[36,36,"Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, \"Brothers, what shall we do?\""],[37,37,"Peter said to them, \"Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit."],[38,38,"For to you is the promise, and to your children, and to all who are far off, even as many as the Lord our God will call to himself.\""],[39,39,"With many other words he testified, and exhorted them, saying, \"Save yourselves from this crooked generation!\""],[40,40,"Then those who gladly received his word were baptized. There were added that day about three thousand souls."],[41,41,"They continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread, and prayer."],[42,42,"Fear came on every soul, and many wonders and signs were done through the apostles."],[43,43,"All who believed were together, and had all things common."],[44,44,"They sold their possessions and goods, and distributed them to all, according as anyone had need."],[45,45,"Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart,"],[46,46,"praising God, and having favor with all the people. The Lord added to the assembly day by day those who were being 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when the day of Pentecost had come, they were all with one accord in one place."],[1,1,"Suddenly there came from the sky a sound like the rushing of a mighty wind, and it filled all the house where they were sitting."],[2,2,"Tongues like fire appeared and were distributed to them, and it sat on each one of them."],[3,3,"They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak."],[4,4,"Now there were dwelling at Jerusalem Jews, devout men, from every nation under the sky."],[5,5,"When this sound was heard, the multitude came together, and were bewildered, because everyone heard them speaking in his own language."],[6,6,"They were all amazed and marveled, saying to one another, \"Behold, aren't all these who speak Galileans?"],[7,7,"How do we hear, everyone in our own native language?"],[8,8,"Parthians, Medes, Elamites, and people from Mesopotamia, Judea, Cappadocia, Pontus, Asia,"],[9,9,"Phrygia, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes,"],[10,10,"Cretans and Arabians: we hear them speaking in our languages the mighty works of God!\""],[11,11,"They were all amazed, and were perplexed, saying one to another, \"What does this mean?\""],[12,12,"Others, mocking, said, \"They are filled with new wine.\""],[13,13,"But Peter, standing up with the eleven, lifted up his voice, and spoke out to them, \"You men of Judea, and all you who dwell at Jerusalem, let this be known to you, and listen to my words."],[14,14,"For these aren't drunken, as you suppose, seeing it is only the third hour of the day."],[15,15,"But this is what has been spoken through the prophet Joel:"],[16,16,"'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams."],[17,17,"Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy."],[18,18,"I will show wonders in the the sky above, And signs on the earth beneath; Blood, and fire, and billows of smoke."],[19,19,"The sun will be turned into darkness, And the moon into blood, Before the great and glorious day of the Lord comes."],[20,20,"It will be, that whoever will call on the name of the Lord will be saved.'"],[21,21,"\"You men of Israel, hear these words. Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know,"],[22,22,"him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed;"],[23,23,"whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it."],[24,24,"For David says concerning him, 'I saw the Lord always before my face, For he is on my right hand, that I should not be moved."],[25,25,"Therefore my heart was glad, and my tongue rejoiced. Moreover my flesh also will dwell in hope;"],[26,26,"Because you will not leave my soul in Hades, Neither will you allow your Holy One to see decay."],[27,27,"You made known to me the ways of life. You will make me full of gladness with your presence.'"],[28,28,"\"Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day."],[29,29,"Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, he would raise up the Christ to sit on his throne,"],[30,30,"he foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades, nor did his flesh see decay."],[31,31,"This Jesus God raised up, whereof we all are witnesses."],[32,32,"Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear."],[33,33,"For David didn't ascend into the heavens, but he says himself, 'The Lord said to my Lord, \"Sit by my right hand,"],[34,34,"Until I make your enemies the footstool of your feet.\"'"],[35,35,"\"Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified.\""],[36,36,"Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, \"Brothers, what shall we do?\""],[37,37,"Peter said to them, \"Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit."],[38,38,"For to you is the promise, and to your children, and to all who are far off, even as many as the Lord our God will call to himself.\""],[39,39,"With many other words he testified, and exhorted them, saying, \"Save yourselves from this crooked generation!\""],[40,40,"Then those who gladly received his word were baptized. There were added that day about three thousand souls."],[41,41,"They continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread, and prayer."],[42,42,"Fear came on every soul, and many wonders and signs were done through the apostles."],[43,43,"All who believed were together, and had all things common."],[44,44,"They sold their possessions and goods, and distributed them to all, according as anyone had need."],[45,45,"Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart,"],[46,46,"praising God, and having favor with all the people. The Lord added to the assembly day by day those who were being 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2, 45"],["historia-ecclesiastica",2,"17.6","8 Philo vol. 2. p. 471. 30 Act. 2, 45."]],"36":[["eusebius-of-caesarea",7,"9","Cf. Acts 2, 37"]],"2":[["eusebius-of-caesarea",10,"4","Acts 2, 3"],["origen-commentary-on-john-books-1-2-6-10",6,"294","1 Jes. 63, 1.– 4 Ps. 23, 7.–7 Jes. 63, 2 f. — 10 Gen. 49, 11. — 11 8, 17; vgl. Jes. 53, 4. — 13 Vgl. Job. 1, 29. — 15 Luk. 12, 50. — 20 Joh. 20 17. — 23 Vgl. Ζ. 6 ff. — 24 Gen. 49, 11. — 26 Vgl. Job. 15, 1. — 27 Vgl. Epb"]],"10":[["hermas",27,"2.3","Acts 2, 11"]],"0":[["hermas",27,"4.1","Acts 2, 1"],["de-ecclesiastica-theologia",3,"5","2 Luk. 24, 39. Joh. 20, 27 — 2 ff Joh. 20, 22. 23 — 4 I Kor. 12, 4 — 8 Act. 1, 8 — 9 f Act. 1, 5 — 11 f Act. 2, 1—4 — 17 Joh. 16, —15 — 24 Joh. 16, 13 — Joh. 16, 13 — 25 Joh. 16, 14 — 32 Joh. 16, 13 — 33 Joh. 16, 14"]],"23":[["epistula-ad-philippenses",1,"1.2","Acts. 2, 24"]],"4":[["vita-constantini",3,"8.1","8 — S. 81,11 = socr. H.E. l, 8 (18), vgl. Gelas. Cyz. II, 5.–20 ff.: vgl.l Theodoret. H.E. 1,7 (25). – 26ff. Act. 2,5 u. 9ff."],["socrates-historia-ecclesiastica",1,"8","Acts ii. 5 ff."]],"26":[["origen-commentary-on-john-books-1-2-6-10",1,"225","4 Exod. 3, 2. 6. — 6 Jes. 9, 6. — 7 Vgl. Apok. 22, 13. — 8 Vgl. Kol. 3, 11. — 12 Ps. 87, 5f. — 15 Ps. 15, 10; Act. 2, 27. — 16 Vgl. Apok. 22, 13. — 18 Vgl. Prec. Joseph, ap. Euseb., Praep. Ev. 292b. Test. Lev. 5. Aser 7."]]}}
\ No newline at end of file
diff --git a/text/acts/21.json b/text/acts/21.json
index 78560b861f30a0a7cd15ecdf5b2add0a9cf84449..73effa6e1b93c54d8a967370c83fcd1267bc436f 100644
--- a/text/acts/21.json
+++ b/text/acts/21.json
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it happened that we had parted from them and had set sail, we came with a straight course to Cos, and the next day to Rhodes, and from there to Patara."],[1,1,"Having found a ship crossing over to Phoenicia, we went aboard, and set sail."],[2,2,"When we had come in sight of Cyprus, leaving it on the left hand, we sailed to Syria, and landed at Tyre, for there the ship was to unload her cargo."],[3,3,"Having found disciples, we stayed there seven days. These said to Paul through the Spirit, that he should not go up to Jerusalem."],[4,4,"When it happened that we had accomplished the days, we departed and went on our journey. They all, with wives and children, brought us on our way until we were out of the city. Kneeling down on the beach, we prayed."],[5,5,"After saying goodbye to each other, we went on board the ship, and they returned home again."],[6,6,"When we had finished the voyage from Tyre, we arrived at Ptolemais. We greeted the brothers, and stayed with them one day."],[7,7,"On the next day, we, who were Paul's companions, departed, and came to Caesarea. We entered into the house of Philip the evangelist, who was one of the seven, and stayed with him."],[8,8,"Now this man had four virgin daughters who prophesied."],[9,9,"As we stayed there some days, a certain prophet named Agabus came down from Judea."],[10,10,"Coming to us, and taking Paul's belt, he bound his own feet and hands, and said, \"Thus says the Holy Spirit: 'So will the Jews at Jerusalem bind the man who owns this belt, and will deliver him into the hands of the Gentiles.'\""],[11,11,"When we heard these things, both we and they of that place begged him not to go up to Jerusalem."],[12,12,"Then Paul answered, \"What are you doing, weeping and breaking my heart? For I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus.\""],[13,13,"When he would not be persuaded, we ceased, saying, \"The Lord's will be done.\""],[14,14,"After these days we took up our baggage and went up to Jerusalem."],[15,15,"Some of the disciples from Caesarea also went with us, bringing one Mnason of Cyprus, an early disciple, with whom we would stay."],[16,16,"When we had come to Jerusalem, the brothers received us gladly."],[17,17,"The day following, Paul went in with us to James; and all the elders were present."],[18,18,"When he had greeted them, he reported one by one the things which God had worked among the Gentiles through his ministry."],[19,19,"They, when they heard it, glorified God. They said to him, \"You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the law."],[20,20,"They have been informed about you, that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children neither to walk after the customs."],[21,21,"What then? The assembly must certainly meet, for they will hear that you have come."],[22,22,"Therefore do what we tell you. We have four men who have a vow on them."],[23,23,"Take them, and purify yourself with them, and pay their expenses for them, that they may shave their heads. Then all will know that there is no truth in the things that they have been informed about you, but that you yourself also walk keeping the law."],[24,24,"But concerning the Gentiles who believe, we have written our decision that they should observe no such thing, except that they should keep themselves from food offered to idols, from blood, from strangled things, and from sexual immorality.\""],[25,25,"Then Paul took the men, and the next day, purified himself and went with them into the temple, declaring the fulfillment of the days of purification, until the offering was offered for every one of them."],[26,26,"When the seven days were almost completed, the Jews from Asia, when they saw him in the temple, stirred up all the multitude and laid hands on him,"],[27,27,"crying out, \"Men of Israel, help! This is the man who teaches all men everywhere against the people, and the law, and this place. Moreover, he also brought Greeks into the temple, and has defiled this holy place!\""],[28,28,"For they had seen Trophimus, the Ephesian, with him in the city, and they supposed that Paul had brought him into the temple."],[29,29,"All the city was moved, and the people ran together. They seized Paul and dragged him out of the temple. Immediately the doors were shut."],[30,30,"As they were trying to kill him, news came up to the commanding officer of the regiment that all Jerusalem was in an uproar."],[31,31,"Immediately he took soldiers and centurions, and ran down to them. They, when they saw the chief captain and the soldiers, stopped beating Paul."],[32,32,"Then the commanding officer came near, arrested him, commanded him to be bound with two chains, and inquired who he was and what he had done."],[33,33,"Some shouted one thing, and some another, among the crowd. When he couldn't find out the truth because of the noise, he commanded him to be brought into the barracks."],[34,34,"When he came to the stairs, it happened that he was carried by the soldiers because of the violence of the crowd;"],[35,35,"for the multitude of the people followed after, crying out, \"Away with him!\""],[36,36,"As Paul was about to be brought into the barracks, he asked the commanding officer, \"May I say something to you?\" He said, \"Do you know Greek?"],[37,37,"Aren't you then the Egyptian, who before these days stirred up to sedition and led out into the wilderness the four thousand men of the Assassins?\""],[38,38,"But Paul said, \"I am a Jew, from Tarsus in Cilicia, a citizen of no insignificant city. I beg you, allow me to speak to the people.\""],[39,39,"When he had given him permission, Paul, standing on the stairs, beckoned with his hand to the people. When there was a great silence, he spoke to them in the Hebrew language, saying,"]]},"phrases":[[66,10,21,23,"c"]],"lex":{"0":[181488],"1":[18435],"2":[556,59695],"4":[37384,71377],"6":[8446,108059],"7":[135589],"10":[21460],"12":[4278,66788],"14":[33315],"15":[2441,9652,18362],"16":[5462],"19":[136436],"20":[21214,29862],"23":[14074],"24":[12189],"25":[15430],"29":[50473],"31":[30799],"32":[21460],"36":[28765],"37":[26592,71333],"39":[38769,51866]},"quotes":{"7":[["quoted_by","eusebius-of-caesarea",3,31],["quoted_by","historia-ecclesiastica",3,186]],"20":[["quoted_by","antiquities-of-the-jews",12,254]],"37":[["quoted_by","eusebius-of-caesarea",2,22],["quoted_by","historia-ecclesiastica",2,128]]},"notecited":{"37":[["eusebius-of-caesarea",2,"21","Acts 21, 38"]],"13":[["eusebius-of-caesarea",4,"15","Acts 21, 14"],["martyrium-polycarpi",1,"7","Acts 21, 14 cf. Mt. 6, 10"]],"7":[["historia-ecclesiastica",3,"31.6","24 Act. 21. 8."]]}}
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it happened that we had parted from them and had set sail, we came with a straight course to Cos, and the next day to Rhodes, and from there to Patara."],[1,1,"Having found a ship crossing over to Phoenicia, we went aboard, and set sail."],[2,2,"When we had come in sight of Cyprus, leaving it on the left hand, we sailed to Syria, and landed at Tyre, for there the ship was to unload her cargo."],[3,3,"Having found disciples, we stayed there seven days. These said to Paul through the Spirit, that he should not go up to Jerusalem."],[4,4,"When it happened that we had accomplished the days, we departed and went on our journey. They all, with wives and children, brought us on our way until we were out of the city. Kneeling down on the beach, we prayed."],[5,5,"After saying goodbye to each other, we went on board the ship, and they returned home again."],[6,6,"When we had finished the voyage from Tyre, we arrived at Ptolemais. We greeted the brothers, and stayed with them one day."],[7,7,"On the next day, we, who were Paul's companions, departed, and came to Caesarea. We entered into the house of Philip the evangelist, who was one of the seven, and stayed with him."],[8,8,"Now this man had four virgin daughters who prophesied."],[9,9,"As we stayed there some days, a certain prophet named Agabus came down from Judea."],[10,10,"Coming to us, and taking Paul's belt, he bound his own feet and hands, and said, \"Thus says the Holy Spirit: 'So will the Jews at Jerusalem bind the man who owns this belt, and will deliver him into the hands of the Gentiles.'\""],[11,11,"When we heard these things, both we and they of that place begged him not to go up to Jerusalem."],[12,12,"Then Paul answered, \"What are you doing, weeping and breaking my heart? For I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus.\""],[13,13,"When he would not be persuaded, we ceased, saying, \"The Lord's will be done.\""],[14,14,"After these days we took up our baggage and went up to Jerusalem."],[15,15,"Some of the disciples from Caesarea also went with us, bringing one Mnason of Cyprus, an early disciple, with whom we would stay."],[16,16,"When we had come to Jerusalem, the brothers received us gladly."],[17,17,"The day following, Paul went in with us to James; and all the elders were present."],[18,18,"When he had greeted them, he reported one by one the things which God had worked among the Gentiles through his ministry."],[19,19,"They, when they heard it, glorified God. They said to him, \"You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the law."],[20,20,"They have been informed about you, that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children neither to walk after the customs."],[21,21,"What then? The assembly must certainly meet, for they will hear that you have come."],[22,22,"Therefore do what we tell you. We have four men who have a vow on them."],[23,23,"Take them, and purify yourself with them, and pay their expenses for them, that they may shave their heads. Then all will know that there is no truth in the things that they have been informed about you, but that you yourself also walk keeping the law."],[24,24,"But concerning the Gentiles who believe, we have written our decision that they should observe no such thing, except that they should keep themselves from food offered to idols, from blood, from strangled things, and from sexual immorality.\""],[25,25,"Then Paul took the men, and the next day, purified himself and went with them into the temple, declaring the fulfillment of the days of purification, until the offering was offered for every one of them."],[26,26,"When the seven days were almost completed, the Jews from Asia, when they saw him in the temple, stirred up all the multitude and laid hands on him,"],[27,27,"crying out, \"Men of Israel, help! This is the man who teaches all men everywhere against the people, and the law, and this place. Moreover, he also brought Greeks into the temple, and has defiled this holy place!\""],[28,28,"For they had seen Trophimus, the Ephesian, with him in the city, and they supposed that Paul had brought him into the temple."],[29,29,"All the city was moved, and the people ran together. They seized Paul and dragged him out of the temple. Immediately the doors were shut."],[30,30,"As they were trying to kill him, news came up to the commanding officer of the regiment that all Jerusalem was in an uproar."],[31,31,"Immediately he took soldiers and centurions, and ran down to them. They, when they saw the chief captain and the soldiers, stopped beating Paul."],[32,32,"Then the commanding officer came near, arrested him, commanded him to be bound with two chains, and inquired who he was and what he had done."],[33,33,"Some shouted one thing, and some another, among the crowd. When he couldn't find out the truth because of the noise, he commanded him to be brought into the barracks."],[34,34,"When he came to the stairs, it happened that he was carried by the soldiers because of the violence of the crowd;"],[35,35,"for the multitude of the people followed after, crying out, \"Away with him!\""],[36,36,"As Paul was about to be brought into the barracks, he asked the commanding officer, \"May I say something to you?\" He said, \"Do you know Greek?"],[37,37,"Aren't you then the Egyptian, who before these days stirred up to sedition and led out into the wilderness the four thousand men of the Assassins?\""],[38,38,"But Paul said, \"I am a Jew, from Tarsus in Cilicia, a citizen of no insignificant city. I beg you, allow me to speak to the people.\""],[39,39,"When he had given him permission, Paul, standing on the stairs, beckoned with his hand to the people. When there was a great silence, he spoke to them in the Hebrew language, saying,"]]},"phrases":[[66,10,21,23,"c"]],"lex":{"0":[181488],"1":[18435],"2":[556,59695],"4":[37384,71377],"6":[8446,108059],"7":[135589],"10":[21460],"12":[4278,66788],"14":[33315],"15":[2441,9652,18362],"16":[5462],"19":[136436],"20":[21214,29862],"23":[14074],"24":[12189],"25":[15430],"29":[50473],"31":[30799],"32":[21460],"36":[28765],"37":[26592,71333],"39":[38769,51866]},"quotes":{"7":[["quoted_by","eusebius-of-caesarea",3,31],["quoted_by","historia-ecclesiastica",3,186]],"20":[["quoted_by","antiquities-of-the-jews",12,254]],"37":[["quoted_by","eusebius-of-caesarea",2,22],["quoted_by","historia-ecclesiastica",2,128]]},"notecited":{"37":[["eusebius-of-caesarea",2,"21","Acts 21, 38"]],"13":[["eusebius-of-caesarea",4,"15","Acts 21, 14"],["martyrium-polycarpi",1,"7","Acts 21, 14 cf. Mt. 6, 10"]],"7":[["historia-ecclesiastica",3,"31.6","24 Act. 21. 8."]],"23":[["origen-commentary-on-john-books-1-2-6-10",1,"42","1 Vgl. Matth. 13, 17. — 3 Vgl. Gal. 4, 1 f. — 4 Vgl. Gal. 4, 4. — 6 Vgl. Gal. 3, 25. — 7 Vgl. Job. 1, — 9 Vgl. Hebr. 10, 1. — 13 Vgl. Apok. Job. 14, 6. — 14 Prov. 8, 9. — 18 Vgl. Rom. 2, 28. — 22 Vgl. Rom. 10, 10. — 23 V"],["origen-commentary-on-john-books-1-2-6-10",10,"32","1 Ι Kor. 2, 15 — .3 Rom. 7, 15 — 5 Vgl. II Kor. 12, 2 ff. — 6 II Kor. 12, 5. — 7 Vgl. Ι Kor. 9, 20 ff. — 14 I Kor. 7, 6. — 15 II Kor. 11, 29. — 16 Vgl. Act. 21, 24 ff. — Act. 16, 3. — 17 Act. 17, 23. — 19 Act. 17, 28. — "]]}}
\ No newline at end of file
diff --git a/text/acts/22.json b/text/acts/22.json
index 1abc5ac744c678d3d14029a5284ec30f5e519286..6290e59c9ca7f06c77ca3d28f01bd1a71a47cb0d 100644
--- a/text/acts/22.json
+++ b/text/acts/22.json
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and fathers, listen to the defense which I now make to you.\""],[1,1,"When they heard that he spoke to them in the Hebrew language, they were even more quiet. He said,"],[2,2,"\"I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, instructed according to the strict manner of the law of our fathers, being zealous for God, even as you all are this day."],[3,3,"I persecuted this Way to the death, binding and delivering into prisons both men and women."],[4,4,"As also the high priest and all the council of the elders testify, from whom also I received letters to the brothers, and journeyed to Damascus to bring them also who were there to Jerusalem in bonds to be punished."],[5,5,"It happened that, as I made my journey, and came close to Damascus, about noon, suddenly there shone from the sky a great light around me."],[6,6,"I fell to the ground, and heard a voice saying to me, 'Saul, Saul, why do you persecute me?'"],[7,7,"I answered, 'Who are you, Lord?' He said to me, 'I am Jesus of Nazareth, whom you persecute.'"],[8,8,"\"Those who were with me indeed saw the light and were afraid, but they didn't understand the voice of him who spoke to me."],[9,9,"I said, 'What shall I do, Lord?' The Lord said to me, 'Arise, and go into Damascus. There you will be told about all things which are appointed for you to do.'"],[10,10,"When I couldn't see for the glory of that light, being led by the hand of those who were with me, I came into Damascus."],[11,11,"One Ananias, a devout man according to the law, well reported of by all the Jews who lived there,"],[12,12,"came to me, and standing by me said to me, 'Brother Saul, receive your sight!' In that very hour I looked up at him."],[13,13,"He said, 'The God of our fathers has appointed you to know his will, and to see the Righteous One, and to hear a voice from his mouth."],[14,14,"For you will be a witness for him to all men of what you have seen and heard."],[15,15,"Now why do you wait? Arise, be baptized, and wash away your sins, calling on the name of the Lord.'"],[16,16,"\"It happened that, when I had returned to Jerusalem, and while I prayed in the temple, I fell into a trance,"],[17,17,"and saw him saying to me, 'Hurry and get out of Jerusalem quickly, because they will not receive testimony concerning me from you.'"],[18,18,"I said, 'Lord, they themselves know that I imprisoned and beat in every synagogue those who believed in you."],[19,19,"When the blood of Stephen, your witness, was shed, I also was standing by, and consenting to his death, and guarding the cloaks of those who killed him.'"],[20,20,"\"He said to me, 'Depart, for I will send you out far from here to the Gentiles.'\""],[21,21,"They listened to him until he said that, then they lifted up their voice, and said, \"Rid the earth of this fellow, for he isn't fit to live!\""],[22,22,"As they cried out, and threw off their cloaks, and threw dust into the air,"],[23,23,"the commanding officer commanded him to be brought into the barracks, ordering him to be examined by scourging, that he might know for what crime they shouted against him like that."],[24,24,"When they had tied him up with thongs, Paul asked the centurion who stood by, \"Is it lawful for you to scourge a man who is a Roman, and not found guilty?\""],[25,25,"When the centurion heard it, he went to the commanding officer and told him, \"Watch what you are about to do, for this man is a Roman!\""],[26,26,"The commanding officer came and asked him, \"Tell me, are you a Roman?\" He said, \"Yes.\""],[27,27,"The commanding officer answered, \"I bought my citizenship for a great price.\" Paul said, \"But I was born a Roman.\""],[28,28,"Immediately those who were about to examine him departed from him, and the commanding officer also was afraid when he realized that he was a Roman, because he had bound him."],[29,29,"But on the next day, desiring to know the truth about why he was accused by the Jews, he freed him from the bonds, and commanded the chief priests and all the council to come together, and brought Paul down and set him before them."]]},"phrases":[[144,21,6,7,"c"],[186,2,0,1,"c"],[186,7,12,13,"c"]],"lex":{"1":[755],"3":[3001],"4":[2591,71160],"5":[71250],"6":[7422],"10":[2920],"11":[9883],"15":[7554],"19":[21617,65598],"21":[13140],"23":[71385],"24":[2549,25478],"29":[20418]},"quotes":{"21":[["quotes","ruth",1,8],["quotes","ruth",1,13],["quotes","kings-ii",13,35],["quoted_by","generalis-elementaria-introductio",1,14]]},"notecited":{"20":[["eusebius-of-caesarea",6,"14","Acts 22, 21"]]}}
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and fathers, listen to the defense which I now make to you.\""],[1,1,"When they heard that he spoke to them in the Hebrew language, they were even more quiet. He said,"],[2,2,"\"I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, instructed according to the strict manner of the law of our fathers, being zealous for God, even as you all are this day."],[3,3,"I persecuted this Way to the death, binding and delivering into prisons both men and women."],[4,4,"As also the high priest and all the council of the elders testify, from whom also I received letters to the brothers, and journeyed to Damascus to bring them also who were there to Jerusalem in bonds to be punished."],[5,5,"It happened that, as I made my journey, and came close to Damascus, about noon, suddenly there shone from the sky a great light around me."],[6,6,"I fell to the ground, and heard a voice saying to me, 'Saul, Saul, why do you persecute me?'"],[7,7,"I answered, 'Who are you, Lord?' He said to me, 'I am Jesus of Nazareth, whom you persecute.'"],[8,8,"\"Those who were with me indeed saw the light and were afraid, but they didn't understand the voice of him who spoke to me."],[9,9,"I said, 'What shall I do, Lord?' The Lord said to me, 'Arise, and go into Damascus. There you will be told about all things which are appointed for you to do.'"],[10,10,"When I couldn't see for the glory of that light, being led by the hand of those who were with me, I came into Damascus."],[11,11,"One Ananias, a devout man according to the law, well reported of by all the Jews who lived there,"],[12,12,"came to me, and standing by me said to me, 'Brother Saul, receive your sight!' In that very hour I looked up at him."],[13,13,"He said, 'The God of our fathers has appointed you to know his will, and to see the Righteous One, and to hear a voice from his mouth."],[14,14,"For you will be a witness for him to all men of what you have seen and heard."],[15,15,"Now why do you wait? Arise, be baptized, and wash away your sins, calling on the name of the Lord.'"],[16,16,"\"It happened that, when I had returned to Jerusalem, and while I prayed in the temple, I fell into a trance,"],[17,17,"and saw him saying to me, 'Hurry and get out of Jerusalem quickly, because they will not receive testimony concerning me from you.'"],[18,18,"I said, 'Lord, they themselves know that I imprisoned and beat in every synagogue those who believed in you."],[19,19,"When the blood of Stephen, your witness, was shed, I also was standing by, and consenting to his death, and guarding the cloaks of those who killed him.'"],[20,20,"\"He said to me, 'Depart, for I will send you out far from here to the Gentiles.'\""],[21,21,"They listened to him until he said that, then they lifted up their voice, and said, \"Rid the earth of this fellow, for he isn't fit to live!\""],[22,22,"As they cried out, and threw off their cloaks, and threw dust into the air,"],[23,23,"the commanding officer commanded him to be brought into the barracks, ordering him to be examined by scourging, that he might know for what crime they shouted against him like that."],[24,24,"When they had tied him up with thongs, Paul asked the centurion who stood by, \"Is it lawful for you to scourge a man who is a Roman, and not found guilty?\""],[25,25,"When the centurion heard it, he went to the commanding officer and told him, \"Watch what you are about to do, for this man is a Roman!\""],[26,26,"The commanding officer came and asked him, \"Tell me, are you a Roman?\" He said, \"Yes.\""],[27,27,"The commanding officer answered, \"I bought my citizenship for a great price.\" Paul said, \"But I was born a Roman.\""],[28,28,"Immediately those who were about to examine him departed from him, and the commanding officer also was afraid when he realized that he was a Roman, because he had bound him."],[29,29,"But on the next day, desiring to know the truth about why he was accused by the Jews, he freed him from the bonds, and commanded the chief priests and all the council to come together, and brought Paul down and set him before them."]]},"phrases":[[144,21,6,7,"c"],[186,2,0,1,"c"],[186,7,12,13,"c"]],"lex":{"1":[755],"3":[3001],"4":[2591,71160],"5":[71250],"6":[7422],"10":[2920],"11":[9883],"15":[7554],"19":[21617,65598],"21":[13140],"23":[71385],"24":[2549,25478],"29":[20418]},"quotes":{"6":[["quoted_by","origen-commentary-on-john-books-1-2-6-10",1,70]],"21":[["quotes","ruth",1,8],["quotes","ruth",1,13],["quotes","kings-ii",13,35],["quoted_by","generalis-elementaria-introductio",1,14],["quoted_by","origen-commentary-on-matthew-books-12-14",14,16],["quoted_by","origen-commentary-on-matthew-books-12-14",14,18],["quoted_by","origen-commentary-on-john-books-1-2-6-10",1,69]]},"notecited":{"20":[["eusebius-of-caesarea",6,"14","Acts 22, 21"]],"21":[["origen-commentary-on-matthew-books-12-14",14,"17","5 ff Vgl. Eph. 5, 31.32 — 18 f Luc. 23, 18 (vgl. Act. 22, 22) 21 — 24 Jes. 50, 1 — 28 f Vgl. Phil. 2, 6 3 ἀποκρίση Η 12 ὃ οὖν ΚΙ, vgl. lat. οὒς M H 16 ἐπιβουλεύουσα ... ἀποκτείνουσα Μ 19 <καὶ> KI Koe, vgl. lat. 25 τὸ <Η "],["origen-commentary-on-matthew-books-12-14",14,"19","4f Luc. 23, 21. 18 (vgl. Act. 22, 22) – 6 ff Matth. 27, 25 – 9 ff Luc. 21, 20–11 Vgl. Matth. 23, 38 Parr. – 12 Jes. 1, 8 – 18 ff Vgl. Deut. 24, 1 – 23 Kol. 2, 14 – 31 ff Vgl. Deut. 24, 1"],["origen-commentary-on-john-books-1-2-6-10",1,"76","2 Vgl. Mark.l4,10f. c.Par.— 3 Act. 22,22 + Luk. 23,21; vgl. Job. 19,15.—4 Vgl. Matth. 27, 29. — 8 Act. 9, 4f. — 9 Vgl. Luk. 20, 11. — 10 Luk. 8, 14. — 15 Vgl. Luk. 7, 38. — Matth. 25, 35. — 16 I Kor. 12, 26. — Vgl. Luk. "]]}}
\ No newline at end of file
diff --git a/text/acts/23.json b/text/acts/23.json
index 26b027dae084429654ebc54f16c4685e5a023292..2e3567431d0ddcff13d4cdc51e9c37ada246ffb6 100644
--- a/text/acts/23.json
+++ b/text/acts/23.json
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looking steadfastly at the council, said, \"Brothers, I have lived before God in all good conscience until this day.\""],[1,1,"The high priest, Ananias, commanded those who stood by him to strike him on the mouth."],[2,2,"Then Paul said to him, \"God will strike you, you whitewashed wall! Do you sit to judge me according to the law, and command me to be struck contrary to the law?\""],[3,3,"Those who stood by said, \"Do you malign God's high priest?\""],[4,4,"Paul said, \"I didn't know, brothers, that he was high priest. For it is written, 'You shall not speak evil of a ruler of your people.'\""],[5,5,"But when Paul perceived that the one part were Sadducees and the other Pharisees, he cried out in the council, \"Men and brothers, I am a Pharisee, a son of Pharisees. Concerning the hope and resurrection of the dead I am being judged!\""],[6,6,"When he had said this, an argument arose between the Pharisees and Sadducees, and the assembly was divided."],[7,7,"For the Sadducees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess all of these."],[8,8,"A great clamor arose, and some of the scribes of the Pharisees part stood up, and contended, saying, \"We find no evil in this man. But if a spirit or angel has spoken to him, let's not fight against God!\""],[9,9,"When a great argument arose, the commanding officer, fearing that Paul would be torn in pieces by them, commanded the soldiers to go down and take him by force from among them, and bring him into the barracks."],[10,10,"The following night, the Lord stood by him, and said, \"Cheer up, Paul, for as you have testified about me at Jerusalem, so you must testify also at Rome.\""],[11,11,"When it was day, some of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink until they had killed Paul."],[12,12,"There were more than forty people who had made this conspiracy."],[13,13,"They came to the chief priests and the elders, and said, \"We have bound ourselves under a great curse, to taste nothing until we have killed Paul."],[14,14,"Now therefore, you with the council inform the commanding officer that he should bring him down to you tomorrow, as though you were going to judge his case more exactly. We are ready to kill him before he comes near.\""],[15,15,"But Paul's sister's son heard of their lying in wait, and he came and entered into the barracks and told Paul."],[16,16,"Paul summoned one of the centurions, and said, \"Bring this young man to the commanding officer, for he has something to tell him.\""],[17,17,"So he took him, and brought him to the commanding officer, and said, \"Paul, the prisoner, summoned me and asked me to bring this young man to you, who has something to tell you.\""],[18,18,"The commanding officer took him by the hand, and going aside, asked him privately, \"What is it that you have to tell me?\""],[19,19,"He said, \"The Jews have agreed to ask you to bring down Paul tomorrow to the council, as though intending to inquire somewhat more accurately concerning him."],[20,20,"Therefore don't yield to them, for more than forty men lie in wait for him, who have bound themselves under a curse neither to eat nor to drink until they have killed him. Now they are ready, looking for the promise from you.\""],[21,21,"So the commanding officer let the young man go, charging him, \"Tell no one that you have told these things to me.\""],[22,22,"He called to himself two of the centurions, and said, \"Prepare two hundred soldiers to go as far as Caesarea, with seventy horsemen, and two hundred men armed with spears, at the third hour of the night.\""],[23,23,"He asked them to provide animals, that they might set Paul on one, and bring him safely to Felix the governor."],[24,24,"He wrote a letter like this:"],[25,25,"\"Claudius Lysias to the most excellent governor Felix: Greetings."],[26,26,"\"This man was seized by the Jews, and was about to be killed by them, when I came with the soldiers and rescued him, having learned that he was a Roman."],[27,27,"Desiring to know the cause why they accused him, I brought him down to their council."],[28,28,"I found him to be accused about questions of their law, but to have nothing laid to his charge worthy of death or of bonds."],[29,29,"When I was told that the Jews lay in wait for the man, I sent him to you immediately, charging his accusers also to bring their accusations against him before you. Farewell.\""],[30,30,"So the soldiers, carrying out their orders, took Paul and brought him by night to Antipatris."],[31,31,"But on the next day they left the horsemen to go with him, and returned to the barracks."],[32,32,"They, when they came to Caesarea and delivered the letter to the governor, presented Paul also before him."],[33,33,"When the governor had read it, he asked what province he was from. When he understood that he was from Cilicia, he said,"],[34,34,"\"I will hear you fully when your accusers also arrive.\" He commanded that he be kept in Herod's palace."]]},"phrases":[],"lex":{"0":[16551,41687,42051,110553],"2":[1064,3515,4348],"5":[10432],"7":[70786],"10":[129],"11":[21791],"13":[70953],"20":[19638],"22":[392,132345],"23":[1498,12294],"25":[21652],"33":[48255],"34":[15764,37829,108672]},"quotes":{},"notecited":{"12":[["eusebius-of-caesarea",2,"23","Acts 23, 13-15; 25, 3"]]}}
\ No newline at end of file
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looking steadfastly at the council, said, \"Brothers, I have lived before God in all good conscience until this day.\""],[1,1,"The high priest, Ananias, commanded those who stood by him to strike him on the mouth."],[2,2,"Then Paul said to him, \"God will strike you, you whitewashed wall! Do you sit to judge me according to the law, and command me to be struck contrary to the law?\""],[3,3,"Those who stood by said, \"Do you malign God's high priest?\""],[4,4,"Paul said, \"I didn't know, brothers, that he was high priest. For it is written, 'You shall not speak evil of a ruler of your people.'\""],[5,5,"But when Paul perceived that the one part were Sadducees and the other Pharisees, he cried out in the council, \"Men and brothers, I am a Pharisee, a son of Pharisees. Concerning the hope and resurrection of the dead I am being judged!\""],[6,6,"When he had said this, an argument arose between the Pharisees and Sadducees, and the assembly was divided."],[7,7,"For the Sadducees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess all of these."],[8,8,"A great clamor arose, and some of the scribes of the Pharisees part stood up, and contended, saying, \"We find no evil in this man. But if a spirit or angel has spoken to him, let's not fight against God!\""],[9,9,"When a great argument arose, the commanding officer, fearing that Paul would be torn in pieces by them, commanded the soldiers to go down and take him by force from among them, and bring him into the barracks."],[10,10,"The following night, the Lord stood by him, and said, \"Cheer up, Paul, for as you have testified about me at Jerusalem, so you must testify also at Rome.\""],[11,11,"When it was day, some of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink until they had killed Paul."],[12,12,"There were more than forty people who had made this conspiracy."],[13,13,"They came to the chief priests and the elders, and said, \"We have bound ourselves under a great curse, to taste nothing until we have killed Paul."],[14,14,"Now therefore, you with the council inform the commanding officer that he should bring him down to you tomorrow, as though you were going to judge his case more exactly. We are ready to kill him before he comes near.\""],[15,15,"But Paul's sister's son heard of their lying in wait, and he came and entered into the barracks and told Paul."],[16,16,"Paul summoned one of the centurions, and said, \"Bring this young man to the commanding officer, for he has something to tell him.\""],[17,17,"So he took him, and brought him to the commanding officer, and said, \"Paul, the prisoner, summoned me and asked me to bring this young man to you, who has something to tell you.\""],[18,18,"The commanding officer took him by the hand, and going aside, asked him privately, \"What is it that you have to tell me?\""],[19,19,"He said, \"The Jews have agreed to ask you to bring down Paul tomorrow to the council, as though intending to inquire somewhat more accurately concerning him."],[20,20,"Therefore don't yield to them, for more than forty men lie in wait for him, who have bound themselves under a curse neither to eat nor to drink until they have killed him. Now they are ready, looking for the promise from you.\""],[21,21,"So the commanding officer let the young man go, charging him, \"Tell no one that you have told these things to me.\""],[22,22,"He called to himself two of the centurions, and said, \"Prepare two hundred soldiers to go as far as Caesarea, with seventy horsemen, and two hundred men armed with spears, at the third hour of the night.\""],[23,23,"He asked them to provide animals, that they might set Paul on one, and bring him safely to Felix the governor."],[24,24,"He wrote a letter like this:"],[25,25,"\"Claudius Lysias to the most excellent governor Felix: Greetings."],[26,26,"\"This man was seized by the Jews, and was about to be killed by them, when I came with the soldiers and rescued him, having learned that he was a Roman."],[27,27,"Desiring to know the cause why they accused him, I brought him down to their council."],[28,28,"I found him to be accused about questions of their law, but to have nothing laid to his charge worthy of death or of bonds."],[29,29,"When I was told that the Jews lay in wait for the man, I sent him to you immediately, charging his accusers also to bring their accusations against him before you. Farewell.\""],[30,30,"So the soldiers, carrying out their orders, took Paul and brought him by night to Antipatris."],[31,31,"But on the next day they left the horsemen to go with him, and returned to the barracks."],[32,32,"They, when they came to Caesarea and delivered the letter to the governor, presented Paul also before him."],[33,33,"When the governor had read it, he asked what province he was from. When he understood that he was from Cilicia, he said,"],[34,34,"\"I will hear you fully when your accusers also arrive.\" He commanded that he be kept in Herod's palace."]]},"phrases":[],"lex":{"0":[16551,41687,42051,110553],"2":[1064,3515,4348],"5":[10432],"7":[70786],"10":[129],"11":[21791],"13":[70953],"20":[19638],"22":[392,132345],"23":[1498,12294],"25":[21652],"33":[48255],"34":[15764,37829,108672]},"quotes":{"6":[["quoted_by","origen-commentary-on-matthew-books-12-14",12,4]]},"notecited":{"12":[["eusebius-of-caesarea",2,"23","Acts 23, 13-15; 25, 3"]]}}
\ No newline at end of file
diff --git a/text/acts/26.json b/text/acts/26.json
index 7529251e407305364fee9c5a72a3f2636b43f37a..9b0115f82c8e9c78af73f8719d9aaaeba27b8c11 100644
--- a/text/acts/26.json
+++ b/text/acts/26.json
@@ -1 +1 @@
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said to Paul, \"You may speak for yourself.\" Then Paul stretched out his hand, and made his defense."],[1,1,"\"I think myself happy, King Agrippa, that I am to make my defense before you this day concerning all the things whereof I am accused by the Jews,"],[2,2,"especially because you are expert in all customs and questions which are among the Jews. Therefore I beg you to hear me patiently."],[3,3,"\"Indeed, all the Jews know my way of life from my youth up, which was from the beginning among my own nation and at Jerusalem;"],[4,4,"having known me from the first, if they are willing to testify, that after the strictest sect of our religion I lived a Pharisee."],[5,5,"Now I stand here to be judged for the hope of the promise made by God to our fathers,"],[6,6,"which our twelve tribes, earnestly serving night and day, hope to attain. Concerning this hope I am accused by the Jews, King Agrippa!"],[7,7,"Why is it judged incredible with you, if God does raise the dead?"],[8,8,"\"I myself most assuredly thought that I ought to do many things contrary to the name of Jesus of Nazareth."],[9,9,"This I also did in Jerusalem. I both shut up many of the saints in prisons, having received authority from the chief priests, and when they were put to death I gave my vote against them."],[10,10,"Punishing them often in all the synagogues, I tried to make them blaspheme. Being exceedingly enraged against them, I persecuted them even to foreign cities."],[11,11,"\"Whereupon as I journeyed to Damascus with the authority and commission from the chief priests,"],[12,12,"at noon, O King, I saw on the way a light from the sky, brighter than the sun, shining around me and those who traveled with me."],[13,13,"When we had all fallen to the earth, I heard a voice saying to me in the Hebrew language, 'Saul, Saul, why do you persecute me? It is hard for you to kick against the goads.'"],[14,14,"\"I said, 'Who are you, Lord?' \"He said, 'I am Jesus, whom you persecute."],[15,15,"But arise, and stand on your feet, for to this end have I appeared to you, to appoint you a servant and a witness both of the things which you have seen, and of the things which I will reveal to you;"],[16,16,"delivering you from the people, and from the Gentiles, to whom I send you,"],[17,17,"to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive remission of sins and an inheritance among those who are sanctified by faith in me.'"],[18,18,"\"Therefore, King Agrippa, I was not disobedient to the heavenly vision,"],[19,19,"but declared first to them of Damascus, at Jerusalem, and throughout all the country of Judea, and also to the Gentiles, that they should repent and turn to God, doing works worthy of repentance."],[20,20,"For this reason the Jews seized me in the temple, and tried to kill me."],[21,21,"Having therefore obtained the help that is from God, I stand to this day testifying both to small and great, saying nothing but what the prophets and Moses did say should come,"],[22,22,"how the Christ must suffer, and how he first by the resurrection of the dead should proclaim light both to these people and to the Gentiles.\""],[23,23,"As he thus made his defense, Festus said with a loud voice, \"Paul, you are crazy! Your great learning is driving you insane!\""],[24,24,"But he said, \"I am not crazy, most excellent Festus, but boldly declare words of truth and reasonableness."],[25,25,"For the king knows of these things, to whom also I speak freely. For I am persuaded that none of these things is hidden from him, for this has not been done in a corner."],[26,26,"King Agrippa, do you believe the prophets? I know that you believe.\""],[27,27,"Agrippa said to Paul, \"With a little persuasion are you trying to make me a Christian?\""],[28,28,"Paul said, \"I pray to God, that whether with little or with much, not only you, but also all that hear me this day, might become such as I am, except for these bonds.\""],[29,29,"The king rose up with the governor, and Bernice, and those who sat with them."],[30,30,"When they had withdrawn, they spoke one to another, saying, \"This man does nothing worthy of death or of bonds.\""],[31,31,"Agrippa said to Festus, \"This man might have been set free if he had not appealed to Caesar.\""]]},"phrases":[[65,17,18,19,"c"],[186,14,12,13,"c"],[186,28,27,28,"c"],[290,13,24,26,"c"]],"lex":{"2":[48978,71398],"3":[71399],"4":[11509,29787],"6":[156178],"10":[71401],"11":[34767,109571],"12":[47470],"13":[8473],"17":[18861],"19":[137381],"22":[133930],"23":[36368],"24":[15983],"25":[17005],"27":[497],"28":[70707],"29":[110817]},"quotes":{"15":[["quotes","jezekiel",2,0]],"17":[["quoted_by","clement-of-alexandria",1,91]],"22":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",4,7]]},"notecited":{"17":[["epistula-i-ad-corinthios",59,"2","Acts 26, 18"]],"13":[["theodoretus-historia-ecclesiastica",4,"34","6—18 vgl. Sozomen. VI 40, 1. Synax. 715, 56. 865, 29. Acta SS Mai. VII Synops. 60, 27. Zonar. XIII 16, 17 S. 77, 18 — 14 Act. 26, 14"]]}}
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said to Paul, \"You may speak for yourself.\" Then Paul stretched out his hand, and made his defense."],[1,1,"\"I think myself happy, King Agrippa, that I am to make my defense before you this day concerning all the things whereof I am accused by the Jews,"],[2,2,"especially because you are expert in all customs and questions which are among the Jews. Therefore I beg you to hear me patiently."],[3,3,"\"Indeed, all the Jews know my way of life from my youth up, which was from the beginning among my own nation and at Jerusalem;"],[4,4,"having known me from the first, if they are willing to testify, that after the strictest sect of our religion I lived a Pharisee."],[5,5,"Now I stand here to be judged for the hope of the promise made by God to our fathers,"],[6,6,"which our twelve tribes, earnestly serving night and day, hope to attain. Concerning this hope I am accused by the Jews, King Agrippa!"],[7,7,"Why is it judged incredible with you, if God does raise the dead?"],[8,8,"\"I myself most assuredly thought that I ought to do many things contrary to the name of Jesus of Nazareth."],[9,9,"This I also did in Jerusalem. I both shut up many of the saints in prisons, having received authority from the chief priests, and when they were put to death I gave my vote against them."],[10,10,"Punishing them often in all the synagogues, I tried to make them blaspheme. Being exceedingly enraged against them, I persecuted them even to foreign cities."],[11,11,"\"Whereupon as I journeyed to Damascus with the authority and commission from the chief priests,"],[12,12,"at noon, O King, I saw on the way a light from the sky, brighter than the sun, shining around me and those who traveled with me."],[13,13,"When we had all fallen to the earth, I heard a voice saying to me in the Hebrew language, 'Saul, Saul, why do you persecute me? It is hard for you to kick against the goads.'"],[14,14,"\"I said, 'Who are you, Lord?' \"He said, 'I am Jesus, whom you persecute."],[15,15,"But arise, and stand on your feet, for to this end have I appeared to you, to appoint you a servant and a witness both of the things which you have seen, and of the things which I will reveal to you;"],[16,16,"delivering you from the people, and from the Gentiles, to whom I send you,"],[17,17,"to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive remission of sins and an inheritance among those who are sanctified by faith in me.'"],[18,18,"\"Therefore, King Agrippa, I was not disobedient to the heavenly vision,"],[19,19,"but declared first to them of Damascus, at Jerusalem, and throughout all the country of Judea, and also to the Gentiles, that they should repent and turn to God, doing works worthy of repentance."],[20,20,"For this reason the Jews seized me in the temple, and tried to kill me."],[21,21,"Having therefore obtained the help that is from God, I stand to this day testifying both to small and great, saying nothing but what the prophets and Moses did say should come,"],[22,22,"how the Christ must suffer, and how he first by the resurrection of the dead should proclaim light both to these people and to the Gentiles.\""],[23,23,"As he thus made his defense, Festus said with a loud voice, \"Paul, you are crazy! Your great learning is driving you insane!\""],[24,24,"But he said, \"I am not crazy, most excellent Festus, but boldly declare words of truth and reasonableness."],[25,25,"For the king knows of these things, to whom also I speak freely. For I am persuaded that none of these things is hidden from him, for this has not been done in a corner."],[26,26,"King Agrippa, do you believe the prophets? I know that you believe.\""],[27,27,"Agrippa said to Paul, \"With a little persuasion are you trying to make me a Christian?\""],[28,28,"Paul said, \"I pray to God, that whether with little or with much, not only you, but also all that hear me this day, might become such as I am, except for these bonds.\""],[29,29,"The king rose up with the governor, and Bernice, and those who sat with them."],[30,30,"When they had withdrawn, they spoke one to another, saying, \"This man does nothing worthy of death or of bonds.\""],[31,31,"Agrippa said to Festus, \"This man might have been set free if he had not appealed to Caesar.\""]]},"phrases":[[65,17,18,19,"c"],[186,14,12,13,"c"],[186,28,27,28,"c"],[290,13,24,26,"c"]],"lex":{"2":[48978,71398],"3":[71399],"4":[11509,29787],"6":[156178],"10":[71401],"11":[34767,109571],"12":[47470],"13":[8473],"17":[18861],"19":[137381],"22":[133930],"23":[36368],"24":[15983],"25":[17005],"27":[497],"28":[70707],"29":[110817]},"quotes":{"13":[["quoted_by","origen-commentary-on-john-books-1-2-6-10",1,70]],"14":[["quoted_by","origen-commentary-on-john-books-1-2-6-10",1,70]],"15":[["quotes","jezekiel",2,0]],"17":[["quoted_by","clement-of-alexandria",1,91]],"22":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",4,7]]},"notecited":{"17":[["epistula-i-ad-corinthios",59,"2","Acts 26, 18"]],"13":[["theodoretus-historia-ecclesiastica",4,"34","6—18 vgl. Sozomen. VI 40, 1. Synax. 715, 56. 865, 29. Acta SS Mai. VII Synops. 60, 27. Zonar. XIII 16, 17 S. 77, 18 — 14 Act. 26, 14"]]}}
\ No newline at end of file
diff --git a/text/acts/28.json b/text/acts/28.json
index 8449da87f714d584f5b5ffd22822ac5c4f749bb9..660470f9fb17f5f755eae93adbd5d663faa6abc9 100644
--- a/text/acts/28.json
+++ b/text/acts/28.json
@@ -1 +1 @@
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we had escaped, then we knew that the island was called Malta."],[1,1,"The natives shown us no common kindness; for they kindled a fire, and received us all, because of the present rain, and because of the cold."],[2,2,"But when Paul had gathered a bundle of sticks and laid them on the fire, a viper came out because of the heat, and fastened on his hand."],[3,3,"When the natives saw the creature hanging from his hand, they said one to another, \"No doubt this man is a murderer, whom, though he has escaped from the sea, yet Justice has not allowed to live.\""],[4,4,"However he shook off the creature into the fire, and wasn't harmed."],[5,5,"But they expected that he would have swollen, or fallen down dead suddenly, but when they were long in expectation and saw nothing bad happen to him, they changed their minds, and said that he was a god."],[6,6,"Now in the neighborhood of that place were lands belonging to the chief man of the island, named Publius, who received us, and courteously entertained us three days."],[7,7,"It was so, that the father of Publius lay sick of fever and dysentery. Paul entered in to him, prayed, and laying his hands on him, healed him."],[8,8,"Then when this was done, the rest also that had diseases in the island came, and were cured."],[9,9,"They also honored us with many honors, and when we sailed, they put on board the things that we needed."],[10,10,"After three months, we set sail in a ship of Alexandria which had wintered in the island, whose sign was \"The Twin Brothers.\""],[11,11,"Touching at Syracuse, we stayed there three days."],[12,12,"From there we circled around and arrived at Rhegium. After one day, a south wind sprang up, and on the second day we came to Puteoli,"],[13,13,"where we found brothers, and were entreated to stay with them seven days. So we came to Rome."],[14,14,"From there the brothers, when they heard of us, came to meet us as far as The Market of Appius and The Three Taverns; whom when Paul saw, he thanked God, and took courage."],[15,15,"When we entered into Rome, the centurion delivered the prisoners to the captain of the guard, but Paul was allowed to stay by himself with the soldier who guarded him."],[16,16,"It happened that after three days Paul called together those who were the leaders of the Jews. When they had come together, he said to them, \"I, brothers, though I had done nothing against the people, or the customs of our fathers, still was delivered prisoner from Jerusalem into the hands of the Romans,"],[17,17,"who, when they had examined me, desired to set me free, because there was no cause of death in me."],[18,18,"But when the Jews spoke against it, I was constrained to appeal to Caesar, not that I had anything about which to accuse my nation."],[19,19,"For this cause therefore I asked you to see and to speak with me. For because of the hope of Israel I am bound with this chain.\""],[20,20,"They said to him, \"We neither received letters from Judea concerning you, nor did any of the brothers come here and report or speak any evil of you."],[21,21,"But we desire to hear from you what you think. For, as concerning this sect, it is known to us that everywhere it is spoken against.\""],[22,22,"When they had appointed him a day, they came to him into his lodging in great number. He explained to them, testifying about the Kingdom of God, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning until evening."],[23,23,"Some believed the things which were spoken, and some disbelieved."],[24,24,"When they didn't agree among themselves, they departed after Paul had spoken one word, \"The Holy Spirit spoke well through Isaiah, the prophet, to our fathers,"],[25,25,"saying, 'Go to this people, and say, In hearing, you will hear, And will in no way understand. In seeing, you will see, And will in no way perceive."],[26,26,"For this people's heart has grown callous. Their ears are dull of hearing. Their eyes they have closed. Lest they should see with their eyes, Hear with their ears, Understand with their heart, And would turn again, And I would heal them.'"],[27,27,"\"Be it known therefore to you, that the salvation of God is sent to the Gentiles. They will also hear.\""],[28,28,"When he had said these words, the Jews departed, having a great dispute among themselves. Paul stayed two whole years in his own rented house, and received all who went in to him,"],[29,29,"preaching the Kingdom of God, and teaching the things concerning the Lord Jesus Christ with all boldness, without hinderance."]]},"phrases":[[46,4,9,11,"c"],[66,24,15,17,"c"]],"lex":{"0":[18640],"1":[23202,40862],"2":[1081,15766,31026,33781],"3":[7895],"5":[1556,14972],"6":[3392,37439],"7":[71423,113913],"10":[50269],"12":[3647],"13":[17705],"14":[3025,19917,35247,37567],"16":[22588],"19":[4371],"21":[11509],"24":[16352],"25":[18806],"28":[45029,55964],"29":[49958]},"quotes":{"25":[["quotes","esaias",6,8],["quoted_by","demonstratio-evangelica",2,129],["quoted_by","demonstratio-evangelica",7,5],["quoted_by","demonstratio-evangelica",7,16],["quoted_by","demonstratio-evangelica",7,93],["quoted_by","demonstratio-evangelica",8,223],["quoted_by","demonstratio-evangelica",9,179],["quoted_by","demonstratio-evangelica",9,182]],"26":[["quotes","esaias",6,9],["quoted_by","demonstratio-evangelica",2,129],["quoted_by","demonstratio-evangelica",7,5],["quoted_by","demonstratio-evangelica",7,8],["quoted_by","demonstratio-evangelica",7,16],["quoted_by","demonstratio-evangelica",7,94],["quoted_by","demonstratio-evangelica",8,223],["quoted_by","demonstratio-evangelica",9,179]],"29":[["quoted_by","libros-quinque-adversus-haereses",1,1]]},"notecited":{"28":[["historia-ecclesiastica",2,"22.2","12 Act. 21, 38. 20 Col. 4, 10. 21 Act. 28, 30."]]}}
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we had escaped, then we knew that the island was called Malta."],[1,1,"The natives shown us no common kindness; for they kindled a fire, and received us all, because of the present rain, and because of the cold."],[2,2,"But when Paul had gathered a bundle of sticks and laid them on the fire, a viper came out because of the heat, and fastened on his hand."],[3,3,"When the natives saw the creature hanging from his hand, they said one to another, \"No doubt this man is a murderer, whom, though he has escaped from the sea, yet Justice has not allowed to live.\""],[4,4,"However he shook off the creature into the fire, and wasn't harmed."],[5,5,"But they expected that he would have swollen, or fallen down dead suddenly, but when they were long in expectation and saw nothing bad happen to him, they changed their minds, and said that he was a god."],[6,6,"Now in the neighborhood of that place were lands belonging to the chief man of the island, named Publius, who received us, and courteously entertained us three days."],[7,7,"It was so, that the father of Publius lay sick of fever and dysentery. Paul entered in to him, prayed, and laying his hands on him, healed him."],[8,8,"Then when this was done, the rest also that had diseases in the island came, and were cured."],[9,9,"They also honored us with many honors, and when we sailed, they put on board the things that we needed."],[10,10,"After three months, we set sail in a ship of Alexandria which had wintered in the island, whose sign was \"The Twin Brothers.\""],[11,11,"Touching at Syracuse, we stayed there three days."],[12,12,"From there we circled around and arrived at Rhegium. After one day, a south wind sprang up, and on the second day we came to Puteoli,"],[13,13,"where we found brothers, and were entreated to stay with them seven days. So we came to Rome."],[14,14,"From there the brothers, when they heard of us, came to meet us as far as The Market of Appius and The Three Taverns; whom when Paul saw, he thanked God, and took courage."],[15,15,"When we entered into Rome, the centurion delivered the prisoners to the captain of the guard, but Paul was allowed to stay by himself with the soldier who guarded him."],[16,16,"It happened that after three days Paul called together those who were the leaders of the Jews. When they had come together, he said to them, \"I, brothers, though I had done nothing against the people, or the customs of our fathers, still was delivered prisoner from Jerusalem into the hands of the Romans,"],[17,17,"who, when they had examined me, desired to set me free, because there was no cause of death in me."],[18,18,"But when the Jews spoke against it, I was constrained to appeal to Caesar, not that I had anything about which to accuse my nation."],[19,19,"For this cause therefore I asked you to see and to speak with me. For because of the hope of Israel I am bound with this chain.\""],[20,20,"They said to him, \"We neither received letters from Judea concerning you, nor did any of the brothers come here and report or speak any evil of you."],[21,21,"But we desire to hear from you what you think. For, as concerning this sect, it is known to us that everywhere it is spoken against.\""],[22,22,"When they had appointed him a day, they came to him into his lodging in great number. He explained to them, testifying about the Kingdom of God, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning until evening."],[23,23,"Some believed the things which were spoken, and some disbelieved."],[24,24,"When they didn't agree among themselves, they departed after Paul had spoken one word, \"The Holy Spirit spoke well through Isaiah, the prophet, to our fathers,"],[25,25,"saying, 'Go to this people, and say, In hearing, you will hear, And will in no way understand. In seeing, you will see, And will in no way perceive."],[26,26,"For this people's heart has grown callous. Their ears are dull of hearing. Their eyes they have closed. Lest they should see with their eyes, Hear with their ears, Understand with their heart, And would turn again, And I would heal them.'"],[27,27,"\"Be it known therefore to you, that the salvation of God is sent to the Gentiles. They will also hear.\""],[28,28,"When he had said these words, the Jews departed, having a great dispute among themselves. Paul stayed two whole years in his own rented house, and received all who went in to him,"],[29,29,"preaching the Kingdom of God, and teaching the things concerning the Lord Jesus Christ with all boldness, without hinderance."]]},"phrases":[[46,4,9,11,"c"],[66,24,15,17,"c"]],"lex":{"0":[18640],"1":[23202,40862],"2":[1081,15766,31026,33781],"3":[7895],"5":[1556,14972],"6":[3392,37439],"7":[71423,113913],"10":[50269],"12":[3647],"13":[17705],"14":[3025,19917,35247,37567],"16":[22588],"19":[4371],"21":[11509],"24":[16352],"25":[18806],"28":[45029,55964],"29":[49958]},"quotes":{"25":[["quotes","esaias",6,8],["quoted_by","demonstratio-evangelica",2,129],["quoted_by","demonstratio-evangelica",7,5],["quoted_by","demonstratio-evangelica",7,16],["quoted_by","demonstratio-evangelica",7,93],["quoted_by","demonstratio-evangelica",8,223],["quoted_by","demonstratio-evangelica",9,179],["quoted_by","demonstratio-evangelica",9,182],["quoted_by","origen-contra-celsum",2,7],["quoted_by","origen-commentary-on-john-books-1-2-6-10",2,177]],"26":[["quotes","esaias",6,9],["quoted_by","demonstratio-evangelica",2,129],["quoted_by","demonstratio-evangelica",7,5],["quoted_by","demonstratio-evangelica",7,8],["quoted_by","demonstratio-evangelica",7,16],["quoted_by","demonstratio-evangelica",7,94],["quoted_by","demonstratio-evangelica",8,223],["quoted_by","demonstratio-evangelica",9,179],["quoted_by","origen-contra-celsum",2,7]],"29":[["quoted_by","libros-quinque-adversus-haereses",1,1]]},"notecited":{"28":[["historia-ecclesiastica",2,"22.2","12 Act. 21, 38. 20 Col. 4, 10. 21 Act. 28, 30."]]}}
\ No newline at end of file
diff --git a/text/acts/3.json b/text/acts/3.json
index 6f05651414d744e77af8ebd7cd1397e9216fa888..715293a995617047a4aac5814a042c3d0ec5aff3 100644
--- a/text/acts/3.json
+++ b/text/acts/3.json
@@ -1 +1 @@
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and John were going up into the temple at the hour of prayer, the ninth hour."],[1,1,"A certain man who was lame from his mother's womb was being carried, whom they laid daily at the door of the temple which is called Beautiful, to ask gifts for the needy of those who entered into the temple."],[2,2,"Seeing Peter and John about to go into the temple, he asked to receive gifts for the needy."],[3,3,"Peter, fastening his eyes on him, with John, said, \"Look at us.\""],[4,4,"He listened to them, expecting to receive something from them."],[5,5,"But Peter said, \"Silver and gold have I none, but what I have, that I give you. In the name of Jesus Christ of Nazareth, rise and walk!\""],[6,6,"He took him by the right hand, and raised him up. Immediately his feet and his ankle bones received strength."],[7,7,"Leaping up, he stood, and began to walk. He entered with them into the temple, walking, leaping, and praising God."],[8,8,"All the people saw him walking and praising God."],[9,9,"They recognized him, that it was he who sat begging for gifts for the needy at the Beautiful Gate of the temple. They were filled with wonder and amazement at that which had happened to him."],[10,10,"As the lame man who was healed held Peter and John, all the people ran together to them in the porch that is called Solomon's, greatly wondering."],[11,11,"When Peter saw it, he answered to the people, \"You men of Israel, why do you marvel at this man? Why do you fasten your eyes on us, as though by our own power or godliness we had made him walk?"],[12,12,"The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified his Servant Jesus, whom you delivered up, and denied before the face of Pilate, when he had determined to release him."],[13,13,"But you denied the Holy and Righteous One, and asked for a murderer to be granted to you,"],[14,14,"and killed the Prince of life, whom God raised from the dead, whereof we are witnesses."],[15,15,"By faith in his name has his name made this man strong, whom you see and know. Yes, the faith which is through him has given him this perfect soundness in the presence of you all."],[16,16,"\"Now, brothers, I know that you did this in ignorance, as did also your rulers."],[17,17,"But the things which God announced by the mouth of all his prophets, that Christ should suffer, he thus fulfilled."],[18,18,"\"Repent therefore, and turn again, that your sins may be blotted out, that so there may come times of refreshing from the presence of the Lord,"],[19,19,"and that he may send Christ Jesus, who was ordained for you before,"],[20,20,"whom the heaven must receive until the times of restoration of all things, whereof God spoke by the mouth of his holy prophets that have been from ancient times."],[21,21,"For Moses indeed said to the fathers, 'The Lord God will raise up a prophet to you from among your brothers, like me. You shall listen to him in all things whatever he says to you."],[22,22,"It will be, that every soul that will not listen to that prophet will be utterly destroyed from among the people.'"],[23,23,"Yes, and all the prophets from Samuel and those who followed after, as many as have spoken, they also told of these days."],[24,24,"You are the sons of the prophets, and of the covenant which God made with our fathers, saying to Abraham, 'In your seed will all the families of the earth be blessed.'"],[25,25,"God, having raised up his servant, Jesus, sent him to you first, to bless you, in turning away everyone of you from your wickedness.\""]]},"phrases":[],"lex":{"1":[9188],"5":[20493,21672],"6":[5882,13137,71190,71191,107793,108089],"7":[3132],"9":[9188],"10":[71192],"13":[15786],"14":[19587],"15":[58867,70859,71190],"18":[19731],"19":[48137,71196],"20":[43020],"21":[240,28477],"22":[71197],"24":[15827,96593],"25":[12517]},"quotes":{"5":[["quoted_by","eusebius-of-caesarea",5,8],["quoted_by","epistulae-vii-genuinae",6,7],["quoted_by","libros-quinque-adversus-haereses",1,25],["quoted_by","historia-ecclesiastica",5,100],["quoted_by","demonstratio-evangelica",3,159],["quoted_by","acts-of-john",1,10],["quoted_by","acts-of-john",1,18],["quoted_by","acta-philippi-tlg2948-tlg001",1,83],["quoted_by","acta-philippi-tlg2948-tlg001",1,96]],"12":[["quotes","kings-iii",18,35],["quotes","chronicles-i",29,17],["quoted_by","clement-of-alexandria",5,62],["quoted_by","dialogus-cum-tryphone",59,2],["quoted_by","refutatio-omnium-haeresium",7,24]],"14":[["quoted_by","historia-ecclesiastica",3,63]],"20":[["quoted_by","demonstratio-evangelica",7,224],["quoted_by","eusebius-of-caesarea-2",2,110],["quoted_by","de-ecclesiastica-theologia",3,13],["quoted_by","de-ecclesiastica-theologia",3,14]],"21":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",9,5],["quoted_by","demonstratio-evangelica",1,81],["quoted_by","demonstratio-evangelica",1,197],["quoted_by","demonstratio-evangelica",1,198],["quoted_by","demonstratio-evangelica",3,11],["quoted_by","demonstratio-evangelica",9,129]],"22":[["quoted_by","paedagogus",1,7],["quoted_by","clemens-romanus-4",3,52],["quoted_by","demonstratio-evangelica",1,81],["quoted_by","demonstratio-evangelica",1,212]]},"notecited":{"13":[["eusebius-of-caesarea",3,"7","John 18, 40 Acts 3, 14"]],"14":[["eusebius-of-caesarea",5,"2","Acts 3, 15"],["socrates-historia-ecclesiastica",2,"10","Acts iii. 15. John vi. 38."]],"20":[["de-ecclesiastica-theologia",3,"9","1 ff vgl. Nr. 81. 83 — 3 Kol. 1, 15 — 5 Kol. 1, 15 – 5f Kol. 1, 17 – 7 Kol. 1, 15 – 9 ff Kol. 1, 16 – 12 vgl. c. Marc. II, 3 – 12 f vgl. S. 31. 10 – 23 Joh. 6, 63 – 27 Act. 3, 21 – 29 Röm. S, 21 – 31 f Phil. 2, 7"],["de-ecclesiastica-theologia",3,"13","9 Joh. 6, 61—63 — ISfif vgl. Nr. ΙΟδ — 1δ Joh. 6, 61 — 26 Act. 3, 21 — θείων γρᾶ. 30 Act. 3, 21 — 31 Ps. ing, 1 — 33 I Kor. 15, 25"],["de-ecclesiastica-theologia",3,"14","2 Ps. 109, 1 — 6 Ps. 109, 1 — 8 Act. 3, 21 — 16 Act. 3, 21 — 19 f Phil. 2, 7 — 25 I Kor. 15, 24 — 27 Phil. 3, 21 — 31 Matth. 28, 20 — 33 Matth. 28, 20"],["de-ecclesiastica-theologia",3,"15","3 Ps. 109, 1 — 4 Act. 3, 21 — 8 Ι Thess. 4, 16. 17 — 14 Matth. 18, 20 — 18 Thess. 4, 17 — 22 Ι Kor. 15, 25 — 23 Ι Kor. 15, 28 — 29 Ι Kor. 15, 28. 24 — 32 ff R u. 38 Ι Kor. 15, 28"],["symposium-sive-convivium-decem-virginum",1,"8","1 Symp. 6, 5 ob. S. 70, 8 — De sanguis. 1. Eurip. Hipp. 73 — 8 vgl. Act. 3, 21 — 9 Symp. 8, 2 S. 88, 5 f — 10 vgl. I Kor. 13, 12 — De res. I, 30, 5"]]}}
\ No newline at end of file
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and John were going up into the temple at the hour of prayer, the ninth hour."],[1,1,"A certain man who was lame from his mother's womb was being carried, whom they laid daily at the door of the temple which is called Beautiful, to ask gifts for the needy of those who entered into the temple."],[2,2,"Seeing Peter and John about to go into the temple, he asked to receive gifts for the needy."],[3,3,"Peter, fastening his eyes on him, with John, said, \"Look at us.\""],[4,4,"He listened to them, expecting to receive something from them."],[5,5,"But Peter said, \"Silver and gold have I none, but what I have, that I give you. In the name of Jesus Christ of Nazareth, rise and walk!\""],[6,6,"He took him by the right hand, and raised him up. Immediately his feet and his ankle bones received strength."],[7,7,"Leaping up, he stood, and began to walk. He entered with them into the temple, walking, leaping, and praising God."],[8,8,"All the people saw him walking and praising God."],[9,9,"They recognized him, that it was he who sat begging for gifts for the needy at the Beautiful Gate of the temple. They were filled with wonder and amazement at that which had happened to him."],[10,10,"As the lame man who was healed held Peter and John, all the people ran together to them in the porch that is called Solomon's, greatly wondering."],[11,11,"When Peter saw it, he answered to the people, \"You men of Israel, why do you marvel at this man? Why do you fasten your eyes on us, as though by our own power or godliness we had made him walk?"],[12,12,"The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified his Servant Jesus, whom you delivered up, and denied before the face of Pilate, when he had determined to release him."],[13,13,"But you denied the Holy and Righteous One, and asked for a murderer to be granted to you,"],[14,14,"and killed the Prince of life, whom God raised from the dead, whereof we are witnesses."],[15,15,"By faith in his name has his name made this man strong, whom you see and know. Yes, the faith which is through him has given him this perfect soundness in the presence of you all."],[16,16,"\"Now, brothers, I know that you did this in ignorance, as did also your rulers."],[17,17,"But the things which God announced by the mouth of all his prophets, that Christ should suffer, he thus fulfilled."],[18,18,"\"Repent therefore, and turn again, that your sins may be blotted out, that so there may come times of refreshing from the presence of the Lord,"],[19,19,"and that he may send Christ Jesus, who was ordained for you before,"],[20,20,"whom the heaven must receive until the times of restoration of all things, whereof God spoke by the mouth of his holy prophets that have been from ancient times."],[21,21,"For Moses indeed said to the fathers, 'The Lord God will raise up a prophet to you from among your brothers, like me. You shall listen to him in all things whatever he says to you."],[22,22,"It will be, that every soul that will not listen to that prophet will be utterly destroyed from among the people.'"],[23,23,"Yes, and all the prophets from Samuel and those who followed after, as many as have spoken, they also told of these days."],[24,24,"You are the sons of the prophets, and of the covenant which God made with our fathers, saying to Abraham, 'In your seed will all the families of the earth be blessed.'"],[25,25,"God, having raised up his servant, Jesus, sent him to you first, to bless you, in turning away everyone of you from your wickedness.\""]]},"phrases":[],"lex":{"1":[9188],"5":[20493,21672],"6":[5882,13137,71190,71191,107793,108089],"7":[3132],"9":[9188],"10":[71192],"13":[15786],"14":[19587],"15":[58867,70859,71190],"18":[19731],"19":[48137,71196],"20":[43020],"21":[240,28477],"22":[71197],"24":[15827,96593],"25":[12517]},"quotes":{"5":[["quoted_by","eusebius-of-caesarea",5,8],["quoted_by","epistulae-vii-genuinae",6,7],["quoted_by","libros-quinque-adversus-haereses",1,25],["quoted_by","historia-ecclesiastica",5,100],["quoted_by","demonstratio-evangelica",3,159],["quoted_by","acts-of-john",1,10],["quoted_by","acts-of-john",1,18],["quoted_by","acta-philippi-tlg2948-tlg001",1,83],["quoted_by","acta-philippi-tlg2948-tlg001",1,96]],"12":[["quotes","kings-iii",18,35],["quotes","chronicles-i",29,17],["quoted_by","clement-of-alexandria",5,62],["quoted_by","dialogus-cum-tryphone",59,2],["quoted_by","refutatio-omnium-haeresium",7,24]],"14":[["quoted_by","historia-ecclesiastica",3,63]],"20":[["quoted_by","demonstratio-evangelica",7,224],["quoted_by","eusebius-of-caesarea-2",2,110],["quoted_by","de-ecclesiastica-theologia",3,13],["quoted_by","de-ecclesiastica-theologia",3,14]],"21":[["quoted_by","epistulae-interpolatae-et-epistulae-supp",9,5],["quoted_by","demonstratio-evangelica",1,81],["quoted_by","demonstratio-evangelica",1,197],["quoted_by","demonstratio-evangelica",1,198],["quoted_by","demonstratio-evangelica",3,11],["quoted_by","demonstratio-evangelica",9,129],["quoted_by","origen-commentary-on-john-books-1-2-6-10",6,44],["quoted_by","origen-commentary-on-john-books-1-2-6-10",6,89]],"22":[["quoted_by","paedagogus",1,7],["quoted_by","clemens-romanus-4",3,52],["quoted_by","demonstratio-evangelica",1,81],["quoted_by","demonstratio-evangelica",1,212],["quoted_by","origen-commentary-on-john-books-1-2-6-10",6,44],["quoted_by","origen-commentary-on-john-books-1-2-6-10",6,89]]},"notecited":{"13":[["eusebius-of-caesarea",3,"7","John 18, 40 Acts 3, 14"]],"14":[["eusebius-of-caesarea",5,"2","Acts 3, 15"],["socrates-historia-ecclesiastica",2,"10","Acts iii. 15. John vi. 38."]],"20":[["de-ecclesiastica-theologia",3,"9","1 ff vgl. Nr. 81. 83 — 3 Kol. 1, 15 — 5 Kol. 1, 15 – 5f Kol. 1, 17 – 7 Kol. 1, 15 – 9 ff Kol. 1, 16 – 12 vgl. c. Marc. II, 3 – 12 f vgl. S. 31. 10 – 23 Joh. 6, 63 – 27 Act. 3, 21 – 29 Röm. S, 21 – 31 f Phil. 2, 7"],["de-ecclesiastica-theologia",3,"13","9 Joh. 6, 61—63 — ISfif vgl. Nr. ΙΟδ — 1δ Joh. 6, 61 — 26 Act. 3, 21 — θείων γρᾶ. 30 Act. 3, 21 — 31 Ps. ing, 1 — 33 I Kor. 15, 25"],["de-ecclesiastica-theologia",3,"14","2 Ps. 109, 1 — 6 Ps. 109, 1 — 8 Act. 3, 21 — 16 Act. 3, 21 — 19 f Phil. 2, 7 — 25 I Kor. 15, 24 — 27 Phil. 3, 21 — 31 Matth. 28, 20 — 33 Matth. 28, 20"],["de-ecclesiastica-theologia",3,"15","3 Ps. 109, 1 — 4 Act. 3, 21 — 8 Ι Thess. 4, 16. 17 — 14 Matth. 18, 20 — 18 Thess. 4, 17 — 22 Ι Kor. 15, 25 — 23 Ι Kor. 15, 28 — 29 Ι Kor. 15, 28. 24 — 32 ff R u. 38 Ι Kor. 15, 28"],["symposium-sive-convivium-decem-virginum",1,"8","1 Symp. 6, 5 ob. S. 70, 8 — De sanguis. 1. Eurip. Hipp. 73 — 8 vgl. Act. 3, 21 — 9 Symp. 8, 2 S. 88, 5 f — 10 vgl. I Kor. 13, 12 — De res. I, 30, 5"]],"1":[["origen-commentary-on-john-books-1-2-6-10",10,"219","2 Vgl. Joh. 2, 14. — 8 Vgl. Joh. 2, 15. — 22 Vgl. Matth. 21, 13. — 27 Vgl. Apok. 10, 6. — 31 Act. 5, 20. — 33 Vgl. Act. 3, 2. — 31 Vgl. Matth. 21, 13."]]}}
\ No newline at end of file
diff --git a/text/acts/4.json b/text/acts/4.json
index 4938ba61e906f80478db43803c8d4ad718db06b3..b3fc9a7007fc9f9ce25d43ce0bf38ca5fbe2334d 100644
--- a/text/acts/4.json
+++ b/text/acts/4.json
@@ -1 +1 @@
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they spoke to the people, the priests and the captain of the temple and the Sadducees came to them,"],[1,1,"being upset because they taught the people and proclaimed in Jesus the resurrection from the dead."],[2,2,"They laid hands on them, and put them in custody until the next day, for it was now evening."],[3,3,"But many of those who heard the word believed, and the number of the men came to be about five thousand."],[4,4,"It happened in the morning, that their rulers, elders, and scribes were gathered together in Jerusalem."],[5,5,"Annas the high priest was there, with Caiaphas, John, Alexander, and as many as were relatives of the high priest."],[6,6,"When they had stood them in the midst, they inquired, \"By what power, or in what name, have you done this?\""],[7,7,"Then Peter, filled with the Holy Spirit, said to them, \"You rulers of the people, and elders of Israel,"],[8,8,"if we are examined today concerning a good deed done to a crippled man, by what means this man has been healed,"],[9,9,"be it known to you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, in him does this man stand here before you whole."],[10,10,"He is 'the stone which was regarded as worthless by you, the builders, which was made the head of the corner.'"],[11,11,"There is salvation in none other, for neither is there any other name under heaven, that is given among men, in which we must be saved!\""],[12,12,"Now when they saw the boldness of Peter and John, and had perceived that they were unlearned and ignorant men, they marveled. They recognized that they had been with Jesus."],[13,13,"Seeing the man who was healed standing with them, they could say nothing against it."],[14,14,"But when they had commanded them to go aside out of the council, they conferred among themselves,"],[15,15,"saying, \"What shall we do to these men? Because indeed a notable miracle has been done through them, as can be plainly seen by all who dwell in Jerusalem, and we can't deny it."],[16,16,"But so that this spreads no further among the people, let's threaten them, that from now on they don't speak to anyone in this name.\""],[17,17,"They called them, and charged them not to speak at all nor teach in the name of Jesus."],[18,18,"But Peter and John answered them, \"Whether it is right in the sight of God to listen to you rather than to God, judge for yourselves,"],[19,19,"for we can't help telling the things which we saw and heard.\""],[20,20,"They, when they had further threatened them, let them go, finding no way to punish them, because of the people; for everyone glorified God for that which was done."],[21,21,"For the man was more than forty years old, on whom this miracle of healing was performed."],[22,22,"Being let go, they came to their own company, and reported all that the chief priests and the elders had said to them."],[23,23,"They, when they heard it, lifted up their voice to God with one accord, and said, \"O Lord, you are God, who made the heaven, the earth, the sea, and all that is in them;"],[24,24,"who by the mouth of your servant, David, said, 'Why do the nations rage, And the peoples plot a vain thing?"],[25,25,"The kings of the earth take a stand, And the rulers take council together, Against the Lord, and against his Christ.'"],[26,26,"For truly, in this city against your holy servant, Jesus, whom you anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together"],[27,27,"to do whatever your hand and your council foreordained to happen."],[28,28,"Now, Lord, look at their threats, and grant to your servants to speak your word with all boldness,"],[29,29,"while you stretch out your hand to heal; and that signs and wonders may be done through the name of your holy Servant Jesus.\""],[30,30,"When they had prayed, the place was shaken where they were gathered together. They were all filled with the Holy Spirit, and they spoke the word of God with boldness."],[31,31,"The multitude of those who believed were of one heart and soul. Not one of them claimed that anything of the things which he possessed was his own, but they had all things common."],[32,32,"With great power, the apostles gave their testimony of the resurrection of the Lord Jesus. Great grace was on them all."],[33,33,"For neither was there among them any who lacked, for as many as were owners of lands or houses sold them, and brought the prices of the things that were sold,"],[34,34,"and laid them at the apostles' feet, and distribution was made to each, according as anyone had need."],[35,35,"Joses, who by the apostles was surnamed Barnabas (which is, being interpreted, Son of Exhortation), a Levite, a man of Cyprus by race,"],[36,36,"having a field, sold it, and brought the money and laid it at the apostles' feet."]]},"phrases":[[66,7,3,4,"c"],[66,24,9,10,"c"],[66,30,15,16,"c"],[144,3,5,8,"c"],[144,30,18,21,"c"]],"lex":{"0":[12113],"2":[4229,35146],"5":[17972,87741],"9":[21617],"12":[22,15657],"16":[487],"17":[18738],"24":[46751],"27":[53035],"28":[6561],"30":[11677],"33":[71205],"34":[10],"36":[7092]},"quotes":{"9":[["quotes","jeremias",34,12],["quoted_by","eusebius-of-caesarea",5,8],["quoted_by","epistulae-vii-genuinae",6,7],["quoted_by","libros-quinque-adversus-haereses",1,25],["quoted_by","historia-ecclesiastica",5,100],["quoted_by","demonstratio-evangelica",3,159],["quoted_by","acts-of-john",1,10],["quoted_by","acts-of-john",1,18],["quoted_by","acta-philippi-tlg2948-tlg001",1,83],["quoted_by","acta-philippi-tlg2948-tlg001",1,96]],"17":[["quoted_by","demonstratio-evangelica",3,144]],"24":[["quotes","psalms",2,0],["quoted_by","eusebius-of-caesarea",1,3],["quoted_by","apologia",1,39],["quoted_by","historia-ecclesiastica",1,40],["quoted_by","demonstratio-evangelica",2,29],["quoted_by","demonstratio-evangelica",4,175],["quoted_by","generalis-elementaria-introductio",2,3]],"25":[["quotes","psalms",2,1],["quoted_by","eusebius-of-caesarea",1,3],["quoted_by","apologia",1,39],["quoted_by","historia-ecclesiastica",1,40],["quoted_by","demonstratio-evangelica",2,29],["quoted_by","demonstratio-evangelica",3,72],["quoted_by","demonstratio-evangelica",4,175],["quoted_by","demonstratio-evangelica",4,178],["quoted_by","demonstratio-evangelica",4,179],["quoted_by","eusebius-of-caesarea-2",2,62],["quoted_by","generalis-elementaria-introductio",2,3],["quoted_by","generalis-elementaria-introductio",4,27],["quoted_by","oratio-i-contra-arianos",1,10]],"26":[["quoted_by","generalis-elementaria-introductio",2,3]],"33":[["quoted_by","eusebius-of-caesarea",2,18],["quoted_by","historia-ecclesiastica",2,90]],"34":[["quoted_by","eusebius-of-caesarea",2,18],["quoted_by","historia-ecclesiastica",2,90]],"36":[["quoted_by","eusebius-of-caesarea",2,18],["quoted_by","historia-ecclesiastica",2,90]]},"notecited":{"33":[["eusebius-of-caesarea",2,"17","Acts 4, 34-35"]],"12":[["eusebius-of-caesarea",3,"24","Acts 4, 13 2 Cor. 11"]],"28":[["eusebius-of-caesarea",5,"1","Acts 4, 29-31"]],"31":[["eusebius-of-caesarea",10,"3","Acts 4, 32"]],"11":[["hermas",4,"2.4","Acts 4, 12"]]}}
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they spoke to the people, the priests and the captain of the temple and the Sadducees came to them,"],[1,1,"being upset because they taught the people and proclaimed in Jesus the resurrection from the dead."],[2,2,"They laid hands on them, and put them in custody until the next day, for it was now evening."],[3,3,"But many of those who heard the word believed, and the number of the men came to be about five thousand."],[4,4,"It happened in the morning, that their rulers, elders, and scribes were gathered together in Jerusalem."],[5,5,"Annas the high priest was there, with Caiaphas, John, Alexander, and as many as were relatives of the high priest."],[6,6,"When they had stood them in the midst, they inquired, \"By what power, or in what name, have you done this?\""],[7,7,"Then Peter, filled with the Holy Spirit, said to them, \"You rulers of the people, and elders of Israel,"],[8,8,"if we are examined today concerning a good deed done to a crippled man, by what means this man has been healed,"],[9,9,"be it known to you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, in him does this man stand here before you whole."],[10,10,"He is 'the stone which was regarded as worthless by you, the builders, which was made the head of the corner.'"],[11,11,"There is salvation in none other, for neither is there any other name under heaven, that is given among men, in which we must be saved!\""],[12,12,"Now when they saw the boldness of Peter and John, and had perceived that they were unlearned and ignorant men, they marveled. They recognized that they had been with Jesus."],[13,13,"Seeing the man who was healed standing with them, they could say nothing against it."],[14,14,"But when they had commanded them to go aside out of the council, they conferred among themselves,"],[15,15,"saying, \"What shall we do to these men? Because indeed a notable miracle has been done through them, as can be plainly seen by all who dwell in Jerusalem, and we can't deny it."],[16,16,"But so that this spreads no further among the people, let's threaten them, that from now on they don't speak to anyone in this name.\""],[17,17,"They called them, and charged them not to speak at all nor teach in the name of Jesus."],[18,18,"But Peter and John answered them, \"Whether it is right in the sight of God to listen to you rather than to God, judge for yourselves,"],[19,19,"for we can't help telling the things which we saw and heard.\""],[20,20,"They, when they had further threatened them, let them go, finding no way to punish them, because of the people; for everyone glorified God for that which was done."],[21,21,"For the man was more than forty years old, on whom this miracle of healing was performed."],[22,22,"Being let go, they came to their own company, and reported all that the chief priests and the elders had said to them."],[23,23,"They, when they heard it, lifted up their voice to God with one accord, and said, \"O Lord, you are God, who made the heaven, the earth, the sea, and all that is in them;"],[24,24,"who by the mouth of your servant, David, said, 'Why do the nations rage, And the peoples plot a vain thing?"],[25,25,"The kings of the earth take a stand, And the rulers take council together, Against the Lord, and against his Christ.'"],[26,26,"For truly, in this city against your holy servant, Jesus, whom you anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together"],[27,27,"to do whatever your hand and your council foreordained to happen."],[28,28,"Now, Lord, look at their threats, and grant to your servants to speak your word with all boldness,"],[29,29,"while you stretch out your hand to heal; and that signs and wonders may be done through the name of your holy Servant Jesus.\""],[30,30,"When they had prayed, the place was shaken where they were gathered together. They were all filled with the Holy Spirit, and they spoke the word of God with boldness."],[31,31,"The multitude of those who believed were of one heart and soul. Not one of them claimed that anything of the things which he possessed was his own, but they had all things common."],[32,32,"With great power, the apostles gave their testimony of the resurrection of the Lord Jesus. Great grace was on them all."],[33,33,"For neither was there among them any who lacked, for as many as were owners of lands or houses sold them, and brought the prices of the things that were sold,"],[34,34,"and laid them at the apostles' feet, and distribution was made to each, according as anyone had need."],[35,35,"Joses, who by the apostles was surnamed Barnabas (which is, being interpreted, Son of Exhortation), a Levite, a man of Cyprus by race,"],[36,36,"having a field, sold it, and brought the money and laid it at the apostles' feet."]]},"phrases":[[66,7,3,4,"c"],[66,24,9,10,"c"],[66,30,15,16,"c"],[144,3,5,8,"c"],[144,30,18,21,"c"]],"lex":{"0":[12113],"2":[4229,35146],"5":[17972,87741],"9":[21617],"12":[22,15657],"16":[487],"17":[18738],"24":[46751],"27":[53035],"28":[6561],"30":[11677],"33":[71205],"34":[10],"36":[7092]},"quotes":{"9":[["quotes","jeremias",34,12],["quoted_by","eusebius-of-caesarea",5,8],["quoted_by","epistulae-vii-genuinae",6,7],["quoted_by","libros-quinque-adversus-haereses",1,25],["quoted_by","historia-ecclesiastica",5,100],["quoted_by","demonstratio-evangelica",3,159],["quoted_by","acts-of-john",1,10],["quoted_by","acts-of-john",1,18],["quoted_by","acta-philippi-tlg2948-tlg001",1,83],["quoted_by","acta-philippi-tlg2948-tlg001",1,96],["quoted_by","origen-contra-celsum",8,58]],"10":[["quoted_by","origen-commentary-on-john-books-1-2-6-10",1,149]],"12":[["quoted_by","origen-commentary-on-matthew-books-10-11",10,13]],"17":[["quoted_by","demonstratio-evangelica",3,144],["quoted_by","origen-commentary-on-matthew-books-12-14",13,17],["quoted_by","origen-commentary-on-matthew-books-12-14",13,18]],"24":[["quotes","psalms",2,0],["quoted_by","eusebius-of-caesarea",1,3],["quoted_by","apologia",1,39],["quoted_by","historia-ecclesiastica",1,40],["quoted_by","demonstratio-evangelica",2,29],["quoted_by","demonstratio-evangelica",4,175],["quoted_by","generalis-elementaria-introductio",2,3]],"25":[["quotes","psalms",2,1],["quoted_by","eusebius-of-caesarea",1,3],["quoted_by","apologia",1,39],["quoted_by","historia-ecclesiastica",1,40],["quoted_by","demonstratio-evangelica",2,29],["quoted_by","demonstratio-evangelica",3,72],["quoted_by","demonstratio-evangelica",4,175],["quoted_by","demonstratio-evangelica",4,178],["quoted_by","demonstratio-evangelica",4,179],["quoted_by","eusebius-of-caesarea-2",2,62],["quoted_by","generalis-elementaria-introductio",2,3],["quoted_by","generalis-elementaria-introductio",4,27],["quoted_by","oratio-i-contra-arianos",1,10],["quoted_by","origen-commentary-on-matthew-books-12-14",12,0],["quoted_by","origen-commentary-on-matthew-books-12-14",13,8]],"26":[["quoted_by","generalis-elementaria-introductio",2,3]],"33":[["quoted_by","eusebius-of-caesarea",2,18],["quoted_by","historia-ecclesiastica",2,90]],"34":[["quoted_by","eusebius-of-caesarea",2,18],["quoted_by","historia-ecclesiastica",2,90]],"36":[["quoted_by","eusebius-of-caesarea",2,18],["quoted_by","historia-ecclesiastica",2,90]]},"notecited":{"33":[["eusebius-of-caesarea",2,"17","Acts 4, 34-35"]],"12":[["eusebius-of-caesarea",3,"24","Acts 4, 13 2 Cor. 11"],["origen-commentary-on-matthew-books-10-11",10,"14","6 Ez. 22, 17 f — 7 Ez. 22, 22 — 13ff Vgl. Joh. 2, 24f — 14—20 Vgl. II 160, 1ff — 14ff Vgl. Orig. tom. X. 6 in Joh. (IV, 176, 24f) — 16 Deut. 1, 31 — 17 Gen. 3, 9 — Gen. 4, 9 — 22—18,7 Vgl. C1 Nr. 184 Or. = Cb Nr. 27 Or. "]],"28":[["eusebius-of-caesarea",5,"1","Acts 4, 29-31"]],"31":[["eusebius-of-caesarea",10,"3","Acts 4, 32"],["origen-commentary-on-matthew-books-12-14",14,"1","1 Vgl. Orig. a. O.: Elcana, qui in nostra lingua dicitur possessio dei. Vgl. Wutz, Onom. sacra 742 — 3 Vgl. Orig. a. O.: Abiasaph, qui in latino sermone indicat congregationem patris. Vgl. Wutz, Onom. sacra 739 — 9 Psal."]],"11":[["hermas",4,"2.4","Acts 4, 12"]],"10":[["origen-commentary-on-john-books-1-2-6-10",1,"153","1 Jes. IL 1–3. — 6 Ps. 117, 22f. — 10 Matth. 21, 42. 44 + Luk. 20, 18. 13 Act. 4, 11. - 16 Vgl. Joh. 1, If. — 22 Ps. 44, 2."]]}}
\ No newline at end of file
diff --git a/text/acts/5.json b/text/acts/5.json
index 27a7bf0f4b406c086f7386b2de4004a857aad5be..94aef318323fdab4f19634473dd61ae75cb53999 100644
--- a/text/acts/5.json
+++ b/text/acts/5.json
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a certain man named Ananias, with Sapphira, his wife, sold a possession,"],[1,1,"and kept back part of the price, his wife also being aware of it, and brought a certain part, and laid it at the apostles' feet."],[2,2,"But Peter said, \"Ananias, why has Satan filled your heart to lie to the Holy Spirit, and to keep back part of the price of the land?"],[3,3,"While you kept it, didn't it remain your own? After it was sold, wasn't it in your power? How is it that you have conceived this thing in your heart? You haven't lied to men, but to God.\""],[4,4,"Ananias, hearing these words, fell down and died. Great fear came on all who heard these things."],[5,5,"The young men arose and wrapped him up, and they carried him out and buried him."],[6,6,"About three hours later, his wife, not knowing what had happened, came in."],[7,7,"Peter answered her, \"Tell me whether you sold the land for so much.\" She said, \"Yes, for so much.\""],[8,8,"But Peter asked her, \"How is it that you have agreed together to tempt the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they will carry you out.\""],[9,9,"She fell down immediately at his feet, and died. The young men came in and found her dead, and they carried her out and buried her by her husband."],[10,10,"Great fear came on the whole assembly, and on all who heard these things."],[11,11,"By the hands of the apostles many signs and wonders were done among the people. They were all with one accord in Solomon's porch."],[12,12,"None of the rest dared to join them, however the people honored them."],[13,13,"More believers were added to the Lord, multitudes of both men and women."],[14,14,"They even carried out the sick into the streets, and laid them on cots and mattresses, so that as Peter came by, at the least his shadow might overshadow some of them."],[15,15,"Multitudes also came together from the cities around Jerusalem, bringing sick people, and those who were tormented by unclean spirits: and they were all healed."],[16,16,"But the high priest rose up, and all those who were with him (which is the sect of the Sadducees), and they were filled with jealousy,"],[17,17,"and laid hands on the apostles, and put them in public custody."],[18,18,"But an angel of the Lord opened the prison doors by night, and brought them out, and said,"],[19,19,"\"Go stand and speak in the temple to the people all the words of this life.\""],[20,20,"When they heard this, they entered into the temple about daybreak, and taught. But the high priest came, and those who were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought."],[21,21,"But the officers who came didn't find them in the prison. They returned and reported,"],[22,22,"\"We found the prison shut and locked, and the guards standing before the doors, but when we had opened it up, we found no one inside!\""],[23,23,"Now when the high priest, the captain of the temple, and the chief priests heard these words, they were very perplexed about them and what might become of this."],[24,24,"One came and told them, \"Behold, the men whom you put in prison are in the temple, standing and teaching the people.\""],[25,25,"Then the captain went with the officers, and brought them without violence, for they were afraid that the people might stone them."],[26,26,"When they had brought them, they set them before the council. The high priest questioned them,"],[27,27,"saying, \"Didn't we strictly charge you not to teach in this name? Behold, you have filled Jerusalem with your teaching, and intend to bring this man's blood on us.\""],[28,28,"But Peter and the apostles answered, \"We must obey God rather than men."],[29,29,"The God of our fathers raised up Jesus, whom you killed, hanging him on a tree."],[30,30,"God exalted him with his right hand to be a Prince and a Savior, to give repentance to Israel, and remission of sins."],[31,31,"We are His witnesses of these things; and so also is the Holy Spirit, whom God has given to those who obey him.\""],[32,32,"But they, when they heard this, were cut to the heart, and determined to kill them."],[33,33,"But one stood up in the council, a Pharisee named Gamaliel, a teacher of the law, honored by all the people, and commanded to take the apostles out a little while."],[34,34,"He said to them, \"You men of Israel, be careful concerning these men, what you are about to do."],[35,35,"For before these days Theudas rose up, making himself out to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were dispersed, and came to nothing."],[36,36,"After this man, Judas of Galilee rose up in the days of the enrollment, and drew away some people after him. He also perished, and all, as many as obeyed him, were scattered abroad."],[37,37,"Now I tell you, refrain from these men, and leave them alone. For if this counsel or this work is of men, it will be overthrown."],[38,38,"But if it is of God, you will not be able to overthrow it, and you would be found even to be fighting against God!\""],[39,39,"They agreed with him. Summoning the apostles, they beat them and charged them not to speak in the name of Jesus, and let them go."],[40,40,"They therefore departed from the presence of the council, rejoicing that they were counted worthy to suffer dishonor for Jesus' name."],[41,41,"Every day, in the temple and at home, they never stopped teaching and preaching Jesus, the Christ."]]},"phrases":[[65,30,19,20,"c"],[66,2,17,19,"c"],[66,31,10,12,"c"]],"lex":{"0":[2329],"1":[15285],"2":[20541],"3":[2884],"4":[56643],"5":[23815],"8":[16277],"9":[753],"12":[12935,18340],"14":[38386,71210,197362],"15":[10608,20167],"16":[11509],"18":[288,18861],"23":[37868],"27":[10684],"29":[35641],"32":[36523],"34":[37353],"35":[7572],"36":[109360],"38":[103204],"41":[138306]},"quotes":{"1":[["quoted_by","eusebius-of-caesarea",2,18],["quoted_by","historia-ecclesiastica",2,90]],"19":[["quotes","exodus",24,2]],"20":[["quotes","exodus",3,15],["quotes","exodus",4,28]],"28":[["quoted_by","eusebius-of-caesarea",5,25],["quoted_by","eusebius-of-caesarea",7,12],["quoted_by","praeperatio-evangelica",13,99],["quoted_by","historia-ecclesiastica",5,209],["quoted_by","historia-ecclesiastica",7,38],["quoted_by","demonstratio-evangelica",3,145],["quoted_by","oratio-iii-contra-arianos",1,56]],"36":[["quoted_by","eusebius-of-caesarea",1,5],["quoted_by","historia-ecclesiastica",1,72]],"39":[["quoted_by","demonstratio-evangelica",3,144]]},"notecited":{"36":[["eusebius-of-caesarea",1,"5","Acts 5, 37"],["historia-ecclesiastica",1,"5.3","25 Ἰώσηπος] A. 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a certain man named Ananias, with Sapphira, his wife, sold a possession,"],[1,1,"and kept back part of the price, his wife also being aware of it, and brought a certain part, and laid it at the apostles' feet."],[2,2,"But Peter said, \"Ananias, why has Satan filled your heart to lie to the Holy Spirit, and to keep back part of the price of the land?"],[3,3,"While you kept it, didn't it remain your own? After it was sold, wasn't it in your power? How is it that you have conceived this thing in your heart? You haven't lied to men, but to God.\""],[4,4,"Ananias, hearing these words, fell down and died. Great fear came on all who heard these things."],[5,5,"The young men arose and wrapped him up, and they carried him out and buried him."],[6,6,"About three hours later, his wife, not knowing what had happened, came in."],[7,7,"Peter answered her, \"Tell me whether you sold the land for so much.\" She said, \"Yes, for so much.\""],[8,8,"But Peter asked her, \"How is it that you have agreed together to tempt the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they will carry you out.\""],[9,9,"She fell down immediately at his feet, and died. The young men came in and found her dead, and they carried her out and buried her by her husband."],[10,10,"Great fear came on the whole assembly, and on all who heard these things."],[11,11,"By the hands of the apostles many signs and wonders were done among the people. They were all with one accord in Solomon's porch."],[12,12,"None of the rest dared to join them, however the people honored them."],[13,13,"More believers were added to the Lord, multitudes of both men and women."],[14,14,"They even carried out the sick into the streets, and laid them on cots and mattresses, so that as Peter came by, at the least his shadow might overshadow some of them."],[15,15,"Multitudes also came together from the cities around Jerusalem, bringing sick people, and those who were tormented by unclean spirits: and they were all healed."],[16,16,"But the high priest rose up, and all those who were with him (which is the sect of the Sadducees), and they were filled with jealousy,"],[17,17,"and laid hands on the apostles, and put them in public custody."],[18,18,"But an angel of the Lord opened the prison doors by night, and brought them out, and said,"],[19,19,"\"Go stand and speak in the temple to the people all the words of this life.\""],[20,20,"When they heard this, they entered into the temple about daybreak, and taught. But the high priest came, and those who were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought."],[21,21,"But the officers who came didn't find them in the prison. They returned and reported,"],[22,22,"\"We found the prison shut and locked, and the guards standing before the doors, but when we had opened it up, we found no one inside!\""],[23,23,"Now when the high priest, the captain of the temple, and the chief priests heard these words, they were very perplexed about them and what might become of this."],[24,24,"One came and told them, \"Behold, the men whom you put in prison are in the temple, standing and teaching the people.\""],[25,25,"Then the captain went with the officers, and brought them without violence, for they were afraid that the people might stone them."],[26,26,"When they had brought them, they set them before the council. The high priest questioned them,"],[27,27,"saying, \"Didn't we strictly charge you not to teach in this name? Behold, you have filled Jerusalem with your teaching, and intend to bring this man's blood on us.\""],[28,28,"But Peter and the apostles answered, \"We must obey God rather than men."],[29,29,"The God of our fathers raised up Jesus, whom you killed, hanging him on a tree."],[30,30,"God exalted him with his right hand to be a Prince and a Savior, to give repentance to Israel, and remission of sins."],[31,31,"We are His witnesses of these things; and so also is the Holy Spirit, whom God has given to those who obey him.\""],[32,32,"But they, when they heard this, were cut to the heart, and determined to kill them."],[33,33,"But one stood up in the council, a Pharisee named Gamaliel, a teacher of the law, honored by all the people, and commanded to take the apostles out a little while."],[34,34,"He said to them, \"You men of Israel, be careful concerning these men, what you are about to do."],[35,35,"For before these days Theudas rose up, making himself out to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were dispersed, and came to nothing."],[36,36,"After this man, Judas of Galilee rose up in the days of the enrollment, and drew away some people after him. He also perished, and all, as many as obeyed him, were scattered abroad."],[37,37,"Now I tell you, refrain from these men, and leave them alone. For if this counsel or this work is of men, it will be overthrown."],[38,38,"But if it is of God, you will not be able to overthrow it, and you would be found even to be fighting against God!\""],[39,39,"They agreed with him. Summoning the apostles, they beat them and charged them not to speak in the name of Jesus, and let them go."],[40,40,"They therefore departed from the presence of the council, rejoicing that they were counted worthy to suffer dishonor for Jesus' name."],[41,41,"Every day, in the temple and at home, they never stopped teaching and preaching Jesus, the Christ."]]},"phrases":[[65,30,19,20,"c"],[66,2,17,19,"c"],[66,31,10,12,"c"]],"lex":{"0":[2329],"1":[15285],"2":[20541],"3":[2884],"4":[56643],"5":[23815],"8":[16277],"9":[753],"12":[12935,18340],"14":[38386,71210,197362],"15":[10608,20167],"16":[11509],"18":[288,18861],"23":[37868],"27":[10684],"29":[35641],"32":[36523],"34":[37353],"35":[7572],"36":[109360],"38":[103204],"41":[138306]},"quotes":{"1":[["quoted_by","eusebius-of-caesarea",2,18],["quoted_by","historia-ecclesiastica",2,90]],"19":[["quotes","exodus",24,2],["quoted_by","origen-commentary-on-john-books-1-2-6-10",10,216]],"20":[["quotes","exodus",3,15],["quotes","exodus",4,28]],"28":[["quoted_by","eusebius-of-caesarea",5,25],["quoted_by","eusebius-of-caesarea",7,12],["quoted_by","praeperatio-evangelica",13,99],["quoted_by","historia-ecclesiastica",5,209],["quoted_by","historia-ecclesiastica",7,38],["quoted_by","demonstratio-evangelica",3,145],["quoted_by","oratio-iii-contra-arianos",1,56]],"29":[["quoted_by","origen-commentary-on-john-books-1-2-6-10",10,218]],"36":[["quoted_by","eusebius-of-caesarea",1,5],["quoted_by","historia-ecclesiastica",1,72],["quoted_by","origen-commentary-on-john-books-1-2-6-10",6,60]],"37":[["quoted_by","origen-contra-celsum",1,56]],"38":[["quoted_by","origen-contra-celsum",1,56]],"39":[["quoted_by","demonstratio-evangelica",3,144],["quoted_by","origen-commentary-on-matthew-books-12-14",13,17],["quoted_by","origen-commentary-on-matthew-books-12-14",13,18]],"40":[["quoted_by","origen-contra-celsum",2,44]]},"notecited":{"36":[["eusebius-of-caesarea",1,"5","Acts 5, 37"],["historia-ecclesiastica",1,"5.3","25 Ἰώσηπος] A. I. XVIII, 1, 1. B. I. VII, 8, 1. 29 Act. 5, 37."]],"33":[["eusebius-of-caesarea",2,"11","Acts 5, 34-36"]],"28":[["eusebius-of-caesarea",5,"24","Acts 5, 29"],["eusebius-of-caesarea",7,"11","Acts 5, 29"],["historia-ecclesiastica",5,"24.8","24 Act. 5, 29."],["historia-ecclesiastica",7,"11.5","10 2 Cor. 11, 1. 17. 23. 13 Tob. 12, 7. 28 Act. 5, 29."],["demonstratio-evangelica",3,"5.62","29 Act. 5, 29."],["origen-commentary-on-john-books-1-2-6-10",10,"224","1 Vgl. Act. 5, 29 f. — 5 Vgl. Matth. 22, 32. — 8 Ps. 68, 10 ΒaℵbR). — 10 Joh. 2, 16. — 11 Vgl. Matth. 21, 18. — 12 Vgl. Exod. 20, 5. — 18 Ps. 68, 10. — Ps. 68, 22. — 20 Vgl. Matth. 27, 34. 48. Luk. 23, 36. Joh. 19, 28ff."]],"35":[["origen-commentary-on-john-books-1-2-6-10",6,"61","1 Matth. 11, 4f. — 6 Vgl. Job. 1, 19. — 22 Job. 1, 21. — 24 Job. 1, 22. — 34 Vgl. Act. 5, 36 f. — 35 Joseph. Antiq. XX, δ, 1f."]],"19":[["origen-commentary-on-john-books-1-2-6-10",10,"219","2 Vgl. Joh. 2, 14. — 8 Vgl. Joh. 2, 15. — 22 Vgl. Matth. 21, 13. — 27 Vgl. Apok. 10, 6. — 31 Act. 5, 20. — 33 Vgl. Act. 3, 2. — 31 Vgl. Matth. 21, 13."]]}}
\ No newline at end of file
diff --git a/text/acts/6.json b/text/acts/6.json
index 8f5902867bfd5f331b7a0ad7a94877d287ee9e23..c85f46dcc19bf8ab1d7f27bafcef5aa8d82af9d0 100644
--- a/text/acts/6.json
+++ b/text/acts/6.json
@@ -1 +1 @@
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in those days, when the number of the disciples was multiplying, there arose a grumbling of the Grecian Jews against the Hebrews because their widows were neglected in the daily service."],[1,1,"The twelve summoned the multitude of the disciples and said, \"It is not appropriate for us to forsake the word of God and serve tables."],[2,2,"Therefore select from among you, brothers, seven men of good report, full of the Holy Spirit and of wisdom, whom we may appoint over this business."],[3,3,"But we will continue steadfastly in prayer and in the ministry of the word.\""],[4,4,"These words pleased the whole multitude. They chose Stephen, a man full of faith and of the Holy Spirit, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch;"],[5,5,"whom they set before the apostles. When they had prayed, they laid their hands on them."],[6,6,"The word of God increased and the number of the disciples multiplied in Jerusalem exceedingly. A great company of the priests were obedient to the faith."],[7,7,"Stephen, full of faith and power, performed great wonders and signs among the people."],[8,8,"But some of those who were of the synagogue called \"The Libertines,\" and of the Cyrenians, of the Alexandrians, and of those of Cilicia and Asia arose, disputing with Stephen."],[9,9,"They weren't able to withstand the wisdom and the Spirit by which he spoke."],[10,10,"Then they secretly induced men who said, \"We have heard him speak blasphemous words against Moses and God.\""],[11,11,"They stirred up the people, the elders, and the scribes, and came on him and seized him, and brought him in to the council,"],[12,12,"and set up false witnesses who said, \"This man never stops speaking blasphemous words against this holy place and the law."],[13,13,"For we have heard him say that this Jesus of Nazareth will destroy this place, and will change the customs which Moses delivered to us.\""],[14,14,"All who sat in the council, fastening their eyes on him, saw his face like it was the face of an angel."]]},"phrases":[[66,4,17,18,"c"],[144,3,4,8,"c"],[144,4,0,3,"c"],[144,6,2,7,"c"],[189,6,2,4,"c"]],"lex":{"0":[14988,16056,21314,28602,43123,51866],"2":[10463],"3":[23694],"8":[40152,71220],"10":[49088],"11":[49116],"14":[41687]},"quotes":{"1":[["quoted_by","paedagogus",2,7]],"4":[["quotes","maccabees-i",8,20]]},"notecited":{"0":[["eusebius-of-caesarea",2,"1","Acts 6, 1-6"]],"4":[["eusebius-of-caesarea",2,"1","Acts 6, 5"],["eusebius-of-caesarea",3,"29","Acts 6, 5"]]}}
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in those days, when the number of the disciples was multiplying, there arose a grumbling of the Grecian Jews against the Hebrews because their widows were neglected in the daily service."],[1,1,"The twelve summoned the multitude of the disciples and said, \"It is not appropriate for us to forsake the word of God and serve tables."],[2,2,"Therefore select from among you, brothers, seven men of good report, full of the Holy Spirit and of wisdom, whom we may appoint over this business."],[3,3,"But we will continue steadfastly in prayer and in the ministry of the word.\""],[4,4,"These words pleased the whole multitude. They chose Stephen, a man full of faith and of the Holy Spirit, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch;"],[5,5,"whom they set before the apostles. When they had prayed, they laid their hands on them."],[6,6,"The word of God increased and the number of the disciples multiplied in Jerusalem exceedingly. A great company of the priests were obedient to the faith."],[7,7,"Stephen, full of faith and power, performed great wonders and signs among the people."],[8,8,"But some of those who were of the synagogue called \"The Libertines,\" and of the Cyrenians, of the Alexandrians, and of those of Cilicia and Asia arose, disputing with Stephen."],[9,9,"They weren't able to withstand the wisdom and the Spirit by which he spoke."],[10,10,"Then they secretly induced men who said, \"We have heard him speak blasphemous words against Moses and God.\""],[11,11,"They stirred up the people, the elders, and the scribes, and came on him and seized him, and brought him in to the council,"],[12,12,"and set up false witnesses who said, \"This man never stops speaking blasphemous words against this holy place and the law."],[13,13,"For we have heard him say that this Jesus of Nazareth will destroy this place, and will change the customs which Moses delivered to us.\""],[14,14,"All who sat in the council, fastening their eyes on him, saw his face like it was the face of an angel."]]},"phrases":[[66,4,17,18,"c"],[144,3,4,8,"c"],[144,4,0,3,"c"],[144,6,2,7,"c"],[189,6,2,4,"c"]],"lex":{"0":[14988,16056,21314,28602,43123,51866],"2":[10463],"3":[23694],"8":[40152,71220],"10":[49088],"11":[49116],"14":[41687]},"quotes":{"1":[["quoted_by","paedagogus",2,7]],"4":[["quotes","maccabees-i",8,20]]},"notecited":{"0":[["eusebius-of-caesarea",2,"1","Acts 6, 1-6"]],"4":[["eusebius-of-caesarea",2,"1","Acts 6, 5"],["eusebius-of-caesarea",3,"29","Acts 6, 5"]],"2":[["origen-commentary-on-matthew-books-12-14",12,"40","6ff Vgl. 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diff --git a/text/acts/7.json b/text/acts/7.json
index 98d76eaea35d44c34a9fd7352b10b069deea1e14..994296de7157d388d91706ad1b3f4ce7b81c882c 100644
--- a/text/acts/7.json
+++ b/text/acts/7.json
@@ -1 +1 @@
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high priest said, \"Are these things so?\""],[1,1,"He said, \"Brothers and fathers, listen. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he lived in Haran,"],[2,2,"and said to him, 'Get out of your land, and from your relatives, and come into a land which I will show you.'"],[3,3,"Then he came out of the land of the Chaldaeans, and lived in Haran. From there, when his father was dead, God moved him into this land, where you are now living."],[4,4,"He gave him no inheritance in it, no, not so much as to set his foot on. He promised that he would give it to him in possession, and to his seed after him, when he still had no child."],[5,5,"God spoke in this way: that his seed would live as aliens in a strange land, and that they would be enslaved and mistreated for four hundred years."],[6,6,"'I will judge the nation to which they will be in bondage,' said God, 'and after that will they come out, and serve me in this place.'"],[7,7,"He gave him the covenant of circumcision. So Abraham became the father of Isaac, and circumcised him the eighth day. Isaac became the father of Jacob, and Jacob became the father of the twelve patriarchs."],[8,8,"\"The patriarchs, moved with jealousy against Joseph, sold him into Egypt. God was with him,"],[9,9,"and delivered him out of all his afflictions, and gave him favor and wisdom before Pharaoh, king of Egypt. He made him governor over Egypt and all his house."],[10,10,"Now a famine came over all the land of Egypt and Canaan, and great affliction. Our fathers found no food."],[11,11,"But when Jacob heard that there was grain in Egypt, he sent out our fathers the first time."],[12,12,"On the second time Joseph was made known to his brothers, and Joseph's race was revealed to Pharaoh."],[13,13,"Joseph sent, and summoned Jacob, his father, and all his relatives, seventy-five souls."],[14,14,"Jacob went down into Egypt, and he died, himself and our fathers,"],[15,15,"and they were brought back to Shechem, and laid in the tomb that Abraham bought for a price in silver from the sons of Hamor of Shechem."],[16,16,"\"But as the time of the promise came close which God swore to Abraham, the people grew and multiplied in Egypt,"],[17,17,"until there arose a different king, who didn't know Joseph."],[18,18,"The same dealt slyly with our race, and mistreated our fathers, that they should throw out their babies, so that they wouldn't stay alive."],[19,19,"At that time Moses was born, and was exceedingly handsome. He was nourished three months in his father's house."],[20,20,"When he was thrown out, Pharaoh's daughter took him up, and reared him as her own son."],[21,21,"Moses was instructed in all the wisdom of the Egyptians. He was mighty in his words and works."],[22,22,"But when he was forty years old, it came into his heart to visit his brothers, the children of Israel."],[23,23,"Seeing one of them suffer wrong, he defended him, and avenged him who was oppressed, striking the Egyptian."],[24,24,"He supposed that his brothers understood that God, by his hand, was giving them deliverance; but they didn't understand."],[25,25,"\"The day following, he appeared to them as they fought, and urged them to be at peace again, saying, 'Sirs, you are brothers. Why do you wrong one to another?'"],[26,26,"But he who did his neighbor wrong pushed him away, saying, 'Who made you a ruler and a judge over us?"],[27,27,"Do you want to kill me, as you killed the Egyptian yesterday?'"],[28,28,"Moses fled at this saying, and became a stranger in the land of Midian, where he became the father of two sons."],[29,29,"\"When forty years were fulfilled, an angel of the Lord appeared to him in the wilderness of Mount Sinai , in a flame of fire in a bush."],[30,30,"When Moses saw it, he wondered at the sight. As he came close to see, a voice of the Lord came to him,"],[31,31,"'I am the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob.' Moses trembled, and dared not look."],[32,32,"The Lord said to him, 'Take your sandals off of your feet, for the place where you stand is holy ground."],[33,33,"I have surely seen the affliction of my people that is in Egypt , and have heard their groaning. I have come down to deliver them. Now come, I will send you into Egypt.'"],[34,34,"\"This Moses, whom they refused, saying, 'Who made you a ruler and a judge?' -- God has sent him as both a ruler and a deliverer with the hand of the angel who appeared to him in the bush."],[35,35,"This man led them out, having worked wonders and signs in Egypt, in the Red Sea, and in the wilderness forty years."],[36,36,"This is that Moses, who said to the children of Israel , 'The Lord God will raise up a prophet to you from among your brothers, like me.'"],[37,37,"This is he who was in the assembly in the wilderness with the angel that spoke to him on Mount Sinai, and with our fathers, who received living oracles to give to us,"],[38,38,"to whom our fathers wouldn't be obedient, but rejected him, and turned back in their hearts to Egypt ,"],[39,39,"saying to Aaron, 'Make us gods that will go before us, for as for this Moses, who led us out of the land of Egypt , we don't know what has become of him.'"],[40,40,"They made a calf in those days, and brought a sacrifice to the idol, and rejoiced in the works of their hands."],[41,41,"But God turned, and gave them up to serve the host of the sky, as it is written in the book of the prophets, 'Did you offer to me slain animals and sacrifices Forty years in the wilderness, O house of Israel ?"],[42,42,"You took up the tent of Moloch, The star of your god Rephan, The figures which you made to worship. I will carry you away beyond Babylon.'"],[43,43,"\"Our fathers had the tent of the testimony in the wilderness, even as he who spoke to Moses appointed, that he should make it according to the pattern that he had seen;"],[44,44,"which also our fathers, in their turn, brought in with Joshua when they entered into the possession of the nations, whom God drove out before the face of our fathers, to the days of David,"],[45,45,"who found favor in the sight of God, and asked to find a habitation for the God of Jacob."],[46,46,"But Solomon built him a house."],[47,47,"However, the Most High doesn't dwell in temples made with hands, as the prophet says,"],[48,48,"'heaven is my throne, And the earth the footstool of my feet. What kind of house will you build me?' says the Lord; 'Or what is the place of my rest?"],[49,49,"Didn't my hand make all these things?'"],[50,50,"\"You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do."],[51,51,"Which of the prophets didn't your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers."],[52,52,"You received the law as it was ordained by angels, and didn't keep it!\""],[53,53,"Now when they heard these things, they were cut to the heart, and they gnashed at him with their teeth."],[54,54,"But he, being full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God,"],[55,55,"and said, \"Behold, I see the heavens opened, and the Son of Man standing on the right hand of God!\""],[56,56,"But they cried out with a loud voice, and stopped their ears, and rushed at him with one accord."],[57,57,"They threw him out of the city, and stoned him. The witnesses placed their garments at the feet of a young man named Saul."],[58,58,"They stoned Stephen as he called out, saying, \"Lord Jesus, receive my Spirit!\""],[59,59,"He kneeled down, and cried with a loud voice, \"Lord, don't hold this sin against them!\" When he had said this, he fell asleep."]]},"phrases":[[64,55,9,11,"c"],[66,50,11,13,"c"],[66,54,3,4,"c"],[102,40,2,5,"c"],[144,21,11,12,"c"],[144,28,5,8,"c"]],"lex":{"3":[46417],"4":[71223],"5":[10915],"7":[71187,134908],"9":[1995,19047],"10":[48337],"13":[35336],"15":[8517],"16":[15222,28461],"18":[43886,63034],"22":[9308,18435],"23":[41432,71133],"25":[12003,19543],"27":[15639],"31":[47779],"34":[39337,71233],"37":[6037,29069],"39":[53236],"40":[951],"41":[10167,20360],"44":[1197,13610,28449,133973],"50":[46190,55467,71238],"51":[18170,71239],"52":[71240],"53":[13872,36523,126823],"55":[46],"56":[9567],"57":[110587],"58":[29178,103564]},"quotes":{"3":[["quotes","chronicles-ii",22,3]],"5":[["quoted_by","clemens-romanus-4",3,42],["quoted_by","clementina-epitome-altera-nunc-primum-ed",1,41]],"9":[["quotes","psalms",24,21],["quotes","psalms",33,6],["quoted_by","epistula-i-ad-corinthios",22,6]],"17":[["quotes","on-the-confusion-of-languages",1,71],["quotes","exodus",1,7]],"22":[["quotes","jeremias",51,20],["quotes","exodus",2,10]],"26":[["quotes","exodus",2,13]],"27":[["quotes","exodus",2,13],["quoted_by","epistula-i-ad-corinthios",4,9]],"31":[["quotes","kings-iii",18,35],["quotes","chronicles-i",29,17],["quoted_by","clement-of-alexandria",5,62],["quoted_by","dialogus-cum-tryphone",59,2],["quoted_by","historia-ecclesiastica",1,20],["quoted_by","refutatio-omnium-haeresium",7,24]],"32":[["quotes","exodus",3,4],["quotes","joshua",5,14],["quoted_by","eusebius-of-caesarea",1,2],["quoted_by","dialogus-cum-tryphone",62,4],["quoted_by","historia-ecclesiastica",1,19],["quoted_by","historia-ecclesiastica",1,20],["quoted_by","demonstratio-evangelica",5,165],["quoted_by","demonstratio-evangelica",5,189],["quoted_by","generalis-elementaria-introductio",1,16]],"33":[["quotes","exodus",3,6],["quotes","esther",8,5],["quotes","exodus",3,9]],"34":[["quotes","exodus",2,13]],"37":[["quoted_by","demonstratio-evangelica",3,30]],"39":[["quotes","exodus",32,0],["quotes","exodus",32,21],["quotes","deuteronomy",1,26]],"41":[["quotes","amos",5,24],["quoted_by","dialogus-cum-tryphone",22,2]],"42":[["quotes","amos",5,25],["quoted_by","dialogus-cum-tryphone",22,2]],"48":[["quotes","esaias",66,0],["quoted_by","clement-of-alexandria",2,5],["quoted_by","clement-of-alexandria",5,73],["quoted_by","clement-of-alexandria",5,123],["quoted_by","the-epistle-of-barnabas",16,1],["quoted_by","apologia",1,36],["quoted_by","dialogus-cum-tryphone",22,10],["quoted_by","supplication-pro-christianis",1,9],["quoted_by","barnabas",16,1],["quoted_by","praeperatio-evangelica",3,93],["quoted_by","praeperatio-evangelica",3,94],["quoted_by","praeperatio-evangelica",13,169]],"52":[["quoted_by","generalis-elementaria-introductio",1,8]],"53":[["quoted_by","eusebius-of-caesarea",5,2],["quoted_by","historia-ecclesiastica",5,63]]},"notecited":{"53":[["eusebius-of-caesarea",5,"1","Acts 7, 54"]],"59":[["eusebius-of-caesarea",5,"2","Acts 7, 60"],["historia-ecclesiastica",5,"2.7","10 I Petri 5, 6. 15 Act. 7, 60."],["theodoretus-historia-ecclesiastica",5,"4","1—5 vgl. Theodoret. Relig. Histor. 3 PG 82, 1332 B —5 —11 vgl. ob. IV 21/22 Luk. 23, 34 — 23 /24 Act. 7, 60. vgl. unt. S. 289, 24 f"]],"48":[["de-laudibus-constantini",1,"2","19 Act. 7, 49."]],"50":[["symposium-sive-convivium-decem-virginum",1,"9","2 Lev. 23, 40 — 5 Jerem. 9, 26 (Act. 7, 51) — 7 Jes. 40, 16 — 9ff Hohel. 4, 3. 13. 5, 1. 7, 12 — 15 vgl. Iren. V, 20, 2. ffipp. In Dan. I, 17, 12. Ad Diogn. 12 — 17 II Kor. 5, 10 — 19 Apok. Job. 20, 5. 6 — 20 vgl. Prov. "]],"57":[["theodoretus-historia-ecclesiastica",5,"9","2—25 vgl. ob. S. 283, 16—24 — 25 vgl. Act. 7, 58 f — 26 Gal."]]}}
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high priest said, \"Are these things so?\""],[1,1,"He said, \"Brothers and fathers, listen. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he lived in Haran,"],[2,2,"and said to him, 'Get out of your land, and from your relatives, and come into a land which I will show you.'"],[3,3,"Then he came out of the land of the Chaldaeans, and lived in Haran. From there, when his father was dead, God moved him into this land, where you are now living."],[4,4,"He gave him no inheritance in it, no, not so much as to set his foot on. He promised that he would give it to him in possession, and to his seed after him, when he still had no child."],[5,5,"God spoke in this way: that his seed would live as aliens in a strange land, and that they would be enslaved and mistreated for four hundred years."],[6,6,"'I will judge the nation to which they will be in bondage,' said God, 'and after that will they come out, and serve me in this place.'"],[7,7,"He gave him the covenant of circumcision. So Abraham became the father of Isaac, and circumcised him the eighth day. Isaac became the father of Jacob, and Jacob became the father of the twelve patriarchs."],[8,8,"\"The patriarchs, moved with jealousy against Joseph, sold him into Egypt. God was with him,"],[9,9,"and delivered him out of all his afflictions, and gave him favor and wisdom before Pharaoh, king of Egypt. He made him governor over Egypt and all his house."],[10,10,"Now a famine came over all the land of Egypt and Canaan, and great affliction. Our fathers found no food."],[11,11,"But when Jacob heard that there was grain in Egypt, he sent out our fathers the first time."],[12,12,"On the second time Joseph was made known to his brothers, and Joseph's race was revealed to Pharaoh."],[13,13,"Joseph sent, and summoned Jacob, his father, and all his relatives, seventy-five souls."],[14,14,"Jacob went down into Egypt, and he died, himself and our fathers,"],[15,15,"and they were brought back to Shechem, and laid in the tomb that Abraham bought for a price in silver from the sons of Hamor of Shechem."],[16,16,"\"But as the time of the promise came close which God swore to Abraham, the people grew and multiplied in Egypt,"],[17,17,"until there arose a different king, who didn't know Joseph."],[18,18,"The same dealt slyly with our race, and mistreated our fathers, that they should throw out their babies, so that they wouldn't stay alive."],[19,19,"At that time Moses was born, and was exceedingly handsome. He was nourished three months in his father's house."],[20,20,"When he was thrown out, Pharaoh's daughter took him up, and reared him as her own son."],[21,21,"Moses was instructed in all the wisdom of the Egyptians. He was mighty in his words and works."],[22,22,"But when he was forty years old, it came into his heart to visit his brothers, the children of Israel."],[23,23,"Seeing one of them suffer wrong, he defended him, and avenged him who was oppressed, striking the Egyptian."],[24,24,"He supposed that his brothers understood that God, by his hand, was giving them deliverance; but they didn't understand."],[25,25,"\"The day following, he appeared to them as they fought, and urged them to be at peace again, saying, 'Sirs, you are brothers. Why do you wrong one to another?'"],[26,26,"But he who did his neighbor wrong pushed him away, saying, 'Who made you a ruler and a judge over us?"],[27,27,"Do you want to kill me, as you killed the Egyptian yesterday?'"],[28,28,"Moses fled at this saying, and became a stranger in the land of Midian, where he became the father of two sons."],[29,29,"\"When forty years were fulfilled, an angel of the Lord appeared to him in the wilderness of Mount Sinai , in a flame of fire in a bush."],[30,30,"When Moses saw it, he wondered at the sight. As he came close to see, a voice of the Lord came to him,"],[31,31,"'I am the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob.' Moses trembled, and dared not look."],[32,32,"The Lord said to him, 'Take your sandals off of your feet, for the place where you stand is holy ground."],[33,33,"I have surely seen the affliction of my people that is in Egypt , and have heard their groaning. I have come down to deliver them. Now come, I will send you into Egypt.'"],[34,34,"\"This Moses, whom they refused, saying, 'Who made you a ruler and a judge?' -- God has sent him as both a ruler and a deliverer with the hand of the angel who appeared to him in the bush."],[35,35,"This man led them out, having worked wonders and signs in Egypt, in the Red Sea, and in the wilderness forty years."],[36,36,"This is that Moses, who said to the children of Israel , 'The Lord God will raise up a prophet to you from among your brothers, like me.'"],[37,37,"This is he who was in the assembly in the wilderness with the angel that spoke to him on Mount Sinai, and with our fathers, who received living oracles to give to us,"],[38,38,"to whom our fathers wouldn't be obedient, but rejected him, and turned back in their hearts to Egypt ,"],[39,39,"saying to Aaron, 'Make us gods that will go before us, for as for this Moses, who led us out of the land of Egypt , we don't know what has become of him.'"],[40,40,"They made a calf in those days, and brought a sacrifice to the idol, and rejoiced in the works of their hands."],[41,41,"But God turned, and gave them up to serve the host of the sky, as it is written in the book of the prophets, 'Did you offer to me slain animals and sacrifices Forty years in the wilderness, O house of Israel ?"],[42,42,"You took up the tent of Moloch, The star of your god Rephan, The figures which you made to worship. I will carry you away beyond Babylon.'"],[43,43,"\"Our fathers had the tent of the testimony in the wilderness, even as he who spoke to Moses appointed, that he should make it according to the pattern that he had seen;"],[44,44,"which also our fathers, in their turn, brought in with Joshua when they entered into the possession of the nations, whom God drove out before the face of our fathers, to the days of David,"],[45,45,"who found favor in the sight of God, and asked to find a habitation for the God of Jacob."],[46,46,"But Solomon built him a house."],[47,47,"However, the Most High doesn't dwell in temples made with hands, as the prophet says,"],[48,48,"'heaven is my throne, And the earth the footstool of my feet. What kind of house will you build me?' says the Lord; 'Or what is the place of my rest?"],[49,49,"Didn't my hand make all these things?'"],[50,50,"\"You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do."],[51,51,"Which of the prophets didn't your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers."],[52,52,"You received the law as it was ordained by angels, and didn't keep it!\""],[53,53,"Now when they heard these things, they were cut to the heart, and they gnashed at him with their teeth."],[54,54,"But he, being full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God,"],[55,55,"and said, \"Behold, I see the heavens opened, and the Son of Man standing on the right hand of God!\""],[56,56,"But they cried out with a loud voice, and stopped their ears, and rushed at him with one accord."],[57,57,"They threw him out of the city, and stoned him. The witnesses placed their garments at the feet of a young man named Saul."],[58,58,"They stoned Stephen as he called out, saying, \"Lord Jesus, receive my Spirit!\""],[59,59,"He kneeled down, and cried with a loud voice, \"Lord, don't hold this sin against them!\" When he had said this, he fell asleep."]]},"phrases":[[64,55,9,11,"c"],[66,50,11,13,"c"],[66,54,3,4,"c"],[102,40,2,5,"c"],[144,21,11,12,"c"],[144,28,5,8,"c"]],"lex":{"3":[46417],"4":[71223],"5":[10915],"7":[71187,134908],"9":[1995,19047],"10":[48337],"13":[35336],"15":[8517],"16":[15222,28461],"18":[43886,63034],"22":[9308,18435],"23":[41432,71133],"25":[12003,19543],"27":[15639],"31":[47779],"34":[39337,71233],"37":[6037,29069],"39":[53236],"40":[951],"41":[10167,20360],"44":[1197,13610,28449,133973],"50":[46190,55467,71238],"51":[18170,71239],"52":[71240],"53":[13872,36523,126823],"55":[46],"56":[9567],"57":[110587],"58":[29178,103564]},"quotes":{"3":[["quotes","chronicles-ii",22,3]],"5":[["quoted_by","clemens-romanus-4",3,42],["quoted_by","clementina-epitome-altera-nunc-primum-ed",1,41]],"9":[["quotes","psalms",24,21],["quotes","psalms",33,6],["quoted_by","epistula-i-ad-corinthios",22,6]],"17":[["quotes","on-the-confusion-of-languages",1,71],["quotes","exodus",1,7]],"22":[["quotes","jeremias",51,20],["quotes","exodus",2,10]],"26":[["quotes","exodus",2,13]],"27":[["quotes","exodus",2,13],["quoted_by","epistula-i-ad-corinthios",4,9]],"31":[["quotes","kings-iii",18,35],["quotes","chronicles-i",29,17],["quoted_by","clement-of-alexandria",5,62],["quoted_by","dialogus-cum-tryphone",59,2],["quoted_by","historia-ecclesiastica",1,20],["quoted_by","refutatio-omnium-haeresium",7,24]],"32":[["quotes","exodus",3,4],["quotes","joshua",5,14],["quoted_by","eusebius-of-caesarea",1,2],["quoted_by","dialogus-cum-tryphone",62,4],["quoted_by","historia-ecclesiastica",1,19],["quoted_by","historia-ecclesiastica",1,20],["quoted_by","demonstratio-evangelica",5,165],["quoted_by","demonstratio-evangelica",5,189],["quoted_by","generalis-elementaria-introductio",1,16]],"33":[["quotes","exodus",3,6],["quotes","esther",8,5],["quotes","exodus",3,9]],"34":[["quotes","exodus",2,13]],"37":[["quoted_by","demonstratio-evangelica",3,30]],"39":[["quotes","exodus",32,0],["quotes","exodus",32,21],["quotes","deuteronomy",1,26]],"41":[["quotes","amos",5,24],["quoted_by","dialogus-cum-tryphone",22,2],["quoted_by","origen-contra-celsum",5,7]],"42":[["quotes","amos",5,25],["quoted_by","dialogus-cum-tryphone",22,2],["quoted_by","origen-contra-celsum",5,7]],"48":[["quotes","esaias",66,0],["quoted_by","clement-of-alexandria",2,5],["quoted_by","clement-of-alexandria",5,73],["quoted_by","clement-of-alexandria",5,123],["quoted_by","the-epistle-of-barnabas",16,1],["quoted_by","apologia",1,36],["quoted_by","dialogus-cum-tryphone",22,10],["quoted_by","supplication-pro-christianis",1,9],["quoted_by","barnabas",16,1],["quoted_by","praeperatio-evangelica",3,93],["quoted_by","praeperatio-evangelica",3,94],["quoted_by","praeperatio-evangelica",13,169]],"51":[["quoted_by","origen-commentary-on-matthew-books-10-11",10,17]],"52":[["quoted_by","generalis-elementaria-introductio",1,8]],"53":[["quoted_by","eusebius-of-caesarea",5,2],["quoted_by","historia-ecclesiastica",5,63]]},"notecited":{"53":[["eusebius-of-caesarea",5,"1","Acts 7, 54"]],"59":[["eusebius-of-caesarea",5,"2","Acts 7, 60"],["historia-ecclesiastica",5,"2.7","10 I Petri 5, 6. 15 Act. 7, 60."],["theodoretus-historia-ecclesiastica",5,"4","1—5 vgl. Theodoret. Relig. Histor. 3 PG 82, 1332 B —5 —11 vgl. ob. IV 21/22 Luk. 23, 34 — 23 /24 Act. 7, 60. vgl. unt. S. 289, 24 f"]],"48":[["de-laudibus-constantini",1,"2","19 Act. 7, 49."],["origen-commentary-on-john-books-1-2-6-10",6,"202","1 Job. 1, 20. — 5 Job. 1, 27. — 20 Vgl. Matth. 22, 32–22 Vgl. Luk. 18 Matth. 19, 17. — Job. 14, 28. — 2.3 Vgl. Ζ. 13. — 26 Jes. 66, 1. Act. 7, 49. — 28 Vgl. Matth. 5, 34 f. — 31 Jer. 23, 24. — 34 Vgl. 8. 146, 15 ff."]],"50":[["symposium-sive-convivium-decem-virginum",1,"9","2 Lev. 23, 40 — 5 Jerem. 9, 26 (Act. 7, 51) — 7 Jes. 40, 16 — 9ff Hohel. 4, 3. 13. 5, 1. 7, 12 — 15 vgl. Iren. V, 20, 2. ffipp. In Dan. I, 17, 12. Ad Diogn. 12 — 17 II Kor. 5, 10 — 19 Apok. Job. 20, 5. 6 — 20 vgl. Prov. "]],"57":[["theodoretus-historia-ecclesiastica",5,"9","2—25 vgl. ob. S. 283, 16—24 — 25 vgl. Act. 7, 58 f — 26 Gal."]],"51":[["origen-commentary-on-matthew-books-10-11",10,"18","11 Vgl. Marc. 6, 4 — 12 Vgl. I. Kor. 10, 18 — 14 Act. 7, 52 — 17 I. Thess. 2, 14f — 26ff Vgl. Joh. 5, 46 — 29 Röm. 2, 23 — 32 ff Vgl. orig. hom. I, 13 in Jer. (III, 11, 14): ἄ πέπονθεν Ἱερεμίας ἀναγέγραπται κτλ. — 33 Jer"]]}}
\ No newline at end of file
diff --git a/text/acts/8.json b/text/acts/8.json
index f1d0eba86287b3d48e037c3e7db2cd578e60df1d..364906b59f60ef684a7dc4fa53410c5fa71fbc0c 100644
--- a/text/acts/8.json
+++ b/text/acts/8.json
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was consenting to his death. A great persecution arose against the assembly which was in Jerusalem in that day. They were all scattered abroad throughout the regions of Judea and Samaria, except for the apostles."],[1,1,"Devout men buried Stephen, and lamented greatly over him."],[2,2,"But Saul ravaged the assembly, entering into every house, and dragged both men and women off to prison."],[3,3,"Therefore those who were scattered abroad went around preaching the word."],[4,4,"Philip went down to the city of Samaria, and proclaimed to them the Christ."],[5,5,"The multitudes listened with one accord to the things that were spoken by Philip, when they heard and saw the signs which he did."],[6,6,"For unclean spirits came out of many of those who had them. They came out, crying with a loud voice. Many who had been paralyzed and lame were healed."],[7,7,"There was great joy in that city."],[8,8,"But there was a certain man, Simon by name, who had used sorcery in the city before, and amazed the people of Samaria, making himself out to be some great one,"],[9,9,"to whom they all listened, from the least to the greatest, saying, \"This man is that great power of God.\""],[10,10,"They listened to him, because for a long time he had amazed them with his sorceries."],[11,11,"But when they believed Philip preaching good news concerning the Kingdom of God and the name of Jesus Christ, they were baptized, both men and women."],[12,12,"Simon himself also believed. Being baptized, he continued with Philip. Seeing signs and great miracles done, he was amazed."],[13,13,"Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them,"],[14,14,"who, when they had come down, prayed for them, that they might receive the Holy Spirit;"],[15,15,"for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus."],[16,16,"Then they laid their hands on them, and they received the Holy Spirit."],[17,17,"Now when Simon saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money,"],[18,18,"saying, \"Give me also this power, that whoever I lay my hands on may receive the Holy Spirit.\""],[19,19,"But Peter said to him, \"May your silver perish with you, because you thought you could obtain the gift of God with money!"],[20,20,"You have neither part nor lot in this matter, for your heart isn't right before God."],[21,21,"Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you."],[22,22,"For I see that you are in the gall of bitterness and in the bondage of iniquity.\""],[23,23,"Simon answered, \"Pray for me to the Lord, that none of the things which you have spoken come on me.\""],[24,24,"They therefore, when they had testified and spoken the word of the Lord, returned to Jerusalem, and preached the gospel to many villages of the Samaritans."],[25,25,"But an angel of the Lord spoke to Philip, saying, \"Arise, and go toward the south to the way that goes down from Jerusalem to Gaza. This is a desert.\""],[26,26,"He arose and went. Behold, there was a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship."],[27,27,"He was returning and sitting in his chariot, and was reading the prophet Isaiah."],[28,28,"The Spirit said to Philip, \"Go near, and join yourself to this chariot.\""],[29,29,"Philip ran to him, and heard him reading Isaiah the prophet, and said, \"Do you understand what you are reading?\""],[30,30,"He said, \"How can I, unless someone explains it to me?\" He begged Philip to come up and sit with him."],[31,31,"Now the passage of the Scripture which he was reading was this, \"He was led as a sheep to the slaughter. As a lamb before his shearer is silent, So he doesn't open his mouth."],[32,32,"In his humiliation, his judgment was taken away. Who will declare His generations? For his life is taken from the earth.\""],[33,33,"The eunuch answered Philip, \"Please tell who the prophet is talking about: about himself, or about some other?\""],[34,34,"Philip opened his mouth, and beginning from this Scripture, preached to him Jesus."],[35,35,"As they went on the way, they came to some water, and the eunuch said, \"Behold, here is water. What is keeping me from being baptized?\""],[36,36,"He commanded the chariot to stand still, and they both went down into the water, both Philip and the eunuch, and he baptized him."],[37,37,"When they came up out of the water, the Spirit of the Lord caught Philip away, and the eunuch didn't see him any more, for he went on his way rejoicing."],[38,38,"But Philip was found at Azotus. Passing through, he preached the gospel to all the cities, until he came to Caesarea."]]},"phrases":[[66,14,7,8,"c"],[66,16,9,10,"c"],[66,18,2,3,"c"],[100,34,0,5,"c"],[144,24,4,7,"c"]],"lex":{"0":[9724],"1":[47858],"2":[10749,27968],"6":[25696],"8":[18197,204219],"9":[4129,38909],"10":[26319,39628],"12":[42395],"14":[11609],"17":[35840,106200],"21":[14040,42294],"22":[139749],"23":[205691],"24":[49312],"25":[19971],"26":[50774],"27":[1064],"28":[19420],"30":[11482],"31":[13048,43143]},"quotes":{"2":[["quoted_by","eusebius-of-caesarea",2,2],["quoted_by","historia-ecclesiastica",2,10]],"31":[["quotes","esaias",53,6],["quoted_by","the-epistle-of-barnabas",5,1],["quoted_by","apologia",1,49],["quoted_by","dialogus-cum-tryphone",13,4],["quoted_by","dialogus-cum-tryphone",111,2],["quoted_by","dialogus-cum-tryphone",114,1],["quoted_by","barnabas",5,1],["quoted_by","epistula-i-ad-corinthios",16,6],["quoted_by","epistulae-interpolatae-et-epistulae-supp",9,8],["quoted_by","demonstratio-evangelica",1,253],["quoted_by","demonstratio-evangelica",1,259],["quoted_by","demonstratio-evangelica",3,63],["quoted_by","demonstratio-evangelica",9,44],["quoted_by","demonstratio-evangelica",10,3],["quoted_by","demonstratio-evangelica",10,177],["quoted_by","de-theophania",1,2],["quoted_by","de-laudibus-constantini",15,9],["quoted_by","generalis-elementaria-introductio",3,50],["quoted_by","generalis-elementaria-introductio",4,27],["quoted_by","de-incarnatione-verbi",34,1],["quoted_by","oratio-i-contra-arianos",1,53],["quoted_by","oratio-ii-contra-arianos",1,15],["quoted_by","acta-philippi-tlg2948-tlg001",1,77]],"32":[["quotes","esaias",53,7],["quoted_by","apologia",1,50],["quoted_by","dialogus-cum-tryphone",13,5],["quoted_by","dialogus-cum-tryphone",43,2],["quoted_by","dialogus-cum-tryphone",63,1],["quoted_by","dialogus-cum-tryphone",68,3],["quoted_by","dialogus-cum-tryphone",76,1],["quoted_by","epistula-i-ad-corinthios",16,6],["quoted_by","epistula-i-ad-corinthios",16,7],["quoted_by","demonstratio-evangelica",3,63],["quoted_by","demonstratio-evangelica",4,162],["quoted_by","demonstratio-evangelica",5,53],["quoted_by","demonstratio-evangelica",5,60],["quoted_by","generalis-elementaria-introductio",4,27],["quoted_by","de-incarnatione-verbi",34,2],["quoted_by","de-incarnatione-verbi",37,1],["quoted_by","socrates-historia-ecclesiastica",2,29],["quoted_by","refutatio-omnium-haeresium",5,6],["quoted_by","theodoretus-historia-ecclesiastica",1,4]],"33":[["quoted_by","oratio-i-contra-arianos",1,53]]},"notecited":{"0":[["eusebius-of-caesarea",2,"1","Acts 8, 1"]],"2":[["eusebius-of-caesarea",2,"1","Acts 8, 3"]],"4":[["eusebius-of-caesarea",2,"1","Acts 8, 5-13"]],"17":[["eusebius-of-caesarea",2,"1","Acts 8, 18-23"],["eusebius-of-caesarea",2,"14","Acts 8, 18-23"]],"25":[["eusebius-of-caesarea",2,"1","Acts 8, 26-38"]],"36":[["onomasticon",1,"2","1 ff. Cart. Med. 74: ΒΕΘΣΟΥΡΑ ΤΟ ΤΟΥ ΑΓ<ΙΟΥ> ΦΙΛ<ΛΙΠ> ΠΟΥ ΕΝΘΑ ΔΕΓΟΤΣΙ ΒΑΠΤΙΣΘΗΝΑΙ ΚΛΝΔΑΚΗΝ ΤΟΝ ΕΥΝΟΥΧΟΝ 1 II Chron 11, 7 10? 3 f. Act 8, 38 11 Cart. Med. 116: [ΒΑ<Θ> ΥΛΙΟΝ? 21 Cart. Med. <ΒΗΤ>ΟΔΕΓΑΝΑ? 26 S. 26, 9. 13"]]}}
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was consenting to his death. A great persecution arose against the assembly which was in Jerusalem in that day. They were all scattered abroad throughout the regions of Judea and Samaria, except for the apostles."],[1,1,"Devout men buried Stephen, and lamented greatly over him."],[2,2,"But Saul ravaged the assembly, entering into every house, and dragged both men and women off to prison."],[3,3,"Therefore those who were scattered abroad went around preaching the word."],[4,4,"Philip went down to the city of Samaria, and proclaimed to them the Christ."],[5,5,"The multitudes listened with one accord to the things that were spoken by Philip, when they heard and saw the signs which he did."],[6,6,"For unclean spirits came out of many of those who had them. They came out, crying with a loud voice. Many who had been paralyzed and lame were healed."],[7,7,"There was great joy in that city."],[8,8,"But there was a certain man, Simon by name, who had used sorcery in the city before, and amazed the people of Samaria, making himself out to be some great one,"],[9,9,"to whom they all listened, from the least to the greatest, saying, \"This man is that great power of God.\""],[10,10,"They listened to him, because for a long time he had amazed them with his sorceries."],[11,11,"But when they believed Philip preaching good news concerning the Kingdom of God and the name of Jesus Christ, they were baptized, both men and women."],[12,12,"Simon himself also believed. Being baptized, he continued with Philip. Seeing signs and great miracles done, he was amazed."],[13,13,"Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them,"],[14,14,"who, when they had come down, prayed for them, that they might receive the Holy Spirit;"],[15,15,"for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus."],[16,16,"Then they laid their hands on them, and they received the Holy Spirit."],[17,17,"Now when Simon saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money,"],[18,18,"saying, \"Give me also this power, that whoever I lay my hands on may receive the Holy Spirit.\""],[19,19,"But Peter said to him, \"May your silver perish with you, because you thought you could obtain the gift of God with money!"],[20,20,"You have neither part nor lot in this matter, for your heart isn't right before God."],[21,21,"Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you."],[22,22,"For I see that you are in the gall of bitterness and in the bondage of iniquity.\""],[23,23,"Simon answered, \"Pray for me to the Lord, that none of the things which you have spoken come on me.\""],[24,24,"They therefore, when they had testified and spoken the word of the Lord, returned to Jerusalem, and preached the gospel to many villages of the Samaritans."],[25,25,"But an angel of the Lord spoke to Philip, saying, \"Arise, and go toward the south to the way that goes down from Jerusalem to Gaza. This is a desert.\""],[26,26,"He arose and went. Behold, there was a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship."],[27,27,"He was returning and sitting in his chariot, and was reading the prophet Isaiah."],[28,28,"The Spirit said to Philip, \"Go near, and join yourself to this chariot.\""],[29,29,"Philip ran to him, and heard him reading Isaiah the prophet, and said, \"Do you understand what you are reading?\""],[30,30,"He said, \"How can I, unless someone explains it to me?\" He begged Philip to come up and sit with him."],[31,31,"Now the passage of the Scripture which he was reading was this, \"He was led as a sheep to the slaughter. As a lamb before his shearer is silent, So he doesn't open his mouth."],[32,32,"In his humiliation, his judgment was taken away. Who will declare His generations? For his life is taken from the earth.\""],[33,33,"The eunuch answered Philip, \"Please tell who the prophet is talking about: about himself, or about some other?\""],[34,34,"Philip opened his mouth, and beginning from this Scripture, preached to him Jesus."],[35,35,"As they went on the way, they came to some water, and the eunuch said, \"Behold, here is water. What is keeping me from being baptized?\""],[36,36,"He commanded the chariot to stand still, and they both went down into the water, both Philip and the eunuch, and he baptized him."],[37,37,"When they came up out of the water, the Spirit of the Lord caught Philip away, and the eunuch didn't see him any more, for he went on his way rejoicing."],[38,38,"But Philip was found at Azotus. Passing through, he preached the gospel to all the cities, until he came to Caesarea."]]},"phrases":[[66,14,7,8,"c"],[66,16,9,10,"c"],[66,18,2,3,"c"],[100,34,0,5,"c"],[144,24,4,7,"c"]],"lex":{"0":[9724],"1":[47858],"2":[10749,27968],"6":[25696],"8":[18197,204219],"9":[4129,38909],"10":[26319,39628],"12":[42395],"14":[11609],"17":[35840,106200],"21":[14040,42294],"22":[139749],"23":[205691],"24":[49312],"25":[19971],"26":[50774],"27":[1064],"28":[19420],"30":[11482],"31":[13048,43143]},"quotes":{"2":[["quoted_by","eusebius-of-caesarea",2,2],["quoted_by","historia-ecclesiastica",2,10]],"15":[["quoted_by","origen-commentary-on-john-books-1-2-6-10",6,301]],"31":[["quotes","esaias",53,6],["quoted_by","the-epistle-of-barnabas",5,1],["quoted_by","apologia",1,49],["quoted_by","dialogus-cum-tryphone",13,4],["quoted_by","dialogus-cum-tryphone",111,2],["quoted_by","dialogus-cum-tryphone",114,1],["quoted_by","barnabas",5,1],["quoted_by","epistula-i-ad-corinthios",16,6],["quoted_by","epistulae-interpolatae-et-epistulae-supp",9,8],["quoted_by","demonstratio-evangelica",1,253],["quoted_by","demonstratio-evangelica",1,259],["quoted_by","demonstratio-evangelica",3,63],["quoted_by","demonstratio-evangelica",9,44],["quoted_by","demonstratio-evangelica",10,3],["quoted_by","demonstratio-evangelica",10,177],["quoted_by","de-theophania",1,2],["quoted_by","de-laudibus-constantini",15,9],["quoted_by","generalis-elementaria-introductio",3,50],["quoted_by","generalis-elementaria-introductio",4,27],["quoted_by","de-incarnatione-verbi",34,1],["quoted_by","oratio-i-contra-arianos",1,53],["quoted_by","oratio-ii-contra-arianos",1,15],["quoted_by","acta-philippi-tlg2948-tlg001",1,77],["quoted_by","origen-contra-celsum",1,53],["quoted_by","origen-contra-celsum",2,58],["quoted_by","origen-commentary-on-john-books-1-2-6-10",1,84],["quoted_by","origen-commentary-on-john-books-1-2-6-10",6,272]],"32":[["quotes","esaias",53,7],["quoted_by","apologia",1,50],["quoted_by","dialogus-cum-tryphone",13,5],["quoted_by","dialogus-cum-tryphone",43,2],["quoted_by","dialogus-cum-tryphone",63,1],["quoted_by","dialogus-cum-tryphone",68,3],["quoted_by","dialogus-cum-tryphone",76,1],["quoted_by","epistula-i-ad-corinthios",16,6],["quoted_by","epistula-i-ad-corinthios",16,7],["quoted_by","demonstratio-evangelica",3,63],["quoted_by","demonstratio-evangelica",4,162],["quoted_by","demonstratio-evangelica",5,53],["quoted_by","demonstratio-evangelica",5,60],["quoted_by","generalis-elementaria-introductio",4,27],["quoted_by","de-incarnatione-verbi",34,2],["quoted_by","de-incarnatione-verbi",37,1],["quoted_by","socrates-historia-ecclesiastica",2,29],["quoted_by","refutatio-omnium-haeresium",5,6],["quoted_by","theodoretus-historia-ecclesiastica",1,4],["quoted_by","origen-contra-celsum",1,53]],"33":[["quoted_by","oratio-i-contra-arianos",1,53]]},"notecited":{"0":[["eusebius-of-caesarea",2,"1","Acts 8, 1"]],"2":[["eusebius-of-caesarea",2,"1","Acts 8, 3"]],"4":[["eusebius-of-caesarea",2,"1","Acts 8, 5-13"]],"17":[["eusebius-of-caesarea",2,"1","Acts 8, 18-23"],["eusebius-of-caesarea",2,"14","Acts 8, 18-23"]],"25":[["eusebius-of-caesarea",2,"1","Acts 8, 26-38"]],"36":[["onomasticon",1,"2","1 ff. Cart. Med. 74: ΒΕΘΣΟΥΡΑ ΤΟ ΤΟΥ ΑΓ<ΙΟΥ> ΦΙΛ<ΛΙΠ> ΠΟΥ ΕΝΘΑ ΔΕΓΟΤΣΙ ΒΑΠΤΙΣΘΗΝΑΙ ΚΛΝΔΑΚΗΝ ΤΟΝ ΕΥΝΟΥΧΟΝ 1 II Chron 11, 7 10? 3 f. Act 8, 38 11 Cart. Med. 116: [ΒΑ<Θ> ΥΛΙΟΝ? 21 Cart. Med. <ΒΗΤ>ΟΔΕΓΑΝΑ? 26 S. 26, 9. 13"]],"34":[["origen-commentary-on-john-books-1-2-6-10",1,"89","6 Mark. 1, 1. — 7 Vgl. S. 18, 16. — 10 Act. 8, 35 (vgl. Jes. 53, 7). — 15 Vgl. c. 5 ff. — 17 Vgl. Rom. 10, 15 (Jes. 52, 7). — 19 Vgl. S. 14, 2 ff. — 20 Vgl. Mark. 16, 15. — 22 Vgl. Diels, Doxographi S. 464, 18. — 29 Vgl."]],"15":[["origen-commentary-on-john-books-1-2-6-10",6,"173","1 Ι Kor. 12, 4. - 2 Vgl. Act. 8, 16 ff. — 7 Vgl. Luk. 16, –9 Vgl. Job. 4, 2. — 10 Vgl. Act. 19, 2 ff. — 13 Vgl. Tit. 3, – 15 Vgl. Gen. 1, 2. — 19 Vgl. Mark. 1, 7. — 20 Matth. 3, 11. — 22 Mark. 1, 7."]]}}
\ No newline at end of file
diff --git a/text/acts/9.json b/text/acts/9.json
index 2329bd3d1682ed26ffad516cca872f6549469f0d..3284b23b96c33b55254e5409264daa0a03d8b80f 100644
--- a/text/acts/9.json
+++ b/text/acts/9.json
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Saul, still breathing threats and slaughter against the disciples of the Lord, went to the high priest,"],[1,1,"and asked for letters from him to the synagogues of Damascus, that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem."],[2,2,"As he traveled, it happened that he got close to Damascus, and suddenly a light from the sky shone around him."],[3,3,"He fell on the earth, and heard a voice saying to him, \"Saul, Saul, why do you persecute me?\""],[4,4,"He said, \"Who are you, Lord?\" The Lord said, \"I am Jesus, whom you are persecuting."],[5,5,"But rise up, and enter into the city, and you will be told what you must do.\""],[6,6,"The men who traveled with him stood speechless, hearing the voice, but seeing no one."],[7,7,"Saul arose from the ground, and when his eyes were opened, he saw no one. They led him by the hand, and brought him into Damascus."],[8,8,"He was without sight for three days, and neither ate nor drank."],[9,9,"Now there was a certain disciple at Damascus named Ananias. The Lord said to him in a vision, \"Ananias!\" He said, \"Behold, it's me, Lord.\""],[10,10,"The Lord said to him, \"Arise, and go to the street which is called Straight, and inquire in the house of Judas for one named Saul, a man of Tarsus. For behold, he is praying,"],[11,11,"and in a vision he has seen a man named Ananias coming in, and laying his hands on him, that he might receive his sight.\""],[12,12,"But Ananias answered, \"Lord, I have heard from many about this man, how much evil he did to your saints at Jerusalem."],[13,13,"Here he has authority from the chief priests to bind all who call on your name.\""],[14,14,"But the Lord said to him, \"Go your way, for he is my chosen vessel to bear my name before the nations and kings, and the children of Israel."],[15,15,"For I will show him how many things he must suffer for my name's sake.\""],[16,16,"Ananias departed, and entered into the house. Laying his hands on him, he said, \"Brother Saul, the Lord, who appeared to you in the way which you came, has sent me, that you may receive your sight, and be filled with the Holy Spirit.\""],[17,17,"Immediately something like scales fell from his eyes, and he received his sight. He arose and was baptized."],[18,18,"He took food and was strengthened. Saul stayed several days with the disciples who were at Damascus."],[19,19,"Immediately in the synagogues he proclaimed the Christ, that he is the Son of God."],[20,20,"All who heard him were amazed, and said, \"Isn't this he who in Jerusalem made havoc of those who called on this name? And he had come here intending to bring them bound before the chief priests!\""],[21,21,"But Saul increased more in strength, and confounded the Jews who lived at Damascus, proving that this is the Christ."],[22,22,"When many days were fulfilled, the Jews conspired together to kill him,"],[23,23,"but their plot became known to Saul. They watched the gates both day and night that they might kill him,"],[24,24,"but his disciples took him by night, and let him down through the wall, lowering him in a basket."],[25,25,"When Saul had come to Jerusalem, he tried to join himself to the disciples. They were all afraid of him, not believing that he was a disciple."],[26,26,"But Barnabas took him, and brought him to the apostles, and declared to them how he had seen the Lord in the way, and that he had spoken to him, and how at Damascus he had preached boldly in the name of Jesus."],[27,27,"He was with them going in and going out at Jerusalem,"],[28,28,"preaching boldly in the name of the Lord. He spoke and disputed against the Grecian Jews, but they were seeking to kill him."],[29,29,"When the brothers knew it, they brought him down to Caesarea, and sent him out to Tarsus."],[30,30,"So the assemblies throughout all Judea and Galilee and Samaria had peace, and were built up. They were multiplied, walking in the fear of the Lord and in the comfort of the Holy Spirit."],[31,31,"It happened, as Peter went throughout all those parts, he came down also to the saints who lived at Lydda."],[32,32,"There he found a certain man named Aeneas, who had been bedridden for eight years, because he was paralyzed."],[33,33,"Peter said to him, \"Aeneas, Jesus Christ heals you. Get up and make your bed!\" Immediately he arose."],[34,34,"All who lived at Lydda and in Sharon saw him, and they turned to the Lord."],[35,35,"Now there was at Joppa a certain disciple named Tabitha, which when translated, means Dorcas. This woman was full of good works and acts of mercy which she did."],[36,36,"It happened in those days that she fell sick, and died. When they had washed her, they laid her in an upper chamber."],[37,37,"As Lydda was near Joppa, the disciples, hearing that Peter was there, sent two men to him, imploring him not to delay in coming to them."],[38,38,"Peter got up and went with them. When he had come, they brought him into the upper chamber. All the widows stood by him weeping, and showing the coats and garments which Dorcas made while she was with them."],[39,39,"Peter put them all out, and kneeled down and prayed. Turning to the body, he said, \"Tabitha, get up!\" She opened her eyes, and when she saw Peter, she sat up."],[40,40,"He gave her his hand, and raised her up. Calling the saints and widows, he presented her alive."],[41,41,"It became known throughout all Joppa, and many believed in the Lord."],[42,42,"It happened, that he stayed many days in Joppa with one Simon, a tanner."]]},"phrases":[[44,12,14,18,"c"],[66,16,38,39,"c"],[66,30,26,27,"c"],[102,36,2,5,"c"],[186,4,9,10,"c"],[188,19,12,14,"c"]],"lex":{"0":[3429,136677],"1":[17097],"2":[71250],"4":[26459],"5":[28477],"6":[35863,50522],"7":[18861,51381],"10":[33882],"14":[16091,16473],"18":[19407],"21":[16967],"28":[40152],"29":[1549],"30":[33264],"31":[2436],"33":[4539],"35":[40892,103958],"40":[107845],"41":[10869],"42":[17705,71261]},"quotes":{},"notecited":{"14":[["eusebius-of-caesarea",2,"1","Acts 9, 15"],["socrates-historia-ecclesiastica",4,"23","Acts ix. 15."]],"2":[["eusebius-of-caesarea",2,"1","Acts 9, 3-6"]],"6":[["eusebius-of-caesarea",4,"15","Acts 9, 7"]],"0":[["eusebius-of-caesarea",8,"7","Acts 9, 1"],["eusebius-of-caesarea",10,"9","Acts 9, 1"],["vita-constantini",2,"2.2","2 vgl. Euseb. H.E. X, –7 vgl. Act. 9,1. — –41, 25 vgl. Euseb. H.E. Χ, 8, –9, 3. — Gelas. Cyz. 1, 10 aus Euseb. H.E."]]}}
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Saul, still breathing threats and slaughter against the disciples of the Lord, went to the high priest,"],[1,1,"and asked for letters from him to the synagogues of Damascus, that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem."],[2,2,"As he traveled, it happened that he got close to Damascus, and suddenly a light from the sky shone around him."],[3,3,"He fell on the earth, and heard a voice saying to him, \"Saul, Saul, why do you persecute me?\""],[4,4,"He said, \"Who are you, Lord?\" The Lord said, \"I am Jesus, whom you are persecuting."],[5,5,"But rise up, and enter into the city, and you will be told what you must do.\""],[6,6,"The men who traveled with him stood speechless, hearing the voice, but seeing no one."],[7,7,"Saul arose from the ground, and when his eyes were opened, he saw no one. They led him by the hand, and brought him into Damascus."],[8,8,"He was without sight for three days, and neither ate nor drank."],[9,9,"Now there was a certain disciple at Damascus named Ananias. The Lord said to him in a vision, \"Ananias!\" He said, \"Behold, it's me, Lord.\""],[10,10,"The Lord said to him, \"Arise, and go to the street which is called Straight, and inquire in the house of Judas for one named Saul, a man of Tarsus. For behold, he is praying,"],[11,11,"and in a vision he has seen a man named Ananias coming in, and laying his hands on him, that he might receive his sight.\""],[12,12,"But Ananias answered, \"Lord, I have heard from many about this man, how much evil he did to your saints at Jerusalem."],[13,13,"Here he has authority from the chief priests to bind all who call on your name.\""],[14,14,"But the Lord said to him, \"Go your way, for he is my chosen vessel to bear my name before the nations and kings, and the children of Israel."],[15,15,"For I will show him how many things he must suffer for my name's sake.\""],[16,16,"Ananias departed, and entered into the house. Laying his hands on him, he said, \"Brother Saul, the Lord, who appeared to you in the way which you came, has sent me, that you may receive your sight, and be filled with the Holy Spirit.\""],[17,17,"Immediately something like scales fell from his eyes, and he received his sight. He arose and was baptized."],[18,18,"He took food and was strengthened. Saul stayed several days with the disciples who were at Damascus."],[19,19,"Immediately in the synagogues he proclaimed the Christ, that he is the Son of God."],[20,20,"All who heard him were amazed, and said, \"Isn't this he who in Jerusalem made havoc of those who called on this name? And he had come here intending to bring them bound before the chief priests!\""],[21,21,"But Saul increased more in strength, and confounded the Jews who lived at Damascus, proving that this is the Christ."],[22,22,"When many days were fulfilled, the Jews conspired together to kill him,"],[23,23,"but their plot became known to Saul. They watched the gates both day and night that they might kill him,"],[24,24,"but his disciples took him by night, and let him down through the wall, lowering him in a basket."],[25,25,"When Saul had come to Jerusalem, he tried to join himself to the disciples. They were all afraid of him, not believing that he was a disciple."],[26,26,"But Barnabas took him, and brought him to the apostles, and declared to them how he had seen the Lord in the way, and that he had spoken to him, and how at Damascus he had preached boldly in the name of Jesus."],[27,27,"He was with them going in and going out at Jerusalem,"],[28,28,"preaching boldly in the name of the Lord. He spoke and disputed against the Grecian Jews, but they were seeking to kill him."],[29,29,"When the brothers knew it, they brought him down to Caesarea, and sent him out to Tarsus."],[30,30,"So the assemblies throughout all Judea and Galilee and Samaria had peace, and were built up. They were multiplied, walking in the fear of the Lord and in the comfort of the Holy Spirit."],[31,31,"It happened, as Peter went throughout all those parts, he came down also to the saints who lived at Lydda."],[32,32,"There he found a certain man named Aeneas, who had been bedridden for eight years, because he was paralyzed."],[33,33,"Peter said to him, \"Aeneas, Jesus Christ heals you. Get up and make your bed!\" Immediately he arose."],[34,34,"All who lived at Lydda and in Sharon saw him, and they turned to the Lord."],[35,35,"Now there was at Joppa a certain disciple named Tabitha, which when translated, means Dorcas. This woman was full of good works and acts of mercy which she did."],[36,36,"It happened in those days that she fell sick, and died. When they had washed her, they laid her in an upper chamber."],[37,37,"As Lydda was near Joppa, the disciples, hearing that Peter was there, sent two men to him, imploring him not to delay in coming to them."],[38,38,"Peter got up and went with them. When he had come, they brought him into the upper chamber. All the widows stood by him weeping, and showing the coats and garments which Dorcas made while she was with them."],[39,39,"Peter put them all out, and kneeled down and prayed. Turning to the body, he said, \"Tabitha, get up!\" She opened her eyes, and when she saw Peter, she sat up."],[40,40,"He gave her his hand, and raised her up. Calling the saints and widows, he presented her alive."],[41,41,"It became known throughout all Joppa, and many believed in the Lord."],[42,42,"It happened, that he stayed many days in Joppa with one Simon, a tanner."]]},"phrases":[[44,12,14,18,"c"],[66,16,38,39,"c"],[66,30,26,27,"c"],[102,36,2,5,"c"],[186,4,9,10,"c"],[188,19,12,14,"c"]],"lex":{"0":[3429,136677],"1":[17097],"2":[71250],"4":[26459],"5":[28477],"6":[35863,50522],"7":[18861,51381],"10":[33882],"14":[16091,16473],"18":[19407],"21":[16967],"28":[40152],"29":[1549],"30":[33264],"31":[2436],"33":[4539],"35":[40892,103958],"40":[107845],"41":[10869],"42":[17705,71261]},"quotes":{"3":[["quoted_by","origen-commentary-on-john-books-1-2-6-10",1,70]],"4":[["quoted_by","origen-commentary-on-john-books-1-2-6-10",1,70]]},"notecited":{"14":[["eusebius-of-caesarea",2,"1","Acts 9, 15"],["socrates-historia-ecclesiastica",4,"23","Acts ix. 15."]],"2":[["eusebius-of-caesarea",2,"1","Acts 9, 3-6"]],"6":[["eusebius-of-caesarea",4,"15","Acts 9, 7"]],"0":[["eusebius-of-caesarea",8,"7","Acts 9, 1"],["eusebius-of-caesarea",10,"9","Acts 9, 1"],["vita-constantini",2,"2.2","2 vgl. Euseb. H.E. X, –7 vgl. Act. 9,1. — –41, 25 vgl. Euseb. H.E. Χ, 8, –9, 3. — Gelas. Cyz. 1, 10 aus Euseb. H.E."]]}}
\ No newline at end of file
diff --git a/text/ad-autolycum/2.json b/text/ad-autolycum/2.json
index 1f838ccc1b0afc82464b4ddfb3360b3b44a61af5..699b3421ca43d7ed825cde397fedab96742e63a7 100644
--- a/text/ad-autolycum/2.json
+++ b/text/ad-autolycum/2.json
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we had formerly some conversation, my very good friend Autolycus, and when you inquired who was my God, and for a little paid attention to my discourse, I made some explanations to you concerning my religion; and then having bid one another adieu, we went with much mutual friendliness each to his own house, although at first you had borne somewhat hard upon me. For you know and remember that you supposed our doctrine was foolishness. As you then afterwards urged me to do, I am desirous, though not educated to the art of speaking, of more accurately demonstrating, by means of this tractate, the vain labour and empty worship in which you are held; and I wish also, from a few of your own histories which you read, and perhaps do not yet quite understand, to make the truth plain to you."],[1,1,"And in truth it does seem to me absurd that statuaries and carvers, or painters, or moulders, should both design and paint, and carve, and mould, and prepare gods, who, when they are produced by the artificers, are reckoned of no value; but as soon as they are purchased by some and placed in some so-called temple, or in some house, not only do those who bought them sacrifice to them, but also those who made and sold them come with much devotion, and apparatus of sacrifice, and libations, to worship them; and they reckon them gods, not seeing that they are just such as when they were made by themselves, whether stone, or brass, or wood, or colour, or some other material. And this is your case, too, when you read the histories and genealogies of the so-called gods. For when you read of their births, you think of them as men, but afterwards you call them gods, and worship them, not reflecting nor understanding that, when born, they are exactly such beings as ye read of before."],[2,2,"And of the gods of former times, if indeed they were begotten, the generation was sufficiently prolific. But now, where is their generation exhibited? For if of old they begot and were begotten, it is plain that even to the present time there should be gods begotten and born; or at least if it be not so, such a race will be reckoned impotent. For either they have waxed old, and on that account no longer beget, or they have died out and no longer exist. For if the gods were begotten, they ought to be born even until now, as men, too, are born; yea, much more numerous should the gods be than men, as the Sibyl says:— “For if the gods beget, and each remains Immortal, then the race of gods must be More numerous than mortals, and the throng So great that mortals find no room to stand.” For if the children begotten of men who are mortal and short-lived make an appearance even until now, and men have not ceased to be born, so that cities and villages are full, and even the country places also are inhabited, how ought not the gods, who, according to your poets, do not die, much rather to beget and be begotten, since you say that the gods were produced by generation? And why was the mount which is called Olympus formerly inhabited by the gods, but now lies deserted? Or why did Jupiter, in days of yore, dwell on Ida, and was known to dwell there, according to Homer and other poets, but now is beyond ken? And why was he found only in one part of the earth, and not everywhere? For either he neglected the other parts, or was not able to be present everywhere and provide for all. For if he were, e.g., in an eastern place, he was not in the western; and if, on the other hand, he were present in the western parts, he was not in the eastern. But this is the attribute of God, the Highest and Almighty, and the living God, not only to be everywhere present, but also to see all things and to hear all, and by no means to be confined in a place; for if He were, then the place containing Him would be greater than He; for that which contains is greater than that which is contained. For God is not contained, but is Himself the place of all. But why has Jupiter left Ida? Was it because he died, or did that mountain no longer please him? And where has he gone? To heaven? No. But you will perhaps say, To Crete? Yes, for there, too, his tomb is shown to this day. Again, you will say, To Pisa, where he reflects glory on the hands of Phidias to this day. Let us, then, proceed to the writings of the philosophers and poets."],[3,3,"Some of the philosophers of the Porch say that there is no God at all; or, if there is, they say that He cares for none but Himself; and these views the folly of Epicurus and Chrysippus has set forth at large. And others say that all things are produced without external agency, and that the world is uncreated, and that nature is eternal; and have dared to give out that there is no providence of God at all, but maintain that God is only each man’s conscience. And others again maintain that the spirit which pervades all things is God. But Plato and those of his school acknowledge indeed that God is uncreated, and the Father and Maker of all things; but then they maintain that matter as well as God is uncreated, and aver that it is coeval with God. But if God is uncreated and matter uncreated, God is no longer, according to the Platonists, the Creator of all things, nor, so far as their opinions hold, is the monarchy of God established. And further, as God, because He is uncreated, is also unalterable; so if matter, too, were uncreated, it also would be unalterable, and equal to God; for that which is created is mutable and alterable, but that which is uncreated is immutable and unalterable. And what great thing is it if God made the world out of existent materials? For even a human artist, when he gets material from some one, makes of it what he pleases. But the power of God is manifested in this, that out of things that are not He makes whatever He pleases; just as the bestowal of life and motion is the prerogative of no other than God alone. For even man makes indeed an image, but reason and breath, or feeling, he cannot give to what he has made. But God has this property in excess of what man can do, in that He makes a work, endowed with reason, life, sensation. As, therefore, in all these respects God is more powerful than man, so also in this; that out of things that are not He creates and has created things that are, and whatever He pleases, as He pleases."],[4,4,"So that the opinion of your philosophers and authors is discordant; for while the former have propounded the foregoing opinions, the poet Homer is found explaining the origin not only of the world, but also of the gods, on quite another hypothesis. For he says somewhere:— “Father of Gods, Oceanus, and she Who bare the gods, their mother Tethys, too, From whom all rivers spring, and every sea.” In saying which, however, he does not present God to us. For who does not know that the ocean is water? But if water, then not God. God indeed, if He is the creator of all things, as He certainly is, is the creator both of the water and of the seas. And Hesiod himself also declared the origin, not only of the gods, but also of the world itself. And though he said that the world was created, he showed no inclination to tell us by whom it was created. Besides, he said that Saturn, and his sons Jupiter, Neptune, and Pluto, were gods, though we find that they are later born than the world. And he also relates how Saturn was assailed in war by his own son Jupiter; for he says:— “His father Saturn he by might o’ercame, And ’mong th’ immortals ruled with justice wise, And honours fit distributed to each.” Then he introduces in his poem the daughters of Jupiter, whom he names Muses, and as whose suppliant he appears, desiring to ascertain from them how all things were made; for he says:— “Daughters of Jove, all hail! Grant me your aid That I in numbers sweet and well-arrayed, Of the immortal gods may sing the birth; Who of the starry heav’ns were born, and earth; Who, springing from the murky night at first, Were by the briny ocean reared and nursed. Tell, too, who form unto the earth first gave, And rivers, and the boundless sea whose wave Unwearied sinks, then rears its crest on high; And how was spread yon glittering canopy Of glistening stars that stud the wide-spread heaven. Whence sprang the gods by whom all good is given? Tell from their hands what varied gifts there came, Riches to some, to others wealth, or fame; How they have dwelt from the remotest time In many-nooked Olympus’ sunny clime. These things, ye Muses, say, who ever dwell Among Olympian shades—since ye can tell: From the beginning there thy feet have strayed; Then tell us which of all things first was made.” But how could the Muses, who are younger than the world, know these things? Or how could they relate to Hesiod [what was happening], when their father was not yet born?"],[5,5,"And in a certain way he indeed admits matter [as self-existent] and the creation of the world [without a creator], saying:— “First of all things was chaos made, and next Broad-bosom’d earth’s foundations firm were fixed, Where safely the immortals dwell for aye, Who in the snowy-peak’d Olympus stay. Afterwards gloomy Tartarus had birth In the recesses of broad-pathwayed earth, And Love, ev’n among gods most beauteous still, Who comes all-conquering, bending mind and will, Delivering from care, and giving then Wise counsel in the breasts of gods and men. From chaos Erebus and night were born, From night and Erebus sprung air and morn. Earth in her likeness made the starry heaven, That unto all things shelter might be given, And that the blessed gods might there repose. The lofty mountains by her power arose, For the wood-nymphs she made the pleasant caves, Begot the sterile sea with all his waves, Loveless; but when by heaven her love was sought, Then the deep-eddying ocean forth she brought.” And saying this, he has not yet explained by whom all this was made. For if chaos existed in the beginning, and matter of some sort, being uncreated, was previously existing, who was it that effected the change on its condition, and gave it a different order and shape? Did matter itself alter its own form and arrange itself into a world (for Jupiter was born, not only long after matter, but long after the world and many men; and so, too, was his father Saturn), or was there some ruling power which made it; I mean, of course, God, who also fashioned it into a world? Besides, he is found in every way to talk nonsense, and to contradict himself. For when he mentions earth, and sky, and sea, he gives us to understand that from these the gods were produced; and from these again [the gods] he declares that certain very dreadful men were sprung,—the race of the Titans and the Cyclopes, and a crowd of giants, and of the Egyptian gods,—or, rather, vain men, as Apollonides, surnamed Horapius, mentions in the book entitled Semenouthi, and in his other histories concerning the worship of the Egyptians and their kings, and the vain labours in which they engaged."],[6,6,"Why need I recount the Greek fables,—of Pluto, king of darkness, of Neptune descending beneath the sea, and embracing Melanippe and begetting a cannibal son,—or the many tales your writers have woven into their tragedies concerning the sons of Jupiter, and whose pedigree they register because they were born men, and not gods? And the comic poet Aristophanes, in the play called “The Birds,” having taken upon him to handle the subject of the Creation, said that in the beginning the world was produced from an egg, saying:— “A windy egg was laid by black-winged night At first.” But Satyrus, also giving a history of the Alexandrine families, beginning from Philopator, who was also named Ptolemy, gives out that Bacchus was his progenitor; wherefore also Ptolemy was the founder of this family. Satyrus then speaks thus: That Dejanira was born of Bacchus and Althea, the daughter of Thestius; and from her and Hercules the son of Jupiter there sprang, as I suppose, Hyllus; and from him Cleodemus, and from him Aristomachus, and from him Temenus, and from him Ceisus, and from him Maron, and from him Thestrus, and from him Acous, and from him Aristomidas, and from him Caranus, and from him Cœnus, and from him Tyrimmas, and from him Perdiccas, and from him Philip, and from him Æropus, and from him Alcetas, and from him Amyntas, and from him Bocrus, and from him Meleager, and from him Arsinoë and from her and Lagus Ptolemy Soter, and from him and Arsinoe Ptolemy Euergetes, and from him and Berenicé, daughter of Maga, king of Cyrene, Ptolemy Philopator. Thus, then, stands the relationship of the Alexandrine kings to Bacchus. And therefore in the Dionysian tribe there are distinct families: the Althean from Althea, who was the wife of Dionysus and daughter of Thestius; the family of Dejanira also, from her who was the daughter of Dionysus and Althea, and wife of Hercules;—whence, too, the families have their names: the family of Ariadne, from Ariadne, daughter of Minos and wife of Dionysus, a dutiful daughter, who had intercourse with Dionysus in another form; the Thestian, from Thestius, the father of Althea; the Thoantian, from Thoas, son of Dionysus; the Staphylian, from Staphylus, son of Dionysus; the Euænian, from Eunous, son of Dionysus; the Maronian, from Maron, son of Ariadne and Dionysus;—for all these are sons of Dionysus. And, indeed, many other names were thus originated, and exist to this day; as the Heraclidæ from Hercules, and the Apollonidæ from Apollo, and the Poseidonii from Poseidon, and from Zeus the Dii and Diogenæ."],[7,7,"And why should I recount further the vast array of such names and genealogies? So that all the authors and poets, and those called philosophers, are wholly deceived; and so, too, are they who give heed to them. For they plentifully composed fables and foolish stories about their gods, and did not exhibit them as gods, but as men, and men, too, of whom some were drunken, and others fornicators and murderers. But also concerning the origin of the world, they uttered contradictory and absurd opinions. First, some of them, as we before explained, maintained that the world is uncreated. And those that said it was uncreated and self-producing contradicted those who propounded that it was created. For by conjecture and human conception they spoke, and not knowing the truth. And others, again, said that there was a providence, and destroyed the positions of the former writers. Aratus, indeed, says:— “From Jove begin my song; nor ever be The name unuttered: all are full of thee; The ways and haunts of men; the heavens and sea: On thee our being hangs; in thee we move; All are thy offspring and the seed of Jove. Benevolent, he warns mankind to good, Urges to toil and prompts the hope of food. He tells where cattle best may graze, and where The soil, deep-furrowed, yellow grain will bear. What time the husbandman should plant or sow, ’Tis his to tell, ’tis his alone to know.” Who, then, shall we believe: Aratus as here quoted, or Sophocles, when he says:— “And foresight of the future there is none; ’Tis best to live at random, as one can”? And Homer, again, does not agree with this, for he says that virtue “Waxes or wanes in men as Jove decrees.” And Simonides says:— “No man nor state has virtue save from God; Counsel resides in God; and wretched man Has in himself nought but his wretchedness.” So, too, Euripides:— “Apart from God, there’s nothing owned by men.” And Menander:— “Save God alone, there’s none for us provides.” And Euripides again:— “For when God wills to save, all things He’ll bend To serve as instruments to work His end.” And Thestius:— “If God design to save you, safe you are, Though sailing in mid-ocean on a mat.” And saying numberless things of a like kind, they contradicted themselves. At least Sophocles, who in another place denied Providence, says:— “No mortal can evade the stroke of God.” Besides, they both introduced a multitude of gods, and yet spoke of a Unity; and against those who affirmed a Providence they maintained in opposition that there was no Providence. Wherefore Euripides says:— “We labour much and spend our strength in vain, For empty hope, not foresight, is our guide.” And without meaning to do so, they acknowledge that they know not the truth; but being inspired by demons and puffed up by them, they spoke at their instance whatever they said. For indeed the poets,—Homer, to wit, and Hesiod, being, as they say, inspired by the Muses,—spoke from a deceptive fancy, and not with a pure but an erring spirit. And this, indeed, clearly appears from the fact, that even to this day the possessed are sometimes exorcised in the name of the living and true God; and these spirits of error themselves confess that they are demons who also formerly inspired these writers. But sometimes some of them wakened up in soul, and, that they might be for a witness both to themselves and to all men, spoke things in harmony with the prophets regarding the monarchy of God, and the judgment and such like."],[8,8,"But men of God carrying in them a holy spirit and becoming prophets, being inspired and made wise by God, became God-taught, and holy, and righteous. Wherefore they were also deemed worthy of receiving this reward, that they should become instruments of God, and contain the wisdom that is from Him, through which wisdom they uttered both what regarded the creation of the world and all other things. For they predicted also pestilences, and famines, and wars. And there was not one or two, but many, at various times and seasons among the Hebrews; and also among the Greeks there was the Sibyl; and they all have spoken things consistent and harmonious with each other, both what happened before them and what happened in their own time, and what things are now being fulfilled in our own day: wherefore we are persuaded also concerning the future things that they will fall out, as also the first have been accomplished."],[9,9,"And first, they taught us with one consent that God made all things out of nothing; for nothing was coeval with God: but He being His own place, and wanting nothing, and existing before the ages, willed to make man by whom He might be known; for him, therefore, He prepared the world. For he that is created is also needy; but he that is uncreated stands in need of nothing. God, then, having His own Word internal within His own bowels, begat Him, emitting Him along with His own wisdom before all things. He had this Word as a helper in the things that were created by Him, and by Him He made all things. He is called “governing principle” [ἁρκή], because He rules, and is Lord of all things fashioned by Him. He, then, being Spirit of God, and governing principle, and wisdom, and power of the highest, came down upon the prophets, and through them spoke of the creation of the world and of all other things. For the prophets were not when the world came into existence, but the wisdom of God which was in Him, and His holy Word which was always present with Him. Wherefore He speaks thus by the prophet Solomon: “When He prepared the heavens I was there, and when He appointed the foundations of the earth I was by Him as one brought up with Him.” And Moses, who lived many years before Solomon, or, rather, the Word of God by him as by an instrument, says, “In the beginning God created the heaven and the earth.” First he named the “beginning,” and “creation,” then he thus introduced God; for not lightly and on slight occasion is it right to name God. For the divine wisdom foreknew that some would trifle and name a multitude of gods that do not exist. In order, therefore, that the living God might be known by His works, and that [it might be known that] by His Word God created the heavens and the earth, and all that is therein, he said, “In the beginning God created the heavens and the earth.” Then having spoken of their creation, he explains to us: “And the earth was without form, and void, and darkness was upon the face of the deep; and the Spirit of God moved upon the water.” This, sacred Scripture teaches at the outset, to show that matter, from which God made and fashioned the world, was in some manner created, being produced by God."],[10,10,"Now, the beginning of the creation is light; since light manifests the things that are created. Wherefore it is said: “And God said, Let light be, and light was; and God saw the light, that it was good,” manifestly made good for man. “And God divided the light from the darkness; and God called the light Day, and the darkness He called Night. And the evening and the morning were the first day. And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters: and it was so. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament. And God called the firmament Heaven: and God saw that it was good. And the evening and the morning were the second day. And God said, Let the water under the heaven be gathered into one place, and let the dry land appear: and it was so. And the waters were gathered together into their places, and the dry land appeared. And God called the dry land Earth, and the gathering together of the waters He called Seas: and God saw that it was good. And God said, Let the earth bring forth grass, the herb yielding seed after his kind and in his likeness, and the fruit-tree yielding fruit after his kind, whose seed is in itself, in his likeness: and it was so. And the earth brought forth grass, the herb yielding seed after his kind, and the fruit-tree yielding fruit, whose seed was in itself, after his kind, on the earth: and God saw that it was good. And the evening and the morning were the third day. And God said, Let there be lights in the firmament of the heaven, to give light on earth, to divide the day from the night; and let them be for signs, and for seasons, and for days, and for years; and let them be for lights in the firmament of the heaven, to give light upon the earth: and it was so. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: He made the stars also. And God set them in the firmament of the heaven to give light upon the earth, and to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. And the evening and the morning were the fourth day. And God said, Let the waters bring forth the creeping things that have life, and fowl flying over the earth in the firmament of heaven: and it was so. And God created great whales, and every living creature that creepeth, which the waters brought forth after their kind, and every winged fowl after his kind: and God saw that it was good. And God blessed them, saying, Increase and multiply, and fill the waters of the sea, and let fowl multiply in the earth. And the evening and the morning were the fifth day. And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. And God made the beasts of the earth after their kind, and the cattle after their kind, and all the creeping things of the earth. And God said, Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the heaven, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. And God created man: in the image of God created He him; male and female created He them. And God blessed them, saying, Be fruitful, and multiply, and replenish the earth, and subdue it, and have dominion over the fish of the sea, and over the fowl of the heaven, and over all cattle, and over all the earth, and over all the creeping things that creep upon the earth. And God said, Behold I have given you every herb bearing seed, which is upon the face of all the earth, and every tree in the which is the fruit of a tree yielding seed; to you it shall be for meat, and to all the beasts of the earth, and to all the fowls of heaven, and to every creeping thing that creepeth upon the earth, which has in it the breath of life; every green herb for meat: and it was so. And God saw everything that He had made, and, behold, it was very good. And the evening and the morning were the sixth day. And the heaven and the earth were finished, and all the host of them. And on the sixth day God finished His works which He made, and rested on the seventh day from all His works which He made. And God blessed the seventh day, and sanctified it; because in it He rested from all His works which God began to create.”"],[11,11,"Of this six days’ work no man can give a worthy explanation and description of all its parts, not though he had ten thousand tongues and ten thousand mouths; nay, though he were to live ten thousand years, sojourning in this life, not even so could he utter anything worthy of these things, on account of the exceeding greatness and riches of the wisdom of God which there is in the six days’ work above narrated. Many writers indeed have imitated [the narration], and essayed to give an explanation of these things; yet, though they thence derived some suggestions, both concerning the creation of the world and the nature of man, they have emitted no slightest spark of truth. And the utterances of the philosophers, and writers, and poets have an appearance of trustworthiness, on account of the beauty of their diction; but their discourse is proved to be foolish and idle, because the multitude of their nonsensical frivolities is very great; and not a stray morsel of truth is found in them. For even if any truth seems to have been uttered by them, it has a mixture of error. And as a deleterious drug, when mixed with honey or wine, or some other thing, makes the whole [mixture] hurtful and profitless; so also eloquence is in their case found to be labour in vain; yea, rather an injurious thing to those who credit it. Moreover, [they spoke] concerning the seventh day, which all men acknowledge; but the most know not that what among the Hebrews is called the “Sabbath,” is translated into Greek the “Seventh” (ἑβδομάς), a name which is adopted by every nation, although they know not the reason of the appellation. And as for what the poet Hesiod says of Erebus being produced from chaos, as well as the earth and love which lords it over his [Hesiod’s] gods and men, his dictum is shown to be idle and frigid, and quite foreign to the truth. For it is not meet that God be conquered by pleasure; since even men of temperance abstain from all base pleasure and wicked lust."],[12,12,"Moreover, his [Hesiod’s] human, and mean, and very weak conception, so far as regards God, is discovered in his beginning to relate the creation of all things from the earthly things here below. For man, being below, begins to build from the earth, and cannot in order make the roof, unless he has first laid the foundation. But the power of God is shown in this, that, first of all, He creates out of nothing, according to His will, the things that are made. “For the things which are impossible with men are possible with God.” Wherefore, also, the prophet mentioned that the creation of the heavens first of all took place, as a kind of roof, saying: “At the first God created the heavens”—that is, that by means of the “first” principle the heavens were made, as we have already shown. And by “earth” he means the ground and foundation, as by “the deep” he means the multitude of waters; and “darkness” he speaks of, on account of the heaven which God made covering the waters and the earth like a lid. And by the Spirit which is borne above the waters, he means that which God gave for animating the creation, as he gave life to man, mixing what is fine with what is fine. For the Spirit is fine, and the water is fine, that the Spirit may nourish the water, and the water penetrating everywhere along with the Spirit, may nourish creation. For the Spirit being one, and holding the place of light, was between the water and the heaven, in order that the darkness might not in any way communicate with the heaven, which was nearer God, before God said, “Let there be light.” The heaven, therefore, being like a dome-shaped covering, comprehended matter which was like a clod. And so another prophet, Isaiah by name, spoke in these words: “It is God who made the heavens as a vault, and stretched them as a tent to dwell in.” The command, then, of God, that is, His Word, shining as a lamp in an enclosed chamber, lit up all that was under heaven, when He had made light apart from the world. And the light God called Day, and the darkness Night. Since man would not have been able to call the light Day, or the darkness Night, nor, indeed, to have given names to the other things, had not he received the nomenclature from God, who made the things themselves. In the very beginning, therefore, of the history and genesis of the world, the holy Scripture spoke not concerning this firmament [which we see], but concerning another heaven, which is to us invisible, after which this heaven which we see has been called “firmament,” and to which half the water was taken up that it might serve for rains, and showers, and dews to mankind. And half the water was left on earth for rivers, and fountains, and seas. The water, then, covering all the earth, and specially its hollow places, God, through His Word, next caused the waters to be collected into one collection, and the dry land to become visible, which formerly had been invisible. The earth thus becoming visible, was yet without form. God therefore formed and adorned it with all kinds of herbs, and seeds and plants."],[13,13,"Consider, further, their variety, and diverse beauty, and multitude, and how through them resurrection is exhibited, for a pattern of the resurrection of all men which is to be. For who that considers it will not marvel that a fig-tree is produced from a fig-seed, or that very huge trees grow from the other very little seeds? And we say that the world resembles the sea. For as the sea, if it had not had the influx and supply of the rivers and fountains to nourish it, would long since have been parched by reason of its saltness; so also the world, if it had not had the law of God and the prophets flowing and welling up sweetness, and compassion, and righteousness, and the doctrine of the holy commandments of God, would long ere now have come to ruin, by reason of the wickedness and sin which abound in it. And as in the sea there are islands, some of them habitable, and well-watered, and fruitful, with havens and harbours in which the storm-tossed may find refuge,—so God has given to the world which is driven and tempest-tossed by sins, assemblies—we mean holy churches—in which survive the doctrines of the truth, as in the island-harbours of good anchorage; and into these run those who desire to be saved, being lovers of the truth, and wishing to escape the wrath and judgment of God. And as, again, there are other islands, rocky and without water, and barren, and infested by wild beasts, and uninhabitable, and serving only to injure navigators and the storm-tossed, on which ships are wrecked, and those driven among them perish,—so there are doctrines of error—I mean heresies—which destroy those who approach them. For they are not guided by the word of truth; but as pirates, when they have filled their vessels, drive them on the fore-mentioned places, that they may spoil them: so also it happens in the case of those who err from the truth, that they are all totally ruined by their error."],[14,14,"On the fourth day the luminaries were made; because God, who possesses foreknowledge, knew the follies of the vain philosophers, that they were going to say, that the things which grow on the earth are produced from the heavenly bodies, so as to exclude God. In order, therefore, that the truth might be obvious, the plants and seeds were produced prior to the heavenly bodies, for what is posterior cannot produce that which is prior. And these contain the pattern and type of a great mystery. For the sun is a type of God, and the moon of man. And as the sun far surpasses the moon in power and glory, so far does God surpass man. And as the sun remains ever full, never becoming less, so does God always abide perfect, being full of all power, and understanding, and wisdom, and immortality, and all good. But the moon wanes monthly, and in a manner dies, being a type of man; then it is born again, and is crescent, for a pattern of the future resurrection. In like manner also the three days which were before the luminaries, are types of the Trinity, of God, and His Word, and His wisdom. And the fourth is the type of man, who needs light, that so there may be God, the Word, wisdom, man. Wherefore also on the fourth day the lights were made. The disposition of the stars, too, contains a type of the arrangement and order of the righteous and pious, and of those who keep the law and commandments of God. For the brilliant and bright stars are an imitation of the prophets, and therefore they remain fixed, not declining, nor passing from place to place. And those which hold the second place in brightness, are types of the people of the righteous. And those, again, which change their position, and flee from place to place, which also are called planets, they too are a type of the men who have wandered from God, abandoning His law and commandments."],[15,15,"On the fifth day the living creatures which proceed from the waters were produced, through which also is revealed the manifold wisdom of God in these things; for who could count their multitude and very various kinds? Moreover, the things proceeding from the waters were blessed by God, that this also might be a sign of men’s being destined to receive repentance and remission of sins, through the water and laver of regeneration,—as many as come to the truth, and are born again, and receive blessing from God. But the monsters of the deep and the birds of prey are a similitude of covetous men and transgressors. For as the fish and the fowls are of one nature,—some indeed abide in their natural state, and do no harm to those weaker than themselves, but keep the law of God, and eat of the seeds of the earth; others of them, again, transgress the law of God, and eat flesh, and injure those weaker than themselves: thus, too, the righteous, keeping the law of God, bite and injure none, but live holily and righteously. But robbers, and murderers, and godless persons are like monsters of the deep, and wild beasts, and birds of prey; for they virtually devour those weaker than themselves. The race, then, of fishes and of creeping things, though partaking of God’s blessing, received no very distinguishing property."],[16,16,"And on the sixth day, God having made the quadrupeds, and wild beasts, and the land reptiles, pronounced no blessing upon them, reserving His blessing for man, whom He was about to create on the sixth day. The quadrupeds, too, and wild beasts, were made for a type of some men, who neither know nor worship God, but mind earthly things, and repent not. For those who turn from their iniquities and live righteously, in spirit fly upwards like birds, and mind the things that are above, and are well-pleasing to the will of God. But those who do not know nor worship God, are like birds which have wings, but cannot fly nor soar to the high things of God. Thus, too, though such persons are called men, yet being pressed down with sins, they mind grovelling and earthly things. And the animals are named wild beasts [θηρία], from their being hunted [θηρεύεσθαι], not as if they had been made evil or venomous from the first—for nothing was made evil by God, but all things good, yea, very good,—but the sin in which man was concerned brought evil upon them. For when man transgressed, they also transgressed with him. For as, if the master of the house himself acts rightly, the domestics also of necessity conduct themselves well; but if the master sins, the servants also sin with him; so in like manner it came to pass, that in the case of man’s sin, he being master, all that was subject to him sinned with him. When, therefore, man again shall have made his way back to his natural condition, and no longer does evil, those also shall be restored to their original gentleness."],[17,17,"But as to what relates to the creation of man, his own creation cannot be explained by man, though it is a succinct account of it which holy Scripture gives. For when God said, “Let Us make man in Our image, after Our likeness,” He first intimates the dignity of man. For God having made all things by His Word, and having reckoned them all mere bye-works, reckons the creation of man to be the only work worthy of His own hands. Moreover, God is found, as if needing help, to say, “Let Us make man in Our image, after Our likeness.” But to no one else than to His own Word and wisdom did He say, “Let Us make.” And when He had made and blessed him, that he might increase and replenish the earth, He put all things under his dominion, and at his service; and He appointed from the first that he should find nutriment from the fruits of the earth, and from seeds, and herbs, and acorns, having at the same time appointed that the animals be of habits similar to man’s, that they also might eat of all the seeds of the earth."],[18,18,"God having thus completed the heavens, and the earth, and the sea, and all that are in them, on the sixth day, rested on the seventh day from all His works which He made. Then holy Scripture gives a summary in these words: “This is the book of the generation of the heavens and the earth, when they were created, in the day that the Lord made the heavens and the earth, and every green thing of the field, before it was made, and every herb of the field before it grew. For God had not caused it to rain upon the earth, and there was not a man to till the ground.” By this He signifies to us, that the whole earth was at that time watered by a divine fountain, and had no need that man should till it; but the earth produced all things spontaneously by the command of God, that man might not be wearied by tilling it. But that the creation of man might be made plain, so that there should not seem to be an insoluble problem existing among men, since God had said, “Let Us make man;” and since His creation was not yet plainly related, Scripture teaches us, saying: “And a fountain went up out of the earth, and watered the face of the whole earth; and God made man of the dust of the earth, and breathed into his face the breath of life, and man became a living soul.” Whence also by most persons the soul is called immortal. And after the formation of man, God chose out for him a region among the places of the East, excellent for light, brilliant with a very bright atmosphere, [abundant] in the finest plants; and in this He placed man."],[19,19,"Scripture thus relates the words of the sacred history: “And God planted Paradise, eastward, in Eden; and there He put the man whom He had formed. And out of the ground made God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of Paradise, and the tree of the knowledge of good and evil. And a river flows out of Eden, to water the garden; thence it is parted into four heads. The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold; and the gold of that land is good, and there is bdellium and the onyx stone. And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia. And the third river is Tigris: this is it which goeth toward Syria. And the fourth river is Euphrates. And the Lord God took the man whom He had made, and put him in the garden, to till and to keep it. And God commanded Adam, saying, Of every tree that is in the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, ye shall not eat of it; for in the day ye eat of it ye shall surely die. And the Lord God said, It is not good that the man should be alone; let Us make him an helpmeet for him. And out of the ground God formed all the beasts of the field, and all the fowls of heaven, and brought them to Adam. And whatsoever Adam called every living creature, that was the name thereof. And Adam gave names to all cattle, and to the fowls of the air, and to all the beasts of the field. But for Adam there was not found an helpmeet for him. And God caused an ecstasy to fall upon Adam, and he slept; and He took one of his ribs, and closed up the flesh instead thereof. And the rib, which the Lord God had taken from man, made He a woman, and brought her unto Adam. And Adam said, This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of man. Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they two shall be one flesh. And they were both naked, Adam and his wife, and were not ashamed.”"],[20,20,"“Now the serpent was more subtle than any beast of the field which the Lord God had made. And the serpent said to the woman, Why hath God said, Ye shall not eat of every tree of the garden? And the woman said unto the serpent, We eat of every tree of the garden, but of the fruit of the tree which is in the midst of the garden God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent said unto the woman, Ye shall not surely die. For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. And the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise; and having taken of the fruit thereof, she did eat, and gave also unto her husband with her: and they did eat. And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons. And they heard the voice of the Lord God walking in the garden in the cool of the day, and Adam and his wife hid themselves from the presence of the Lord God amongst the trees of the garden. And the Lord God called unto Adam, and said unto him, Where art thou? And he said unto Him, I heard Thy voice in the garden, and I was afraid, because I was naked, and I hid myself. And He said unto him, Who told thee that thou wast naked, unless thou hast eaten of the tree whereof I commanded thee that thou shouldest not eat? And Adam said, The woman whom Thou gavest to be with me, she gave me of the tree, and I did eat. And God said to the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat. And the Lord God said unto the serpent, Because thou hast done this, thou art accursed above all the beasts of the earth; on thy breast and belly shalt thou go, and dust shalt thou eat all the days of thy life: and I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. And to the woman He said, I will greatly multiply thy sorrow and thy travail: in sorrow shalt thou bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. And unto Adam He said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree of which I commanded thee, saying, Thou shalt not eat of it; cursed is the ground in thy works: in sorrow shalt thou eat of it all the days of thy life; thorns and thistles shall it bring forth to thee; and thou shalt eat the herb of the field. In the sweat of thy face shalt thou eat thy bread, till thou return unto the earth; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.” Such is the account given by holy Scripture of the history of man and of Paradise."],[21,21,"You will say, then, to me: “You said that God ought not to be contained in a place, and how do you now say that He walked in Paradise?” Hear what I say. The God and Father, indeed, of all cannot be contained, and is not found in a place, for there is no place of His rest; but His Word, through whom He made all things, being His power and His wisdom, assuming the person of the Father and Lord of all, went to the garden in the person of God, and conversed with Adam. For the divine writing itself teaches us that Adam said that he had heard the voice. But what else is this voice but the Word of God, who is also His Son? Not as the poets and writers of myths talk of the sons of gods begotten from intercourse [with women], but as truth expounds, the Word, that always exists, residing within the heart of God. For before anything came into being He had Him as a counsellor, being His own mind and thought. But when God wished to make all that He determined on, He begot this Word, uttered, the first-born of all creation, not Himself being emptied of the Word [Reason], but having begotten Reason, and always conversing with His Reason. And hence the holy writings teach us, and all the spirit-bearing [inspired] men, one of whom, John, says, “In the beginning was the Word, and the Word was with God,” showing that at first God was alone, and the Word in Him. Then he says, “The Word was God; all things came into existence through Him; and apart from Him not one thing came into existence.” The Word, then, being God, and being naturally produced from God, whenever the Father of the universe wills, He sends Him to any place; and He, coming, is both heard and seen, being sent by Him, and is found in a place."],[22,22,"Man, therefore, God made on the sixth day, and made known this creation after the seventh day, when also He made Paradise, that he might be in a better and distinctly superior place. And that this is true, the fact itself proves. For how can one miss seeing that the pains which women suffer in childbed, and the oblivion of their labours which they afterwards enjoy, are sent in order that the word of God may be fulfilled, and that the race of men may increase and multiply? And do we not see also the judgment of the serpent,—how hatefully he crawls on his belly and eats the dust,—that we may have this, too, for a proof of the things which were said aforetime?"],[23,23,"God, then, caused to spring out of the earth every tree that is beautiful in appearance, or good for food. For at first there were only those things which were produced on the third day,—plants, and seeds, and herbs; but the things which were in Paradise were made of a superior loveliness and beauty, since in it the plants were said to have been planted by God. As to the rest of the plants, indeed, the world contained plants like them; but the two trees,—the tree of life and the tree of knowledge,—the rest of the earth possessed not, but only Paradise. And that Paradise is earth, and is planted on the earth, the Scripture states, saying: “And the Lord God planted Paradise in Eden eastwards, and placed man there; and out of the ground made the Lord God to grow every tree that is pleasant to the sight and good for food.” By the expressions, therefore, “out of the ground,” and “eastwards,” the holy writing clearly teaches us that Paradise is under this heaven, under which the east and the earth are. And the Hebrew word Eden signifies “delight.” And it was signified that a river flowed out of Eden to water Paradise, and after that divides into four heads; of which the two called Pison and Gihon water the eastern parts, especially Gihon, which encompasses the whole land of Ethiopia, and which, they say, reappears in Egypt under the name of Nile. And the other two rivers are manifestly recognisable by us—those called Tigris and Euphrates—for these border on our own regions. And God having placed man in Paradise, as has been said, to till and keep it, commanded him to eat of all the trees,—manifestly of the tree of life also; but only of the tree of knowledge He commanded him not to taste. And God transferred him from the earth, out of which he had been produced, into Paradise, giving him means of advancement, in order that, maturing and becoming perfect, and being even declared a god, he might thus ascend into heaven in possession of immortality. For man had been made a middle nature, neither wholly mortal, nor altogether immortal, but capable of either; so also the place, Paradise, was made in respect of beauty intermediate between earth and heaven. And by the expression, “till it,” no other kind of labour is implied than the observance of God’s command, lest, disobeying, he should destroy himself, as indeed he did destroy himself, by sin."],[24,24,"The tree of knowledge itself was good, and its fruit was good. For it was not the tree, as some think, but the disobedience, which had death in it. For there was nothing else in the fruit than only knowledge; but knowledge is good when one uses it discreetly. But Adam, being yet an infant in age, was on this account as yet unable to receive knowledge worthily. For now, also, when a child is born it is not at once able to eat bread, but is nourished first with milk, and then, with the increment of years, it advances to solid food. Thus, too, would it have been with Adam; for not as one who grudged him, as some suppose, did God command him not to eat of knowledge. But He wished also to make proof of him, whether he was submissive to His commandment. And at the same time He wished man, infant as he was, to remain for some time longer simple and sincere. For this is holy, not only with God, but also with men, that in simplicity and guilelessness subjection be yielded to parents. But if it is right that children be subject to parents, how much more to the God and Father of all things? Besides, it is unseemly that children in infancy be wise beyond their years; for as in stature one increases in an orderly progress, so also in wisdom. But as when a law has commanded abstinence from anything, and some one has not obeyed, it is obviously not the law which causes punishment, but the disobedience and transgression;—for a father sometimes enjoins on his own child abstinence from certain things, and when he does not obey the paternal order, he is flogged and punished on account of the disobedience; and in this case the actions themselves are not the [cause of] stripes, but the disobedience procures punishment for him who disobeys;—so also for the first man, disobedience procured his expulsion from Paradise. Not, therefore, as if there were any evil in the tree of knowledge; but from his disobedience did man draw, as from a fountain, labour, pain, grief, and at last fall a prey to death."],[25,25,"And God showed great kindness to man in this, that He did not suffer him to remain in sin for ever; but, as it were, by a kind of banishment, cast him out of Paradise, in order that, having by punishment expiated, within an appointed time, the sin, and having been disciplined, he should afterwards be restored. Wherefore also, when man had been formed in this world, it is mystically written in Genesis, as if he had been twice placed in Paradise; so that the one was fulfilled when he was placed there, and the second will be fulfilled after the resurrection and judgment. For just as a vessel, when on being fashioned it has some flaw, is remoulded or remade, that it may become new and entire; so also it happens to man by death. For somehow or other he is broken up, that he may rise in the resurrection whole; I mean spotless, and righteous, and immortal. And as to God’s calling, and saying, Where art thou, Adam? God did this, not as if ignorant of this; but, being long-suffering, He gave him an opportunity of repentance and confession."],[26,26,"But some one will say to us, Was man made by nature mortal? Certainly not. Was he, then, immortal? Neither do we affirm this. But one will say, Was he, then, nothing? Not even this hits the mark. He was by nature neither mortal nor immortal. For if He had made him immortal from the beginning, He would have made him God. Again, if He had made him mortal, God would seem to be the cause of his death. Neither, then, immortal nor yet mortal did He make him, but, as we have said above, capable of both; so that if he should incline to the things of immortality, keeping the commandment of God, he should receive as reward from Him immortality, and should become God; but if, on the other hand, he should turn to the things of death, disobeying God, he should himself be the cause of death to himself. For God made man free, and with power over himself. That, then, which man brought upon himself through carelessness and disobedience, this God now vouchsafes to him as a gift through His own philanthropy and pity, when men obey Him. For as man, disobeying, drew death upon himself; so, obeying the will of God, he who desires is able to procure for himself life everlasting. For God has given us a law and holy commandments; and every one who keeps these can be saved, and, obtaining the resurrection, can inherit incorruption."],[27,27,"And Adam having been cast out of Paradise, in this condition knew Eve his wife, whom God had formed into a wife for him out of his rib. And this He did, not as if He were unable to make his wife separately, but God foreknew that man would call upon a number of gods. And having this prescience, and knowing that through the serpent error would introduce a number of gods which had no existence,—for there being but one God, even then error was striving to disseminate a multitude of gods, saying, “Ye shall be as gods;”—lest, then, it should be supposed that one God made the man and another the woman, therefore He made them both; and God made the woman together with the man, not only that thus the mystery of God’s sole government might be exhibited, but also that their mutual affection might be greater. Therefore said Adam to Eve, “This is now bone of my bones, and flesh of my flesh.” And besides, he prophesied, saying, “For this cause shall a man leave his father and his mother, and shall cleave unto his wife; and they two shall be one flesh;” which also itself has its fulfilment in ourselves. For who that marries lawfully does not despise mother and father, and his whole family connection, and all his household, cleaving to and becoming one with his own wife, fondly preferring her? So that often, for the sake of their wives, some submit even to death. This Eve, on account of her having been in the beginning deceived by the serpent, and become the author of sin, the wicked demon, who also is called Satan, who then spoke to her through the serpent, and who works even to this day in those men that are possessed by him, invokes as Eve. And he is called “demon” and “dragon,” on account of his [ἀποδεδρακέναι] revolting from God. For at first he was an angel. And concerning his history there is a great deal to be said; wherefore I at present omit the relation of it, for I have also given an account of him in another place."],[28,28,"When, then, Adam knew Eve his wife, she conceived and bare a son, whose name was Cain; and she said, “I have gotten a man from God.” And yet again she bare a second son, whose name was Abel, “who began to be a keeper of sheep, but Cain tilled the ground.” Their history receives a very full narration, yea, even a detailed explanation: wherefore the book itself, which is entitled “The Genesis of the World,” can more accurately inform those who are anxious to learn their story. When, then, Satan saw Adam and his wife not only still living, but also begetting children—being carried away with spite because he had not succeeded in putting them to death,—when he saw that Abel was well-pleasing to God, he wrought upon the heart of his brother called Cain, and caused him to kill his brother Abel. And thus did death get a beginning in this world, to find its way into every race of man, even to this day. But God, being pitiful, and wishing to afford to Cain, as to Adam, an opportunity of repentance and confession, said, “Where is Abel thy brother?” But Cain answered God contumaciously, saying, “I know not; am I my brother’s keeper?” God, being thus made angry with him, said, “What hast thou done? The voice of thy brother’s blood crieth to me from the earth, which opened her mouth to receive thy brother’s blood from thy hand. Groaning and trembling shalt thou be on the earth.” From that time the earth, through fear, no longer receives human blood, no, nor the blood of any animal; by which it appears that it is not the cause [of death], but man, who transgressed."],[29,29,"Cain also himself had a son, whose name was Enoch; and he built a city, which he called by the name of his son, Enoch. From that time was there made a beginning of the building of cities, and this before the flood; not as Homer falsely says:— “Not yet had men a city built.” And to Enoch was born a son, by name Gaidad; who begat a son called Meel; and Meel begat Mathusala; and Mathusala, Lamech. And Lamech took unto him two wives, whose names were Adah and Zillah. At that time there was made a beginning of polygamy, and also of music. For Lamech had three sons: Jabal, Jubal, Tubal. And Jabal became a keeper of cattle, and dwelt in tents; but Jubal is he who made known the psaltery and the harp; and Tubal became a smith, a forger in brass and iron. So far the seed of Cain is registered; and for the rest, the seed of his line has sunk into oblivion, on account of his fratricide of his brother. And, in place of Abel, God granted to Eve to conceive and bear a son, who was called Seth; from whom the remainder of the human race proceeds until now. And to those who desire to be informed regarding all generations, it is easy to give explanations by means of the holy Scriptures. For, as we have already mentioned, this subject, the order of the genealogy of man, has been partly handled by us in another discourse, in the first book of The History. And all these things the Holy Spirit teaches us, who speaks through Moses and the rest of the prophets, so that the writings which belong to us godly people are more ancient, yea, and are shown to be more truthful, than all writers and poets. But also, concerning music, some have fabled that Apollo was the inventor, and others say that Orpheus discovered the art of music from the sweet voices of the birds. Their story is shown to be empty and vain, for these inventors lived many years after the flood. And what relates to Noah, who is called by some Deucalion, has been explained by us in the book before mentioned, and which, if you wish it, you are at liberty to read."],[30,30,"After the flood was there again a beginning of cities and kings, in the following manner:—The first city was Babylon, and Erech, and Accad, and Calneh, in the land of Shinar. And their king was called Nebroth [Nimrod]. From these came Asshur, from whom also the Assyrians receive their name. And Nimrod built the cities Nineveh and Rehoboth, and Calah, and Resen, between Nineveh and Calah; and Nineveh became a very great city. And another son of Shem, the son of Noah, by name Mizraim, begat Ludim, and those called Anamim, and Lehabim, and Naphtuhim, and Pathrusim, and Casluhim, out of whom came Philistin. Of the three sons of Noah, however, and of their death and genealogy, we have given a compendious register in the above-mentioned book. But now we will mention the remaining facts both concerning cities and kings, and the things that happened when there was one speech and one language. Before the dividing of the languages these fore-mentioned cities existed. But when men were about to be dispersed, they took counsel of their own judgment, and not at the instigation of God, to build a city, a tower whose top might reach into heaven, that they might make a glorious name to themselves. Since, therefore, they had dared, contrary to the will of God, to attempt a grand work, God destroyed their city, and overthrew their tower. From that time He confounded the languages of men, giving to each a different dialect. And similarly did the Sibyl speak, when she declared that wrath would come on the world. She says:— “When are fulfilled the threats of the great God, With which He threatened men, when formerly In the Assyrian land they built a tower, And all were of one speech, and wished to rise Even till they climbed unto the starry heaven, Then the Immortal raised a mighty wind And laid upon them strong necessity; For when the wind threw down the mighty tower, Then rose among mankind fierce strife and hate. One speech was changed to many dialects, And earth was filled with divers tribes and kings.” And so on. These things, then, happened in the land of the Chaldæans. And in the land of Canaan there was a city, by name Haran. And in these days, Pharaoh, who by the Egyptians was also called Nechaoth, was first king of Egypt, and thus the kings followed in succession. And in the land of Shinar, among those called Chaldæans, the first king was Arioch, and next after him Ellasar, and after him Chedorlaomer, king of Elam, and after him Tidal, king of the nations called Assyrians. And there were five other cities in the territory of Ham, the son of Noah; the first called Sodom, then Gomorrah, Admah, Zeboiim, and Balah, which was also called Zoar. And the names of their kings are these: Bera, king of Sodom; Birsha, king of Gomorrah; Shinab, king of Admah; Shemeber, king of Zeboiim; Bela, king of Zoar, which is also called Kephalac. These served Chedorlaomer, the king of the Assyrians, for twelve years, and in the thirteenth year they revolted from Chedorlaomer; and thus it came to pass at that time that the four Assyrian kings waged war upon the five kings. This was the first commencement of making war on the earth; and they destroyed the giants Karnaim, and the strong nations that were with them in their city, and the Horites of the mountains called Seir, as far as the plain of Paran, which is by the wilderness. And at that time there was a righteous king called Melchisedek, in the city of Salem, which now is Jerusalem. This was the first priest of all priests of the Most High God; and from him the above-named city Hierosolyma was called Jerusalem. And from his time priests were found in all the earth. And after him reigned Abimelech in Gerar; and after him another Abimelech. Then reigned Ephron, surnamed the Hittite. Such are the names of the kings that were in former times. And the rest of the kings of the Assyrians, during an interval of many years, have been passed over in silence unrecorded, all writers narrating the events of our recent days. There were these kings of Assyria: Tiglath-Pileser, and after him Shalmaneser, then Sennacherib; and Adrammelech the Ethiopian, who also reigned over Egypt, was his triarch;—though these things, in comparison with our books, are quite recent."],[31,31,"Hence, therefore, may the loves of learning and of antiquity understand the history, and see that those things are recent which are told by us apart from the holy prophets. For though at first there were few men in the land of Arabia and Chaldæa, yet, after their languages were divided, they gradually began to multiply and spread over all the earth; and some of them tended towards the east to dwell there, and others to the parts of the great continent, and others northwards, so as to extend as far as Britain, in the Arctic regions. And others went to the land of Canaan, which is called Judæa, and Phœnicia, and the region of Ethiopia, and Egypt, and Libya, and the country called torrid, and the parts stretching towards the west; and the rest went to places by the sea, and Pamphylia, and Asia, and Greece, and Macedonia, and, besides, to Italy, and the whole country called Gaul, and Spain, and Germany; so that now the whole world is thus filled with inhabitants. Since then the occupation of the world by men was at first in three divisions,—in the east, and south, and west: afterwards, the remaining parts of the earth were inhabited, when men became very numerous. And the writers, not knowing these things, are forward to maintain that the world is shaped like a sphere, and to compare it to a cube. But how can they say what is true regarding these things, when they do not know about the creation of the world and its population? Men gradually increasing in number and multiplying on the earth, as we have already said, the islands also of the sea and the rest of the countries were inhabited."],[32,32,"Who, then, of those called sages, and poets, and historians, could tell us truly of these things, themselves being much later born, and introducing a multitude of gods, who were born so many years after the cities, and are more modern than kings, and nations, and wars? For they should have made mention of all events, even those which happened before the flood; both of the creation of the world and the formation of man, and the whole succession of events. The Egyptian or Chaldæan prophets, and the other writers, should have been able accurately to tell, if at least they spoke by a divine and pure spirit, and spoke truth in all that was uttered by them; and they should have announced not only things past or present, but also those that were to come upon the world. And therefore it is proved that all others have been in error; and that we Christians alone have possessed the truth, inasmuch as we are taught by the Holy Spirit, who spoke in the holy prophets, and foretold all things."],[33,33,"And, for the rest, would that in a kindly spirit you would investigate divine things—I mean the things that are spoken by the prophets—in order that, by comparing what is said by us with the utterances of the others, you may be able to discover the truth. We have shown from their own histories, which they have compiled, that the names of those who are called gods, are found to be the names of men who lived among them, as we have shown above. And to this day their images are daily fashioned, idols, “the works of men’s hands.” And these the mass of foolish men serve, whilst they reject the maker and fashioner of all things and the nourisher of all breath of life, giving credit to vain doctrines through the deceitfulness of the senseless tradition received from their fathers. But God at least, the Father and Creator of the universe, did not abandon mankind, but gave a law, and sent holy prophets to declare and teach the race of men, that each one of us might awake and understand that there is one God. And they also taught us to refrain from unlawful idolatry, and adultery, and murder, fornication, theft, avarice, false swearing, wrath, and every incontinence and uncleanness; and that whatever a man would not wish to be done to himself, he should not do to another; and thus he who acts righteously shall escape the eternal punishments, and be thought worthy of the eternal life from God."],[34,34,"The divine law, then, not only forbids the worshipping of idols, but also of the heavenly bodies, the sun, the moon, or the other stars; yea, not heaven, nor earth, nor the sea, nor fountains, nor rivers, must be worshipped, but we must serve in holiness of heart and sincerity of purpose only the living and true God, who also is Maker of the universe. Wherefore saith the holy law: “Thou shalt not commit adultery; thou shalt not steal; thou shalt not bear false witness; thou shalt not desire thy neighbour’s wife.” So also the prophets. Solomon indeed teaches us that we must not sin with so much as a turn of the eye, saying, “Let thine eyes look right on, and let thy eyelids look straight before thee.” And Moses, who himself also was a prophet, says, concerning the sole government of God: “Your God is He who establishes the heaven, and forms the earth, whose hands have brought forth all the host of heaven; and He has not set these things before you that you should go after them.” And Isaiah himself also says: “Thus saith the Lord God who established the heavens, and founded the earth and all that is therein, and giveth breath unto the people upon it, and spirit to them that walk therein. This is the Lord your God.” And again, through him He says: “I have made the earth, and man upon it. I by my hand have established the heavens.” And in another chapter, “This is your God, who created the ends of the earth; He hungereth not, neither is weary, and there is no searching of His understanding.” So, too, Jeremiah says: “Who hath made the earth by His power, and established the world by His wisdom, and by His discretion hath stretched out the heavens, and a mass of water in the heavens, and He caused the clouds to ascend from the ends of the earth; He made lightnings with rain, and brought forth winds out of His treasures.” One can see how consistently and harmoniously all the prophets spoke, having given utterance through one and the same spirit concerning the unity of God, and the creation of the world, and the formation of man. Moreover, they were in sore travail, bewailing the godless race of men, and they reproached those, who seemed to be wise, for their error and hardness of heart. Jeremiah, indeed, said: “Every man is brutishly gone astray from the knowledge of Him; every founder is confounded by his graven images; in vain the silversmith makes his molten images; there is no breath in them: in the day of their visitation they shall perish.” The same, too, says David: “They are corrupt, they have done abominable works; there is none that doeth good, no, not one; they have all gone aside, they have together become profitless.” So also Habakkuk: “What profiteth the graven image that he has graven it a lying image? Woe to him that saith to the stone, Awake; and to the wood, Arise.” Likewise spoke the other prophets of the truth. And why should I recount the multitude of prophets, who are numerous, and said ten thousand things consistently and harmoniously? For those who desire it, can, by reading what they uttered, accurately understand the truth, and no longer be carried away by opinion and profitless labour. These, then, whom we have already mentioned, were prophets among the Hebrews,—illiterate, and shepherds, and uneducated."],[35,35,"And the Sibyl, who was a prophetess among the Greeks and the other nations, in the beginning of her prophecy, reproaches the race of men, saying:— “How are ye still so quickly lifted up, And how so thoughtless of the end of life, Ye mortal men of flesh, who are but nought? Do ye not tremble, nor fear God most high? Your Overseer, the Knower, Seer of all, Who ever keeps those whom His hand first made, Puts His sweet Spirit into all His works, And gives Him for a guide to mortal men. There is one only uncreated God, Who reigns alone, all-powerful, very great, From whom is nothing hid. He sees all things, Himself unseen by any mortal eye. Can mortal man see the immortal God, Or fleshly eyes, which shun the noontide beams, Look upon Him, who dwells beyond the heavens? Worship Him then, the self-existent God, The unbegotten Ruler of the world, Who only was from everlasting time, And shall to everlasting still abide. Of evil counsels ye shall reap the fruit, Because ye have not honoured the true God, Nor offered to Him sacred hecatombs. To those who dwell in Hades ye make gifts, And unto demons offer sacrifice. In madness and in pride ye have your walk; And leaving the right way, ye wander wide, And lose yourselves in pitfalls and in thorns. Why do ye wander thus, O foolish men? Cease your vain wanderings in the black, dark night; Why follow darkness and perpetual gloom When, see, there shines for you the blessed light? Lo, He is clear—in Him there is no spot. Turn, then, from darkness, and behold the day; Be wise, and treasure wisdom in your breasts. There is one God who sends the winds and rains, The earthquakes, and the lightnings, and the plagues, The famines, and the snow-storms, and the ice, And all the woes that visit our sad race. Nor these alone, but all things else He gives, Ruling omnipotent in heaven and earth, And self-existent from eternity.” And regarding those [gods] that are said to have been born, she said:— “If all things that are born must also die, “God cannot be produced by mortal man. But there is only One, the All-Supreme, Who made the heavens, with all their starry host, The sun and moon; likewise the fruitful earth, With all the waves of ocean, and the hills, The fountains, and the ever flowing streams; He also made the countless multitude Of ocean creatures, and He keeps alive All creeping things, both of the earth and sea; And all the tuneful choir of birds He made, Which cleave the air with wings, and with shrill pipe Trill forth at morn their tender, clear-voiced song. Within the deep glades of the hills He placed A savage race of beasts; and unto men He made all cattle subject, making man The God-formed image, ruler over all, And putting in subjection to his sway Things many and incomprehensible. For who of mortals can know all these things? He only knows who made them at the first, He the Creator, incorruptible, Who dwells in upper air eternally; Who proffers to the good most rich rewards, And against evil and unrighteous men Rouses revenge, and wrath, and bloody wars, And pestilence, and many a tearful grief. O man exalted vainly—say why thus Hast thou so utterly destroyed thyself? Have ye no shame worshipping beasts for gods? And to believe the gods should steal your beasts, Or that they need your vessels—is it not Frenzy’s most profitless and foolish thought? Instead of dwelling in the golden heavens, Ye see your gods become the prey of worms, And hosts of creatures noisome and unclean. O fools! ye worship serpents, dogs, and cats, Birds, and the creeping things of earth and sea, Images made with hands, statues of stone, And heaps of rubbish by the wayside placed. All these, and many more vain things, ye serve, Worshipping things disgraceful even to name: These are the gods who lead vain men astray, From whose mouth streams of deadly poison flow. But unto Him in whom alone is life, Life, and undying, everlasting light; Who pours into man’s cup of life a joy Sweeter than sweetest honey to his taste,— Unto Him bow the head, to Him alone, And walk in ways of everlasting peace. Forsaking Him, ye all have turned aside, And, in your raving folly, drained the cup Of justice quite unmixed, pure, mastering, strong; And ye will not again be sober men, Ye will not come unto a sober mind, And know your God and King, who looks on all: Therefore, upon you burning fire shall come, And ever ye shall daily burn in flames, Ashamed for ever of your useless gods. But those who worship the eternal God, They shall inherit everlasting life, Inhabiting the blooming realms of bliss, And feasting on sweet food from starry heaven.” That these things are true, and useful, and just, and profitable to all men, is obvious. Even the poets have spoken of the punishments of the wicked."],[36,36,"And that evil-doers must necessarily be punished in proportion to their deeds, has already been, as it were, oracularly uttered by some of the poets, as a witness both against themselves and against the wicked, declaring that they shall be punished. Æschylus said:— “He who has done must also suffer.” And Pindar himself said:— “It is fit that suffering follow doing.” So, too, Euripides:— “The deed rejoiced you—suffering endure; The taken enemy must needs be pain’d.” And again:— “The foe’s pain is the hero’s meed.” And, similarly, Archilochus:— “One thing I know, I hold it ever true, The evil-doer evil shall endure.” And that God sees all, and that nothing escapes His notice, but that, being long-suffering, He refrains until the time when He is to judge—concerning this, too, Dionysius said:— “The eye of Justice seeing all, Yet seemeth not to see.” And that God’s judgment is to be, and that evils will suddenly overtake the wicked,—this, too, Æschylus declared, saying:— “Swift-footed is the approach of fate, And none can justice violate, But feels its stern hand soon or late. “’Tis with you, though unheard, unseen; You draw night’s curtain in between, But even sleep affords no screen. “’Tis with you if you sleep or wake; And if abroad your way you take, Its still, stern watch you cannot break. “’Twill follow you, or cross your path; And even night no virtue hath To hide you from th’ Avenger’s wrath. “To show the ill the darkness flees; Then, if sin offers joy or ease, Oh stop, and think that some one sees!” And may we not cite Simonides also?— “To men no evil comes unheralded; But God with sudden hand transforms all things.” Euripides again:— “The wicked and proud man’s prosperity Is based on sand: his race abideth not; And time proclaims the wickedness of men.” Once more Euripides:— “Not without judgment is the Deity, But sees when oaths are struck unrighteously, And when from men unwilling they are wrung.” And Sophocles:— “If ills you do, ills also you must bear.” That God will make inquiry both concerning false swearing and concerning every other wickedness, they themselves have well-nigh predicted. And concerning the conflagration of the world, they have, willingly or unwillingly, spoken in conformity with the prophets, though they were much more recent, and stole these things from the law and the prophets. The poets corroborate the testimony of the prophets."],[37,37,"But what matters it whether they were before or after them? Certainly they did at all events utter things confirmatory of the prophets. Concerning the burning up of the world, Malachi the prophet foretold: “The day of the Lord cometh as a burning oven, and shall consume all the wicked.” And Isaiah: “For the wrath of God is as a violent hail-storm, and as a rushing mountain torrent.” The Sibyl, then, and the other prophets, yea, and the poets and philosophers, have clearly taught both concerning righteousness, and judgment, and punishment; and also concerning providence, that God cares for us, not only for the living among us, but also for those that are dead: though, indeed, they said this unwillingly, for they were convinced by the truth. And among the prophets indeed, Solomon said of the dead, “There shall be healing to thy flesh, and care taken of thy bones.” And the same says David, “The bones which Thou hast broken shall rejoice.” And in agreement with these sayings was that of Timocles:— “The dead are pitied by the loving God.” And the writers who spoke of a multiplicity of gods came at length to the doctrine of the unity of God, and those who asserted chance spoke also of providence; and the advocates of impunity confessed there would be a judgment, and those who denied that there is a sensation after death acknowledged that there is. Homer, accordingly, though he had said,— “Like fleeting vision passed the soul away,” says in another place:— “To Hades went the disembodied soul;” And again:— “That I may quickly pass through Hades’ gates, Me bury.” And as regards the others whom you have read, I think you know with sufficient accuracy how they have expressed themselves. But all these things will every one understand who seeks the wisdom of God, and is well pleasing to Him through faith and righteousness and the doing of good works. For one of the prophets whom we already mentioned, Hosea by name, said, “Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the Lord are right, and the just shall walk in them: but the transgressors shall fall therein.” He, then, who is desirous of learning, should learn much. Endeavour therefore to meet [with me] more frequently, that, by hearing the living voice, you may accurately ascertain the 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we had formerly some conversation, my very good friend Autolycus, and when you inquired who was my God, and for a little paid attention to my discourse, I made some explanations to you concerning my religion; and then having bid one another adieu, we went with much mutual friendliness each to his own house, although at first you had borne somewhat hard upon me. For you know and remember that you supposed our doctrine was foolishness. As you then afterwards urged me to do, I am desirous, though not educated to the art of speaking, of more accurately demonstrating, by means of this tractate, the vain labour and empty worship in which you are held; and I wish also, from a few of your own histories which you read, and perhaps do not yet quite understand, to make the truth plain to you."],[1,1,"And in truth it does seem to me absurd that statuaries and carvers, or painters, or moulders, should both design and paint, and carve, and mould, and prepare gods, who, when they are produced by the artificers, are reckoned of no value; but as soon as they are purchased by some and placed in some so-called temple, or in some house, not only do those who bought them sacrifice to them, but also those who made and sold them come with much devotion, and apparatus of sacrifice, and libations, to worship them; and they reckon them gods, not seeing that they are just such as when they were made by themselves, whether stone, or brass, or wood, or colour, or some other material. And this is your case, too, when you read the histories and genealogies of the so-called gods. For when you read of their births, you think of them as men, but afterwards you call them gods, and worship them, not reflecting nor understanding that, when born, they are exactly such beings as ye read of before."],[2,2,"And of the gods of former times, if indeed they were begotten, the generation was sufficiently prolific. But now, where is their generation exhibited? For if of old they begot and were begotten, it is plain that even to the present time there should be gods begotten and born; or at least if it be not so, such a race will be reckoned impotent. For either they have waxed old, and on that account no longer beget, or they have died out and no longer exist. For if the gods were begotten, they ought to be born even until now, as men, too, are born; yea, much more numerous should the gods be than men, as the Sibyl says:— “For if the gods beget, and each remains Immortal, then the race of gods must be More numerous than mortals, and the throng So great that mortals find no room to stand.” For if the children begotten of men who are mortal and short-lived make an appearance even until now, and men have not ceased to be born, so that cities and villages are full, and even the country places also are inhabited, how ought not the gods, who, according to your poets, do not die, much rather to beget and be begotten, since you say that the gods were produced by generation? And why was the mount which is called Olympus formerly inhabited by the gods, but now lies deserted? Or why did Jupiter, in days of yore, dwell on Ida, and was known to dwell there, according to Homer and other poets, but now is beyond ken? And why was he found only in one part of the earth, and not everywhere? For either he neglected the other parts, or was not able to be present everywhere and provide for all. For if he were, e.g., in an eastern place, he was not in the western; and if, on the other hand, he were present in the western parts, he was not in the eastern. But this is the attribute of God, the Highest and Almighty, and the living God, not only to be everywhere present, but also to see all things and to hear all, and by no means to be confined in a place; for if He were, then the place containing Him would be greater than He; for that which contains is greater than that which is contained. For God is not contained, but is Himself the place of all. But why has Jupiter left Ida? Was it because he died, or did that mountain no longer please him? And where has he gone? To heaven? No. But you will perhaps say, To Crete? Yes, for there, too, his tomb is shown to this day. Again, you will say, To Pisa, where he reflects glory on the hands of Phidias to this day. Let us, then, proceed to the writings of the philosophers and poets."],[3,3,"Some of the philosophers of the Porch say that there is no God at all; or, if there is, they say that He cares for none but Himself; and these views the folly of Epicurus and Chrysippus has set forth at large. And others say that all things are produced without external agency, and that the world is uncreated, and that nature is eternal; and have dared to give out that there is no providence of God at all, but maintain that God is only each man’s conscience. And others again maintain that the spirit which pervades all things is God. But Plato and those of his school acknowledge indeed that God is uncreated, and the Father and Maker of all things; but then they maintain that matter as well as God is uncreated, and aver that it is coeval with God. But if God is uncreated and matter uncreated, God is no longer, according to the Platonists, the Creator of all things, nor, so far as their opinions hold, is the monarchy of God established. And further, as God, because He is uncreated, is also unalterable; so if matter, too, were uncreated, it also would be unalterable, and equal to God; for that which is created is mutable and alterable, but that which is uncreated is immutable and unalterable. And what great thing is it if God made the world out of existent materials? For even a human artist, when he gets material from some one, makes of it what he pleases. But the power of God is manifested in this, that out of things that are not He makes whatever He pleases; just as the bestowal of life and motion is the prerogative of no other than God alone. For even man makes indeed an image, but reason and breath, or feeling, he cannot give to what he has made. But God has this property in excess of what man can do, in that He makes a work, endowed with reason, life, sensation. As, therefore, in all these respects God is more powerful than man, so also in this; that out of things that are not He creates and has created things that are, and whatever He pleases, as He pleases."],[4,4,"So that the opinion of your philosophers and authors is discordant; for while the former have propounded the foregoing opinions, the poet Homer is found explaining the origin not only of the world, but also of the gods, on quite another hypothesis. For he says somewhere:— “Father of Gods, Oceanus, and she Who bare the gods, their mother Tethys, too, From whom all rivers spring, and every sea.” In saying which, however, he does not present God to us. For who does not know that the ocean is water? But if water, then not God. God indeed, if He is the creator of all things, as He certainly is, is the creator both of the water and of the seas. And Hesiod himself also declared the origin, not only of the gods, but also of the world itself. And though he said that the world was created, he showed no inclination to tell us by whom it was created. Besides, he said that Saturn, and his sons Jupiter, Neptune, and Pluto, were gods, though we find that they are later born than the world. And he also relates how Saturn was assailed in war by his own son Jupiter; for he says:— “His father Saturn he by might o’ercame, And ’mong th’ immortals ruled with justice wise, And honours fit distributed to each.” Then he introduces in his poem the daughters of Jupiter, whom he names Muses, and as whose suppliant he appears, desiring to ascertain from them how all things were made; for he says:— “Daughters of Jove, all hail! Grant me your aid That I in numbers sweet and well-arrayed, Of the immortal gods may sing the birth; Who of the starry heav’ns were born, and earth; Who, springing from the murky night at first, Were by the briny ocean reared and nursed. Tell, too, who form unto the earth first gave, And rivers, and the boundless sea whose wave Unwearied sinks, then rears its crest on high; And how was spread yon glittering canopy Of glistening stars that stud the wide-spread heaven. Whence sprang the gods by whom all good is given? Tell from their hands what varied gifts there came, Riches to some, to others wealth, or fame; How they have dwelt from the remotest time In many-nooked Olympus’ sunny clime. These things, ye Muses, say, who ever dwell Among Olympian shades—since ye can tell: From the beginning there thy feet have strayed; Then tell us which of all things first was made.” But how could the Muses, who are younger than the world, know these things? Or how could they relate to Hesiod [what was happening], when their father was not yet born?"],[5,5,"And in a certain way he indeed admits matter [as self-existent] and the creation of the world [without a creator], saying:— “First of all things was chaos made, and next Broad-bosom’d earth’s foundations firm were fixed, Where safely the immortals dwell for aye, Who in the snowy-peak’d Olympus stay. Afterwards gloomy Tartarus had birth In the recesses of broad-pathwayed earth, And Love, ev’n among gods most beauteous still, Who comes all-conquering, bending mind and will, Delivering from care, and giving then Wise counsel in the breasts of gods and men. From chaos Erebus and night were born, From night and Erebus sprung air and morn. Earth in her likeness made the starry heaven, That unto all things shelter might be given, And that the blessed gods might there repose. The lofty mountains by her power arose, For the wood-nymphs she made the pleasant caves, Begot the sterile sea with all his waves, Loveless; but when by heaven her love was sought, Then the deep-eddying ocean forth she brought.” And saying this, he has not yet explained by whom all this was made. For if chaos existed in the beginning, and matter of some sort, being uncreated, was previously existing, who was it that effected the change on its condition, and gave it a different order and shape? Did matter itself alter its own form and arrange itself into a world (for Jupiter was born, not only long after matter, but long after the world and many men; and so, too, was his father Saturn), or was there some ruling power which made it; I mean, of course, God, who also fashioned it into a world? Besides, he is found in every way to talk nonsense, and to contradict himself. For when he mentions earth, and sky, and sea, he gives us to understand that from these the gods were produced; and from these again [the gods] he declares that certain very dreadful men were sprung,—the race of the Titans and the Cyclopes, and a crowd of giants, and of the Egyptian gods,—or, rather, vain men, as Apollonides, surnamed Horapius, mentions in the book entitled Semenouthi, and in his other histories concerning the worship of the Egyptians and their kings, and the vain labours in which they engaged."],[6,6,"Why need I recount the Greek fables,—of Pluto, king of darkness, of Neptune descending beneath the sea, and embracing Melanippe and begetting a cannibal son,—or the many tales your writers have woven into their tragedies concerning the sons of Jupiter, and whose pedigree they register because they were born men, and not gods? And the comic poet Aristophanes, in the play called “The Birds,” having taken upon him to handle the subject of the Creation, said that in the beginning the world was produced from an egg, saying:— “A windy egg was laid by black-winged night At first.” But Satyrus, also giving a history of the Alexandrine families, beginning from Philopator, who was also named Ptolemy, gives out that Bacchus was his progenitor; wherefore also Ptolemy was the founder of this family. Satyrus then speaks thus: That Dejanira was born of Bacchus and Althea, the daughter of Thestius; and from her and Hercules the son of Jupiter there sprang, as I suppose, Hyllus; and from him Cleodemus, and from him Aristomachus, and from him Temenus, and from him Ceisus, and from him Maron, and from him Thestrus, and from him Acous, and from him Aristomidas, and from him Caranus, and from him Cœnus, and from him Tyrimmas, and from him Perdiccas, and from him Philip, and from him Æropus, and from him Alcetas, and from him Amyntas, and from him Bocrus, and from him Meleager, and from him Arsinoë and from her and Lagus Ptolemy Soter, and from him and Arsinoe Ptolemy Euergetes, and from him and Berenicé, daughter of Maga, king of Cyrene, Ptolemy Philopator. Thus, then, stands the relationship of the Alexandrine kings to Bacchus. And therefore in the Dionysian tribe there are distinct families: the Althean from Althea, who was the wife of Dionysus and daughter of Thestius; the family of Dejanira also, from her who was the daughter of Dionysus and Althea, and wife of Hercules;—whence, too, the families have their names: the family of Ariadne, from Ariadne, daughter of Minos and wife of Dionysus, a dutiful daughter, who had intercourse with Dionysus in another form; the Thestian, from Thestius, the father of Althea; the Thoantian, from Thoas, son of Dionysus; the Staphylian, from Staphylus, son of Dionysus; the Euænian, from Eunous, son of Dionysus; the Maronian, from Maron, son of Ariadne and Dionysus;—for all these are sons of Dionysus. And, indeed, many other names were thus originated, and exist to this day; as the Heraclidæ from Hercules, and the Apollonidæ from Apollo, and the Poseidonii from Poseidon, and from Zeus the Dii and Diogenæ."],[7,7,"And why should I recount further the vast array of such names and genealogies? So that all the authors and poets, and those called philosophers, are wholly deceived; and so, too, are they who give heed to them. For they plentifully composed fables and foolish stories about their gods, and did not exhibit them as gods, but as men, and men, too, of whom some were drunken, and others fornicators and murderers. But also concerning the origin of the world, they uttered contradictory and absurd opinions. First, some of them, as we before explained, maintained that the world is uncreated. And those that said it was uncreated and self-producing contradicted those who propounded that it was created. For by conjecture and human conception they spoke, and not knowing the truth. And others, again, said that there was a providence, and destroyed the positions of the former writers. Aratus, indeed, says:— “From Jove begin my song; nor ever be The name unuttered: all are full of thee; The ways and haunts of men; the heavens and sea: On thee our being hangs; in thee we move; All are thy offspring and the seed of Jove. Benevolent, he warns mankind to good, Urges to toil and prompts the hope of food. He tells where cattle best may graze, and where The soil, deep-furrowed, yellow grain will bear. What time the husbandman should plant or sow, ’Tis his to tell, ’tis his alone to know.” Who, then, shall we believe: Aratus as here quoted, or Sophocles, when he says:— “And foresight of the future there is none; ’Tis best to live at random, as one can”? And Homer, again, does not agree with this, for he says that virtue “Waxes or wanes in men as Jove decrees.” And Simonides says:— “No man nor state has virtue save from God; Counsel resides in God; and wretched man Has in himself nought but his wretchedness.” So, too, Euripides:— “Apart from God, there’s nothing owned by men.” And Menander:— “Save God alone, there’s none for us provides.” And Euripides again:— “For when God wills to save, all things He’ll bend To serve as instruments to work His end.” And Thestius:— “If God design to save you, safe you are, Though sailing in mid-ocean on a mat.” And saying numberless things of a like kind, they contradicted themselves. At least Sophocles, who in another place denied Providence, says:— “No mortal can evade the stroke of God.” Besides, they both introduced a multitude of gods, and yet spoke of a Unity; and against those who affirmed a Providence they maintained in opposition that there was no Providence. Wherefore Euripides says:— “We labour much and spend our strength in vain, For empty hope, not foresight, is our guide.” And without meaning to do so, they acknowledge that they know not the truth; but being inspired by demons and puffed up by them, they spoke at their instance whatever they said. For indeed the poets,—Homer, to wit, and Hesiod, being, as they say, inspired by the Muses,—spoke from a deceptive fancy, and not with a pure but an erring spirit. And this, indeed, clearly appears from the fact, that even to this day the possessed are sometimes exorcised in the name of the living and true God; and these spirits of error themselves confess that they are demons who also formerly inspired these writers. But sometimes some of them wakened up in soul, and, that they might be for a witness both to themselves and to all men, spoke things in harmony with the prophets regarding the monarchy of God, and the judgment and such like."],[8,8,"But men of God carrying in them a holy spirit and becoming prophets, being inspired and made wise by God, became God-taught, and holy, and righteous. Wherefore they were also deemed worthy of receiving this reward, that they should become instruments of God, and contain the wisdom that is from Him, through which wisdom they uttered both what regarded the creation of the world and all other things. For they predicted also pestilences, and famines, and wars. And there was not one or two, but many, at various times and seasons among the Hebrews; and also among the Greeks there was the Sibyl; and they all have spoken things consistent and harmonious with each other, both what happened before them and what happened in their own time, and what things are now being fulfilled in our own day: wherefore we are persuaded also concerning the future things that they will fall out, as also the first have been accomplished."],[9,9,"And first, they taught us with one consent that God made all things out of nothing; for nothing was coeval with God: but He being His own place, and wanting nothing, and existing before the ages, willed to make man by whom He might be known; for him, therefore, He prepared the world. For he that is created is also needy; but he that is uncreated stands in need of nothing. God, then, having His own Word internal within His own bowels, begat Him, emitting Him along with His own wisdom before all things. He had this Word as a helper in the things that were created by Him, and by Him He made all things. He is called “governing principle” [ἁρκή], because He rules, and is Lord of all things fashioned by Him. He, then, being Spirit of God, and governing principle, and wisdom, and power of the highest, came down upon the prophets, and through them spoke of the creation of the world and of all other things. For the prophets were not when the world came into existence, but the wisdom of God which was in Him, and His holy Word which was always present with Him. Wherefore He speaks thus by the prophet Solomon: “When He prepared the heavens I was there, and when He appointed the foundations of the earth I was by Him as one brought up with Him.” And Moses, who lived many years before Solomon, or, rather, the Word of God by him as by an instrument, says, “In the beginning God created the heaven and the earth.” First he named the “beginning,” and “creation,” then he thus introduced God; for not lightly and on slight occasion is it right to name God. For the divine wisdom foreknew that some would trifle and name a multitude of gods that do not exist. In order, therefore, that the living God might be known by His works, and that [it might be known that] by His Word God created the heavens and the earth, and all that is therein, he said, “In the beginning God created the heavens and the earth.” Then having spoken of their creation, he explains to us: “And the earth was without form, and void, and darkness was upon the face of the deep; and the Spirit of God moved upon the water.” This, sacred Scripture teaches at the outset, to show that matter, from which God made and fashioned the world, was in some manner created, being produced by God."],[10,10,"Now, the beginning of the creation is light; since light manifests the things that are created. Wherefore it is said: “And God said, Let light be, and light was; and God saw the light, that it was good,” manifestly made good for man. “And God divided the light from the darkness; and God called the light Day, and the darkness He called Night. And the evening and the morning were the first day. And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters: and it was so. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament. And God called the firmament Heaven: and God saw that it was good. And the evening and the morning were the second day. And God said, Let the water under the heaven be gathered into one place, and let the dry land appear: and it was so. And the waters were gathered together into their places, and the dry land appeared. And God called the dry land Earth, and the gathering together of the waters He called Seas: and God saw that it was good. And God said, Let the earth bring forth grass, the herb yielding seed after his kind and in his likeness, and the fruit-tree yielding fruit after his kind, whose seed is in itself, in his likeness: and it was so. And the earth brought forth grass, the herb yielding seed after his kind, and the fruit-tree yielding fruit, whose seed was in itself, after his kind, on the earth: and God saw that it was good. And the evening and the morning were the third day. And God said, Let there be lights in the firmament of the heaven, to give light on earth, to divide the day from the night; and let them be for signs, and for seasons, and for days, and for years; and let them be for lights in the firmament of the heaven, to give light upon the earth: and it was so. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: He made the stars also. And God set them in the firmament of the heaven to give light upon the earth, and to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. And the evening and the morning were the fourth day. And God said, Let the waters bring forth the creeping things that have life, and fowl flying over the earth in the firmament of heaven: and it was so. And God created great whales, and every living creature that creepeth, which the waters brought forth after their kind, and every winged fowl after his kind: and God saw that it was good. And God blessed them, saying, Increase and multiply, and fill the waters of the sea, and let fowl multiply in the earth. And the evening and the morning were the fifth day. And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. And God made the beasts of the earth after their kind, and the cattle after their kind, and all the creeping things of the earth. And God said, Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the heaven, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. And God created man: in the image of God created He him; male and female created He them. And God blessed them, saying, Be fruitful, and multiply, and replenish the earth, and subdue it, and have dominion over the fish of the sea, and over the fowl of the heaven, and over all cattle, and over all the earth, and over all the creeping things that creep upon the earth. And God said, Behold I have given you every herb bearing seed, which is upon the face of all the earth, and every tree in the which is the fruit of a tree yielding seed; to you it shall be for meat, and to all the beasts of the earth, and to all the fowls of heaven, and to every creeping thing that creepeth upon the earth, which has in it the breath of life; every green herb for meat: and it was so. And God saw everything that He had made, and, behold, it was very good. And the evening and the morning were the sixth day. And the heaven and the earth were finished, and all the host of them. And on the sixth day God finished His works which He made, and rested on the seventh day from all His works which He made. And God blessed the seventh day, and sanctified it; because in it He rested from all His works which God began to create.”"],[11,11,"Of this six days’ work no man can give a worthy explanation and description of all its parts, not though he had ten thousand tongues and ten thousand mouths; nay, though he were to live ten thousand years, sojourning in this life, not even so could he utter anything worthy of these things, on account of the exceeding greatness and riches of the wisdom of God which there is in the six days’ work above narrated. Many writers indeed have imitated [the narration], and essayed to give an explanation of these things; yet, though they thence derived some suggestions, both concerning the creation of the world and the nature of man, they have emitted no slightest spark of truth. And the utterances of the philosophers, and writers, and poets have an appearance of trustworthiness, on account of the beauty of their diction; but their discourse is proved to be foolish and idle, because the multitude of their nonsensical frivolities is very great; and not a stray morsel of truth is found in them. For even if any truth seems to have been uttered by them, it has a mixture of error. And as a deleterious drug, when mixed with honey or wine, or some other thing, makes the whole [mixture] hurtful and profitless; so also eloquence is in their case found to be labour in vain; yea, rather an injurious thing to those who credit it. Moreover, [they spoke] concerning the seventh day, which all men acknowledge; but the most know not that what among the Hebrews is called the “Sabbath,” is translated into Greek the “Seventh” (ἑβδομάς), a name which is adopted by every nation, although they know not the reason of the appellation. And as for what the poet Hesiod says of Erebus being produced from chaos, as well as the earth and love which lords it over his [Hesiod’s] gods and men, his dictum is shown to be idle and frigid, and quite foreign to the truth. For it is not meet that God be conquered by pleasure; since even men of temperance abstain from all base pleasure and wicked lust."],[12,12,"Moreover, his [Hesiod’s] human, and mean, and very weak conception, so far as regards God, is discovered in his beginning to relate the creation of all things from the earthly things here below. For man, being below, begins to build from the earth, and cannot in order make the roof, unless he has first laid the foundation. But the power of God is shown in this, that, first of all, He creates out of nothing, according to His will, the things that are made. “For the things which are impossible with men are possible with God.” Wherefore, also, the prophet mentioned that the creation of the heavens first of all took place, as a kind of roof, saying: “At the first God created the heavens”—that is, that by means of the “first” principle the heavens were made, as we have already shown. And by “earth” he means the ground and foundation, as by “the deep” he means the multitude of waters; and “darkness” he speaks of, on account of the heaven which God made covering the waters and the earth like a lid. And by the Spirit which is borne above the waters, he means that which God gave for animating the creation, as he gave life to man, mixing what is fine with what is fine. For the Spirit is fine, and the water is fine, that the Spirit may nourish the water, and the water penetrating everywhere along with the Spirit, may nourish creation. For the Spirit being one, and holding the place of light, was between the water and the heaven, in order that the darkness might not in any way communicate with the heaven, which was nearer God, before God said, “Let there be light.” The heaven, therefore, being like a dome-shaped covering, comprehended matter which was like a clod. And so another prophet, Isaiah by name, spoke in these words: “It is God who made the heavens as a vault, and stretched them as a tent to dwell in.” The command, then, of God, that is, His Word, shining as a lamp in an enclosed chamber, lit up all that was under heaven, when He had made light apart from the world. And the light God called Day, and the darkness Night. Since man would not have been able to call the light Day, or the darkness Night, nor, indeed, to have given names to the other things, had not he received the nomenclature from God, who made the things themselves. In the very beginning, therefore, of the history and genesis of the world, the holy Scripture spoke not concerning this firmament [which we see], but concerning another heaven, which is to us invisible, after which this heaven which we see has been called “firmament,” and to which half the water was taken up that it might serve for rains, and showers, and dews to mankind. And half the water was left on earth for rivers, and fountains, and seas. The water, then, covering all the earth, and specially its hollow places, God, through His Word, next caused the waters to be collected into one collection, and the dry land to become visible, which formerly had been invisible. The earth thus becoming visible, was yet without form. God therefore formed and adorned it with all kinds of herbs, and seeds and plants."],[13,13,"Consider, further, their variety, and diverse beauty, and multitude, and how through them resurrection is exhibited, for a pattern of the resurrection of all men which is to be. For who that considers it will not marvel that a fig-tree is produced from a fig-seed, or that very huge trees grow from the other very little seeds? And we say that the world resembles the sea. For as the sea, if it had not had the influx and supply of the rivers and fountains to nourish it, would long since have been parched by reason of its saltness; so also the world, if it had not had the law of God and the prophets flowing and welling up sweetness, and compassion, and righteousness, and the doctrine of the holy commandments of God, would long ere now have come to ruin, by reason of the wickedness and sin which abound in it. And as in the sea there are islands, some of them habitable, and well-watered, and fruitful, with havens and harbours in which the storm-tossed may find refuge,—so God has given to the world which is driven and tempest-tossed by sins, assemblies—we mean holy churches—in which survive the doctrines of the truth, as in the island-harbours of good anchorage; and into these run those who desire to be saved, being lovers of the truth, and wishing to escape the wrath and judgment of God. And as, again, there are other islands, rocky and without water, and barren, and infested by wild beasts, and uninhabitable, and serving only to injure navigators and the storm-tossed, on which ships are wrecked, and those driven among them perish,—so there are doctrines of error—I mean heresies—which destroy those who approach them. For they are not guided by the word of truth; but as pirates, when they have filled their vessels, drive them on the fore-mentioned places, that they may spoil them: so also it happens in the case of those who err from the truth, that they are all totally ruined by their error."],[14,14,"On the fourth day the luminaries were made; because God, who possesses foreknowledge, knew the follies of the vain philosophers, that they were going to say, that the things which grow on the earth are produced from the heavenly bodies, so as to exclude God. In order, therefore, that the truth might be obvious, the plants and seeds were produced prior to the heavenly bodies, for what is posterior cannot produce that which is prior. And these contain the pattern and type of a great mystery. For the sun is a type of God, and the moon of man. And as the sun far surpasses the moon in power and glory, so far does God surpass man. And as the sun remains ever full, never becoming less, so does God always abide perfect, being full of all power, and understanding, and wisdom, and immortality, and all good. But the moon wanes monthly, and in a manner dies, being a type of man; then it is born again, and is crescent, for a pattern of the future resurrection. In like manner also the three days which were before the luminaries, are types of the Trinity, of God, and His Word, and His wisdom. And the fourth is the type of man, who needs light, that so there may be God, the Word, wisdom, man. Wherefore also on the fourth day the lights were made. The disposition of the stars, too, contains a type of the arrangement and order of the righteous and pious, and of those who keep the law and commandments of God. For the brilliant and bright stars are an imitation of the prophets, and therefore they remain fixed, not declining, nor passing from place to place. And those which hold the second place in brightness, are types of the people of the righteous. And those, again, which change their position, and flee from place to place, which also are called planets, they too are a type of the men who have wandered from God, abandoning His law and commandments."],[15,15,"On the fifth day the living creatures which proceed from the waters were produced, through which also is revealed the manifold wisdom of God in these things; for who could count their multitude and very various kinds? Moreover, the things proceeding from the waters were blessed by God, that this also might be a sign of men’s being destined to receive repentance and remission of sins, through the water and laver of regeneration,—as many as come to the truth, and are born again, and receive blessing from God. But the monsters of the deep and the birds of prey are a similitude of covetous men and transgressors. For as the fish and the fowls are of one nature,—some indeed abide in their natural state, and do no harm to those weaker than themselves, but keep the law of God, and eat of the seeds of the earth; others of them, again, transgress the law of God, and eat flesh, and injure those weaker than themselves: thus, too, the righteous, keeping the law of God, bite and injure none, but live holily and righteously. But robbers, and murderers, and godless persons are like monsters of the deep, and wild beasts, and birds of prey; for they virtually devour those weaker than themselves. The race, then, of fishes and of creeping things, though partaking of God’s blessing, received no very distinguishing property."],[16,16,"And on the sixth day, God having made the quadrupeds, and wild beasts, and the land reptiles, pronounced no blessing upon them, reserving His blessing for man, whom He was about to create on the sixth day. The quadrupeds, too, and wild beasts, were made for a type of some men, who neither know nor worship God, but mind earthly things, and repent not. For those who turn from their iniquities and live righteously, in spirit fly upwards like birds, and mind the things that are above, and are well-pleasing to the will of God. But those who do not know nor worship God, are like birds which have wings, but cannot fly nor soar to the high things of God. Thus, too, though such persons are called men, yet being pressed down with sins, they mind grovelling and earthly things. And the animals are named wild beasts [θηρία], from their being hunted [θηρεύεσθαι], not as if they had been made evil or venomous from the first—for nothing was made evil by God, but all things good, yea, very good,—but the sin in which man was concerned brought evil upon them. For when man transgressed, they also transgressed with him. For as, if the master of the house himself acts rightly, the domestics also of necessity conduct themselves well; but if the master sins, the servants also sin with him; so in like manner it came to pass, that in the case of man’s sin, he being master, all that was subject to him sinned with him. When, therefore, man again shall have made his way back to his natural condition, and no longer does evil, those also shall be restored to their original gentleness."],[17,17,"But as to what relates to the creation of man, his own creation cannot be explained by man, though it is a succinct account of it which holy Scripture gives. For when God said, “Let Us make man in Our image, after Our likeness,” He first intimates the dignity of man. For God having made all things by His Word, and having reckoned them all mere bye-works, reckons the creation of man to be the only work worthy of His own hands. Moreover, God is found, as if needing help, to say, “Let Us make man in Our image, after Our likeness.” But to no one else than to His own Word and wisdom did He say, “Let Us make.” And when He had made and blessed him, that he might increase and replenish the earth, He put all things under his dominion, and at his service; and He appointed from the first that he should find nutriment from the fruits of the earth, and from seeds, and herbs, and acorns, having at the same time appointed that the animals be of habits similar to man’s, that they also might eat of all the seeds of the earth."],[18,18,"God having thus completed the heavens, and the earth, and the sea, and all that are in them, on the sixth day, rested on the seventh day from all His works which He made. Then holy Scripture gives a summary in these words: “This is the book of the generation of the heavens and the earth, when they were created, in the day that the Lord made the heavens and the earth, and every green thing of the field, before it was made, and every herb of the field before it grew. For God had not caused it to rain upon the earth, and there was not a man to till the ground.” By this He signifies to us, that the whole earth was at that time watered by a divine fountain, and had no need that man should till it; but the earth produced all things spontaneously by the command of God, that man might not be wearied by tilling it. But that the creation of man might be made plain, so that there should not seem to be an insoluble problem existing among men, since God had said, “Let Us make man;” and since His creation was not yet plainly related, Scripture teaches us, saying: “And a fountain went up out of the earth, and watered the face of the whole earth; and God made man of the dust of the earth, and breathed into his face the breath of life, and man became a living soul.” Whence also by most persons the soul is called immortal. And after the formation of man, God chose out for him a region among the places of the East, excellent for light, brilliant with a very bright atmosphere, [abundant] in the finest plants; and in this He placed man."],[19,19,"Scripture thus relates the words of the sacred history: “And God planted Paradise, eastward, in Eden; and there He put the man whom He had formed. And out of the ground made God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of Paradise, and the tree of the knowledge of good and evil. And a river flows out of Eden, to water the garden; thence it is parted into four heads. The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold; and the gold of that land is good, and there is bdellium and the onyx stone. And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia. And the third river is Tigris: this is it which goeth toward Syria. And the fourth river is Euphrates. And the Lord God took the man whom He had made, and put him in the garden, to till and to keep it. And God commanded Adam, saying, Of every tree that is in the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, ye shall not eat of it; for in the day ye eat of it ye shall surely die. And the Lord God said, It is not good that the man should be alone; let Us make him an helpmeet for him. And out of the ground God formed all the beasts of the field, and all the fowls of heaven, and brought them to Adam. And whatsoever Adam called every living creature, that was the name thereof. And Adam gave names to all cattle, and to the fowls of the air, and to all the beasts of the field. But for Adam there was not found an helpmeet for him. And God caused an ecstasy to fall upon Adam, and he slept; and He took one of his ribs, and closed up the flesh instead thereof. And the rib, which the Lord God had taken from man, made He a woman, and brought her unto Adam. And Adam said, This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of man. Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they two shall be one flesh. And they were both naked, Adam and his wife, and were not ashamed.”"],[20,20,"“Now the serpent was more subtle than any beast of the field which the Lord God had made. And the serpent said to the woman, Why hath God said, Ye shall not eat of every tree of the garden? And the woman said unto the serpent, We eat of every tree of the garden, but of the fruit of the tree which is in the midst of the garden God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent said unto the woman, Ye shall not surely die. For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. And the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise; and having taken of the fruit thereof, she did eat, and gave also unto her husband with her: and they did eat. And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons. And they heard the voice of the Lord God walking in the garden in the cool of the day, and Adam and his wife hid themselves from the presence of the Lord God amongst the trees of the garden. And the Lord God called unto Adam, and said unto him, Where art thou? And he said unto Him, I heard Thy voice in the garden, and I was afraid, because I was naked, and I hid myself. And He said unto him, Who told thee that thou wast naked, unless thou hast eaten of the tree whereof I commanded thee that thou shouldest not eat? And Adam said, The woman whom Thou gavest to be with me, she gave me of the tree, and I did eat. And God said to the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat. And the Lord God said unto the serpent, Because thou hast done this, thou art accursed above all the beasts of the earth; on thy breast and belly shalt thou go, and dust shalt thou eat all the days of thy life: and I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. And to the woman He said, I will greatly multiply thy sorrow and thy travail: in sorrow shalt thou bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. And unto Adam He said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree of which I commanded thee, saying, Thou shalt not eat of it; cursed is the ground in thy works: in sorrow shalt thou eat of it all the days of thy life; thorns and thistles shall it bring forth to thee; and thou shalt eat the herb of the field. In the sweat of thy face shalt thou eat thy bread, till thou return unto the earth; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.” Such is the account given by holy Scripture of the history of man and of Paradise."],[21,21,"You will say, then, to me: “You said that God ought not to be contained in a place, and how do you now say that He walked in Paradise?” Hear what I say. The God and Father, indeed, of all cannot be contained, and is not found in a place, for there is no place of His rest; but His Word, through whom He made all things, being His power and His wisdom, assuming the person of the Father and Lord of all, went to the garden in the person of God, and conversed with Adam. For the divine writing itself teaches us that Adam said that he had heard the voice. But what else is this voice but the Word of God, who is also His Son? Not as the poets and writers of myths talk of the sons of gods begotten from intercourse [with women], but as truth expounds, the Word, that always exists, residing within the heart of God. For before anything came into being He had Him as a counsellor, being His own mind and thought. But when God wished to make all that He determined on, He begot this Word, uttered, the first-born of all creation, not Himself being emptied of the Word [Reason], but having begotten Reason, and always conversing with His Reason. And hence the holy writings teach us, and all the spirit-bearing [inspired] men, one of whom, John, says, “In the beginning was the Word, and the Word was with God,” showing that at first God was alone, and the Word in Him. Then he says, “The Word was God; all things came into existence through Him; and apart from Him not one thing came into existence.” The Word, then, being God, and being naturally produced from God, whenever the Father of the universe wills, He sends Him to any place; and He, coming, is both heard and seen, being sent by Him, and is found in a place."],[22,22,"Man, therefore, God made on the sixth day, and made known this creation after the seventh day, when also He made Paradise, that he might be in a better and distinctly superior place. And that this is true, the fact itself proves. For how can one miss seeing that the pains which women suffer in childbed, and the oblivion of their labours which they afterwards enjoy, are sent in order that the word of God may be fulfilled, and that the race of men may increase and multiply? And do we not see also the judgment of the serpent,—how hatefully he crawls on his belly and eats the dust,—that we may have this, too, for a proof of the things which were said aforetime?"],[23,23,"God, then, caused to spring out of the earth every tree that is beautiful in appearance, or good for food. For at first there were only those things which were produced on the third day,—plants, and seeds, and herbs; but the things which were in Paradise were made of a superior loveliness and beauty, since in it the plants were said to have been planted by God. As to the rest of the plants, indeed, the world contained plants like them; but the two trees,—the tree of life and the tree of knowledge,—the rest of the earth possessed not, but only Paradise. And that Paradise is earth, and is planted on the earth, the Scripture states, saying: “And the Lord God planted Paradise in Eden eastwards, and placed man there; and out of the ground made the Lord God to grow every tree that is pleasant to the sight and good for food.” By the expressions, therefore, “out of the ground,” and “eastwards,” the holy writing clearly teaches us that Paradise is under this heaven, under which the east and the earth are. And the Hebrew word Eden signifies “delight.” And it was signified that a river flowed out of Eden to water Paradise, and after that divides into four heads; of which the two called Pison and Gihon water the eastern parts, especially Gihon, which encompasses the whole land of Ethiopia, and which, they say, reappears in Egypt under the name of Nile. And the other two rivers are manifestly recognisable by us—those called Tigris and Euphrates—for these border on our own regions. And God having placed man in Paradise, as has been said, to till and keep it, commanded him to eat of all the trees,—manifestly of the tree of life also; but only of the tree of knowledge He commanded him not to taste. And God transferred him from the earth, out of which he had been produced, into Paradise, giving him means of advancement, in order that, maturing and becoming perfect, and being even declared a god, he might thus ascend into heaven in possession of immortality. For man had been made a middle nature, neither wholly mortal, nor altogether immortal, but capable of either; so also the place, Paradise, was made in respect of beauty intermediate between earth and heaven. And by the expression, “till it,” no other kind of labour is implied than the observance of God’s command, lest, disobeying, he should destroy himself, as indeed he did destroy himself, by sin."],[24,24,"The tree of knowledge itself was good, and its fruit was good. For it was not the tree, as some think, but the disobedience, which had death in it. For there was nothing else in the fruit than only knowledge; but knowledge is good when one uses it discreetly. But Adam, being yet an infant in age, was on this account as yet unable to receive knowledge worthily. For now, also, when a child is born it is not at once able to eat bread, but is nourished first with milk, and then, with the increment of years, it advances to solid food. Thus, too, would it have been with Adam; for not as one who grudged him, as some suppose, did God command him not to eat of knowledge. But He wished also to make proof of him, whether he was submissive to His commandment. And at the same time He wished man, infant as he was, to remain for some time longer simple and sincere. For this is holy, not only with God, but also with men, that in simplicity and guilelessness subjection be yielded to parents. But if it is right that children be subject to parents, how much more to the God and Father of all things? Besides, it is unseemly that children in infancy be wise beyond their years; for as in stature one increases in an orderly progress, so also in wisdom. But as when a law has commanded abstinence from anything, and some one has not obeyed, it is obviously not the law which causes punishment, but the disobedience and transgression;—for a father sometimes enjoins on his own child abstinence from certain things, and when he does not obey the paternal order, he is flogged and punished on account of the disobedience; and in this case the actions themselves are not the [cause of] stripes, but the disobedience procures punishment for him who disobeys;—so also for the first man, disobedience procured his expulsion from Paradise. Not, therefore, as if there were any evil in the tree of knowledge; but from his disobedience did man draw, as from a fountain, labour, pain, grief, and at last fall a prey to death."],[25,25,"And God showed great kindness to man in this, that He did not suffer him to remain in sin for ever; but, as it were, by a kind of banishment, cast him out of Paradise, in order that, having by punishment expiated, within an appointed time, the sin, and having been disciplined, he should afterwards be restored. Wherefore also, when man had been formed in this world, it is mystically written in Genesis, as if he had been twice placed in Paradise; so that the one was fulfilled when he was placed there, and the second will be fulfilled after the resurrection and judgment. For just as a vessel, when on being fashioned it has some flaw, is remoulded or remade, that it may become new and entire; so also it happens to man by death. For somehow or other he is broken up, that he may rise in the resurrection whole; I mean spotless, and righteous, and immortal. And as to God’s calling, and saying, Where art thou, Adam? God did this, not as if ignorant of this; but, being long-suffering, He gave him an opportunity of repentance and confession."],[26,26,"But some one will say to us, Was man made by nature mortal? Certainly not. Was he, then, immortal? Neither do we affirm this. But one will say, Was he, then, nothing? Not even this hits the mark. He was by nature neither mortal nor immortal. For if He had made him immortal from the beginning, He would have made him God. Again, if He had made him mortal, God would seem to be the cause of his death. Neither, then, immortal nor yet mortal did He make him, but, as we have said above, capable of both; so that if he should incline to the things of immortality, keeping the commandment of God, he should receive as reward from Him immortality, and should become God; but if, on the other hand, he should turn to the things of death, disobeying God, he should himself be the cause of death to himself. For God made man free, and with power over himself. That, then, which man brought upon himself through carelessness and disobedience, this God now vouchsafes to him as a gift through His own philanthropy and pity, when men obey Him. For as man, disobeying, drew death upon himself; so, obeying the will of God, he who desires is able to procure for himself life everlasting. For God has given us a law and holy commandments; and every one who keeps these can be saved, and, obtaining the resurrection, can inherit incorruption."],[27,27,"And Adam having been cast out of Paradise, in this condition knew Eve his wife, whom God had formed into a wife for him out of his rib. And this He did, not as if He were unable to make his wife separately, but God foreknew that man would call upon a number of gods. And having this prescience, and knowing that through the serpent error would introduce a number of gods which had no existence,—for there being but one God, even then error was striving to disseminate a multitude of gods, saying, “Ye shall be as gods;”—lest, then, it should be supposed that one God made the man and another the woman, therefore He made them both; and God made the woman together with the man, not only that thus the mystery of God’s sole government might be exhibited, but also that their mutual affection might be greater. Therefore said Adam to Eve, “This is now bone of my bones, and flesh of my flesh.” And besides, he prophesied, saying, “For this cause shall a man leave his father and his mother, and shall cleave unto his wife; and they two shall be one flesh;” which also itself has its fulfilment in ourselves. For who that marries lawfully does not despise mother and father, and his whole family connection, and all his household, cleaving to and becoming one with his own wife, fondly preferring her? So that often, for the sake of their wives, some submit even to death. This Eve, on account of her having been in the beginning deceived by the serpent, and become the author of sin, the wicked demon, who also is called Satan, who then spoke to her through the serpent, and who works even to this day in those men that are possessed by him, invokes as Eve. And he is called “demon” and “dragon,” on account of his [ἀποδεδρακέναι] revolting from God. For at first he was an angel. And concerning his history there is a great deal to be said; wherefore I at present omit the relation of it, for I have also given an account of him in another place."],[28,28,"When, then, Adam knew Eve his wife, she conceived and bare a son, whose name was Cain; and she said, “I have gotten a man from God.” And yet again she bare a second son, whose name was Abel, “who began to be a keeper of sheep, but Cain tilled the ground.” Their history receives a very full narration, yea, even a detailed explanation: wherefore the book itself, which is entitled “The Genesis of the World,” can more accurately inform those who are anxious to learn their story. When, then, Satan saw Adam and his wife not only still living, but also begetting children—being carried away with spite because he had not succeeded in putting them to death,—when he saw that Abel was well-pleasing to God, he wrought upon the heart of his brother called Cain, and caused him to kill his brother Abel. And thus did death get a beginning in this world, to find its way into every race of man, even to this day. But God, being pitiful, and wishing to afford to Cain, as to Adam, an opportunity of repentance and confession, said, “Where is Abel thy brother?” But Cain answered God contumaciously, saying, “I know not; am I my brother’s keeper?” God, being thus made angry with him, said, “What hast thou done? The voice of thy brother’s blood crieth to me from the earth, which opened her mouth to receive thy brother’s blood from thy hand. Groaning and trembling shalt thou be on the earth.” From that time the earth, through fear, no longer receives human blood, no, nor the blood of any animal; by which it appears that it is not the cause [of death], but man, who transgressed."],[29,29,"Cain also himself had a son, whose name was Enoch; and he built a city, which he called by the name of his son, Enoch. From that time was there made a beginning of the building of cities, and this before the flood; not as Homer falsely says:— “Not yet had men a city built.” And to Enoch was born a son, by name Gaidad; who begat a son called Meel; and Meel begat Mathusala; and Mathusala, Lamech. And Lamech took unto him two wives, whose names were Adah and Zillah. At that time there was made a beginning of polygamy, and also of music. For Lamech had three sons: Jabal, Jubal, Tubal. And Jabal became a keeper of cattle, and dwelt in tents; but Jubal is he who made known the psaltery and the harp; and Tubal became a smith, a forger in brass and iron. So far the seed of Cain is registered; and for the rest, the seed of his line has sunk into oblivion, on account of his fratricide of his brother. And, in place of Abel, God granted to Eve to conceive and bear a son, who was called Seth; from whom the remainder of the human race proceeds until now. And to those who desire to be informed regarding all generations, it is easy to give explanations by means of the holy Scriptures. For, as we have already mentioned, this subject, the order of the genealogy of man, has been partly handled by us in another discourse, in the first book of The History. And all these things the Holy Spirit teaches us, who speaks through Moses and the rest of the prophets, so that the writings which belong to us godly people are more ancient, yea, and are shown to be more truthful, than all writers and poets. But also, concerning music, some have fabled that Apollo was the inventor, and others say that Orpheus discovered the art of music from the sweet voices of the birds. Their story is shown to be empty and vain, for these inventors lived many years after the flood. And what relates to Noah, who is called by some Deucalion, has been explained by us in the book before mentioned, and which, if you wish it, you are at liberty to read."],[30,30,"After the flood was there again a beginning of cities and kings, in the following manner:—The first city was Babylon, and Erech, and Accad, and Calneh, in the land of Shinar. And their king was called Nebroth [Nimrod]. From these came Asshur, from whom also the Assyrians receive their name. And Nimrod built the cities Nineveh and Rehoboth, and Calah, and Resen, between Nineveh and Calah; and Nineveh became a very great city. And another son of Shem, the son of Noah, by name Mizraim, begat Ludim, and those called Anamim, and Lehabim, and Naphtuhim, and Pathrusim, and Casluhim, out of whom came Philistin. Of the three sons of Noah, however, and of their death and genealogy, we have given a compendious register in the above-mentioned book. But now we will mention the remaining facts both concerning cities and kings, and the things that happened when there was one speech and one language. Before the dividing of the languages these fore-mentioned cities existed. But when men were about to be dispersed, they took counsel of their own judgment, and not at the instigation of God, to build a city, a tower whose top might reach into heaven, that they might make a glorious name to themselves. Since, therefore, they had dared, contrary to the will of God, to attempt a grand work, God destroyed their city, and overthrew their tower. From that time He confounded the languages of men, giving to each a different dialect. And similarly did the Sibyl speak, when she declared that wrath would come on the world. She says:— “When are fulfilled the threats of the great God, With which He threatened men, when formerly In the Assyrian land they built a tower, And all were of one speech, and wished to rise Even till they climbed unto the starry heaven, Then the Immortal raised a mighty wind And laid upon them strong necessity; For when the wind threw down the mighty tower, Then rose among mankind fierce strife and hate. One speech was changed to many dialects, And earth was filled with divers tribes and kings.” And so on. These things, then, happened in the land of the Chaldæans. And in the land of Canaan there was a city, by name Haran. And in these days, Pharaoh, who by the Egyptians was also called Nechaoth, was first king of Egypt, and thus the kings followed in succession. And in the land of Shinar, among those called Chaldæans, the first king was Arioch, and next after him Ellasar, and after him Chedorlaomer, king of Elam, and after him Tidal, king of the nations called Assyrians. And there were five other cities in the territory of Ham, the son of Noah; the first called Sodom, then Gomorrah, Admah, Zeboiim, and Balah, which was also called Zoar. And the names of their kings are these: Bera, king of Sodom; Birsha, king of Gomorrah; Shinab, king of Admah; Shemeber, king of Zeboiim; Bela, king of Zoar, which is also called Kephalac. These served Chedorlaomer, the king of the Assyrians, for twelve years, and in the thirteenth year they revolted from Chedorlaomer; and thus it came to pass at that time that the four Assyrian kings waged war upon the five kings. This was the first commencement of making war on the earth; and they destroyed the giants Karnaim, and the strong nations that were with them in their city, and the Horites of the mountains called Seir, as far as the plain of Paran, which is by the wilderness. And at that time there was a righteous king called Melchisedek, in the city of Salem, which now is Jerusalem. This was the first priest of all priests of the Most High God; and from him the above-named city Hierosolyma was called Jerusalem. And from his time priests were found in all the earth. And after him reigned Abimelech in Gerar; and after him another Abimelech. Then reigned Ephron, surnamed the Hittite. Such are the names of the kings that were in former times. And the rest of the kings of the Assyrians, during an interval of many years, have been passed over in silence unrecorded, all writers narrating the events of our recent days. There were these kings of Assyria: Tiglath-Pileser, and after him Shalmaneser, then Sennacherib; and Adrammelech the Ethiopian, who also reigned over Egypt, was his triarch;—though these things, in comparison with our books, are quite recent."],[31,31,"Hence, therefore, may the loves of learning and of antiquity understand the history, and see that those things are recent which are told by us apart from the holy prophets. For though at first there were few men in the land of Arabia and Chaldæa, yet, after their languages were divided, they gradually began to multiply and spread over all the earth; and some of them tended towards the east to dwell there, and others to the parts of the great continent, and others northwards, so as to extend as far as Britain, in the Arctic regions. And others went to the land of Canaan, which is called Judæa, and Phœnicia, and the region of Ethiopia, and Egypt, and Libya, and the country called torrid, and the parts stretching towards the west; and the rest went to places by the sea, and Pamphylia, and Asia, and Greece, and Macedonia, and, besides, to Italy, and the whole country called Gaul, and Spain, and Germany; so that now the whole world is thus filled with inhabitants. Since then the occupation of the world by men was at first in three divisions,—in the east, and south, and west: afterwards, the remaining parts of the earth were inhabited, when men became very numerous. And the writers, not knowing these things, are forward to maintain that the world is shaped like a sphere, and to compare it to a cube. But how can they say what is true regarding these things, when they do not know about the creation of the world and its population? Men gradually increasing in number and multiplying on the earth, as we have already said, the islands also of the sea and the rest of the countries were inhabited."],[32,32,"Who, then, of those called sages, and poets, and historians, could tell us truly of these things, themselves being much later born, and introducing a multitude of gods, who were born so many years after the cities, and are more modern than kings, and nations, and wars? For they should have made mention of all events, even those which happened before the flood; both of the creation of the world and the formation of man, and the whole succession of events. The Egyptian or Chaldæan prophets, and the other writers, should have been able accurately to tell, if at least they spoke by a divine and pure spirit, and spoke truth in all that was uttered by them; and they should have announced not only things past or present, but also those that were to come upon the world. And therefore it is proved that all others have been in error; and that we Christians alone have possessed the truth, inasmuch as we are taught by the Holy Spirit, who spoke in the holy prophets, and foretold all things."],[33,33,"And, for the rest, would that in a kindly spirit you would investigate divine things—I mean the things that are spoken by the prophets—in order that, by comparing what is said by us with the utterances of the others, you may be able to discover the truth. We have shown from their own histories, which they have compiled, that the names of those who are called gods, are found to be the names of men who lived among them, as we have shown above. And to this day their images are daily fashioned, idols, “the works of men’s hands.” And these the mass of foolish men serve, whilst they reject the maker and fashioner of all things and the nourisher of all breath of life, giving credit to vain doctrines through the deceitfulness of the senseless tradition received from their fathers. But God at least, the Father and Creator of the universe, did not abandon mankind, but gave a law, and sent holy prophets to declare and teach the race of men, that each one of us might awake and understand that there is one God. And they also taught us to refrain from unlawful idolatry, and adultery, and murder, fornication, theft, avarice, false swearing, wrath, and every incontinence and uncleanness; and that whatever a man would not wish to be done to himself, he should not do to another; and thus he who acts righteously shall escape the eternal punishments, and be thought worthy of the eternal life from God."],[34,34,"The divine law, then, not only forbids the worshipping of idols, but also of the heavenly bodies, the sun, the moon, or the other stars; yea, not heaven, nor earth, nor the sea, nor fountains, nor rivers, must be worshipped, but we must serve in holiness of heart and sincerity of purpose only the living and true God, who also is Maker of the universe. Wherefore saith the holy law: “Thou shalt not commit adultery; thou shalt not steal; thou shalt not bear false witness; thou shalt not desire thy neighbour’s wife.” So also the prophets. Solomon indeed teaches us that we must not sin with so much as a turn of the eye, saying, “Let thine eyes look right on, and let thy eyelids look straight before thee.” And Moses, who himself also was a prophet, says, concerning the sole government of God: “Your God is He who establishes the heaven, and forms the earth, whose hands have brought forth all the host of heaven; and He has not set these things before you that you should go after them.” And Isaiah himself also says: “Thus saith the Lord God who established the heavens, and founded the earth and all that is therein, and giveth breath unto the people upon it, and spirit to them that walk therein. This is the Lord your God.” And again, through him He says: “I have made the earth, and man upon it. I by my hand have established the heavens.” And in another chapter, “This is your God, who created the ends of the earth; He hungereth not, neither is weary, and there is no searching of His understanding.” So, too, Jeremiah says: “Who hath made the earth by His power, and established the world by His wisdom, and by His discretion hath stretched out the heavens, and a mass of water in the heavens, and He caused the clouds to ascend from the ends of the earth; He made lightnings with rain, and brought forth winds out of His treasures.” One can see how consistently and harmoniously all the prophets spoke, having given utterance through one and the same spirit concerning the unity of God, and the creation of the world, and the formation of man. Moreover, they were in sore travail, bewailing the godless race of men, and they reproached those, who seemed to be wise, for their error and hardness of heart. Jeremiah, indeed, said: “Every man is brutishly gone astray from the knowledge of Him; every founder is confounded by his graven images; in vain the silversmith makes his molten images; there is no breath in them: in the day of their visitation they shall perish.” The same, too, says David: “They are corrupt, they have done abominable works; there is none that doeth good, no, not one; they have all gone aside, they have together become profitless.” So also Habakkuk: “What profiteth the graven image that he has graven it a lying image? Woe to him that saith to the stone, Awake; and to the wood, Arise.” Likewise spoke the other prophets of the truth. And why should I recount the multitude of prophets, who are numerous, and said ten thousand things consistently and harmoniously? For those who desire it, can, by reading what they uttered, accurately understand the truth, and no longer be carried away by opinion and profitless labour. These, then, whom we have already mentioned, were prophets among the Hebrews,—illiterate, and shepherds, and uneducated."],[35,35,"And the Sibyl, who was a prophetess among the Greeks and the other nations, in the beginning of her prophecy, reproaches the race of men, saying:— “How are ye still so quickly lifted up, And how so thoughtless of the end of life, Ye mortal men of flesh, who are but nought? Do ye not tremble, nor fear God most high? Your Overseer, the Knower, Seer of all, Who ever keeps those whom His hand first made, Puts His sweet Spirit into all His works, And gives Him for a guide to mortal men. There is one only uncreated God, Who reigns alone, all-powerful, very great, From whom is nothing hid. He sees all things, Himself unseen by any mortal eye. Can mortal man see the immortal God, Or fleshly eyes, which shun the noontide beams, Look upon Him, who dwells beyond the heavens? Worship Him then, the self-existent God, The unbegotten Ruler of the world, Who only was from everlasting time, And shall to everlasting still abide. Of evil counsels ye shall reap the fruit, Because ye have not honoured the true God, Nor offered to Him sacred hecatombs. To those who dwell in Hades ye make gifts, And unto demons offer sacrifice. In madness and in pride ye have your walk; And leaving the right way, ye wander wide, And lose yourselves in pitfalls and in thorns. Why do ye wander thus, O foolish men? Cease your vain wanderings in the black, dark night; Why follow darkness and perpetual gloom When, see, there shines for you the blessed light? Lo, He is clear—in Him there is no spot. Turn, then, from darkness, and behold the day; Be wise, and treasure wisdom in your breasts. There is one God who sends the winds and rains, The earthquakes, and the lightnings, and the plagues, The famines, and the snow-storms, and the ice, And all the woes that visit our sad race. Nor these alone, but all things else He gives, Ruling omnipotent in heaven and earth, And self-existent from eternity.” And regarding those [gods] that are said to have been born, she said:— “If all things that are born must also die, “God cannot be produced by mortal man. But there is only One, the All-Supreme, Who made the heavens, with all their starry host, The sun and moon; likewise the fruitful earth, With all the waves of ocean, and the hills, The fountains, and the ever flowing streams; He also made the countless multitude Of ocean creatures, and He keeps alive All creeping things, both of the earth and sea; And all the tuneful choir of birds He made, Which cleave the air with wings, and with shrill pipe Trill forth at morn their tender, clear-voiced song. Within the deep glades of the hills He placed A savage race of beasts; and unto men He made all cattle subject, making man The God-formed image, ruler over all, And putting in subjection to his sway Things many and incomprehensible. For who of mortals can know all these things? He only knows who made them at the first, He the Creator, incorruptible, Who dwells in upper air eternally; Who proffers to the good most rich rewards, And against evil and unrighteous men Rouses revenge, and wrath, and bloody wars, And pestilence, and many a tearful grief. O man exalted vainly—say why thus Hast thou so utterly destroyed thyself? Have ye no shame worshipping beasts for gods? And to believe the gods should steal your beasts, Or that they need your vessels—is it not Frenzy’s most profitless and foolish thought? Instead of dwelling in the golden heavens, Ye see your gods become the prey of worms, And hosts of creatures noisome and unclean. O fools! ye worship serpents, dogs, and cats, Birds, and the creeping things of earth and sea, Images made with hands, statues of stone, And heaps of rubbish by the wayside placed. All these, and many more vain things, ye serve, Worshipping things disgraceful even to name: These are the gods who lead vain men astray, From whose mouth streams of deadly poison flow. But unto Him in whom alone is life, Life, and undying, everlasting light; Who pours into man’s cup of life a joy Sweeter than sweetest honey to his taste,— Unto Him bow the head, to Him alone, And walk in ways of everlasting peace. Forsaking Him, ye all have turned aside, And, in your raving folly, drained the cup Of justice quite unmixed, pure, mastering, strong; And ye will not again be sober men, Ye will not come unto a sober mind, And know your God and King, who looks on all: Therefore, upon you burning fire shall come, And ever ye shall daily burn in flames, Ashamed for ever of your useless gods. But those who worship the eternal God, They shall inherit everlasting life, Inhabiting the blooming realms of bliss, And feasting on sweet food from starry heaven.” That these things are true, and useful, and just, and profitable to all men, is obvious. Even the poets have spoken of the punishments of the wicked."],[36,36,"And that evil-doers must necessarily be punished in proportion to their deeds, has already been, as it were, oracularly uttered by some of the poets, as a witness both against themselves and against the wicked, declaring that they shall be punished. Æschylus said:— “He who has done must also suffer.” And Pindar himself said:— “It is fit that suffering follow doing.” So, too, Euripides:— “The deed rejoiced you—suffering endure; The taken enemy must needs be pain’d.” And again:— “The foe’s pain is the hero’s meed.” And, similarly, Archilochus:— “One thing I know, I hold it ever true, The evil-doer evil shall endure.” And that God sees all, and that nothing escapes His notice, but that, being long-suffering, He refrains until the time when He is to judge—concerning this, too, Dionysius said:— “The eye of Justice seeing all, Yet seemeth not to see.” And that God’s judgment is to be, and that evils will suddenly overtake the wicked,—this, too, Æschylus declared, saying:— “Swift-footed is the approach of fate, And none can justice violate, But feels its stern hand soon or late. “’Tis with you, though unheard, unseen; You draw night’s curtain in between, But even sleep affords no screen. “’Tis with you if you sleep or wake; And if abroad your way you take, Its still, stern watch you cannot break. “’Twill follow you, or cross your path; And even night no virtue hath To hide you from th’ Avenger’s wrath. “To show the ill the darkness flees; Then, if sin offers joy or ease, Oh stop, and think that some one sees!” And may we not cite Simonides also?— “To men no evil comes unheralded; But God with sudden hand transforms all things.” Euripides again:— “The wicked and proud man’s prosperity Is based on sand: his race abideth not; And time proclaims the wickedness of men.” Once more Euripides:— “Not without judgment is the Deity, But sees when oaths are struck unrighteously, And when from men unwilling they are wrung.” And Sophocles:— “If ills you do, ills also you must bear.” That God will make inquiry both concerning false swearing and concerning every other wickedness, they themselves have well-nigh predicted. And concerning the conflagration of the world, they have, willingly or unwillingly, spoken in conformity with the prophets, though they were much more recent, and stole these things from the law and the prophets. The poets corroborate the testimony of the prophets."],[37,37,"But what matters it whether they were before or after them? Certainly they did at all events utter things confirmatory of the prophets. Concerning the burning up of the world, Malachi the prophet foretold: “The day of the Lord cometh as a burning oven, and shall consume all the wicked.” And Isaiah: “For the wrath of God is as a violent hail-storm, and as a rushing mountain torrent.” The Sibyl, then, and the other prophets, yea, and the poets and philosophers, have clearly taught both concerning righteousness, and judgment, and punishment; and also concerning providence, that God cares for us, not only for the living among us, but also for those that are dead: though, indeed, they said this unwillingly, for they were convinced by the truth. And among the prophets indeed, Solomon said of the dead, “There shall be healing to thy flesh, and care taken of thy bones.” And the same says David, “The bones which Thou hast broken shall rejoice.” And in agreement with these sayings was that of Timocles:— “The dead are pitied by the loving God.” And the writers who spoke of a multiplicity of gods came at length to the doctrine of the unity of God, and those who asserted chance spoke also of providence; and the advocates of impunity confessed there would be a judgment, and those who denied that there is a sensation after death acknowledged that there is. Homer, accordingly, though he had said,— “Like fleeting vision passed the soul away,” says in another place:— “To Hades went the disembodied soul;” And again:— “That I may quickly pass through Hades’ gates, Me bury.” And as regards the others whom you have read, I think you know with sufficient accuracy how they have expressed themselves. But all these things will every one understand who seeks the wisdom of God, and is well pleasing to Him through faith and righteousness and the doing of good works. For one of the prophets whom we already mentioned, Hosea by name, said, “Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the Lord are right, and the just shall walk in them: but the transgressors shall fall therein.” He, then, who is desirous of learning, should learn much. Endeavour therefore to meet [with me] more frequently, that, by hearing the living voice, you may accurately ascertain the 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diff --git a/text/adversus-marcionem/2.json b/text/adversus-marcionem/2.json
index f3dee7966a79e4bda50afcdb8e4965d6ae9f38b9..fd2ca8d90afdfed49d942a12f8b8eec113f3d7fc 100644
--- a/text/adversus-marcionem/2.json
+++ b/text/adversus-marcionem/2.json
@@ -1 +1 @@
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I.—The Methods of Marcion’s Argument Incorrect and Absurd. The Proper Course of the Argument. The occasion of reproducing this little work, the fortunes of which we noticed in the preface of our first book, has furnished us with the opportunity of distinguishing, in our treatment of the subject of two Gods in opposition to Marcion, each of them with a description and section of his own, according to the division of the subject-matter, defining one of the gods to have no existence at all, and maintaining of the Other that He is rightly God; thus far keeping pace with the heretic of Pontus, who has been pleased to admit one unto, and exclude the other. For he could not build up his mendacious scheme without pulling down the system of truth. He found it necessary to demolish some other thing, in order to build up the theory which he wished. This process, however, is like constructing a house without preparing suitable materials. The discussion ought to have been directed to this point alone, that he is no god who supersedes the Creator. Then, when the false god had been excluded by certain rules which prescriptively settle what is the character of the One only perfect Divinity, there could have remained no longer any question as to the true God. The proof of His existence would have been clear, and that, too, amid the failure of all evidence in support of any other god; and still clearer would have seemed the point as to the honour in which He ought without controversy to be held: that He ought to be worshipped rather than judged; served reverentially rather than handled critically, or even dreaded for His severity. For what was more fully needed by man than a careful estimate of the true God, on whom, so to speak, he had alighted, because there was no other god?"],[1,1,"We have now, then, cleared our way to the contemplation of the Almighty God, the Lord and Maker of the universe. His greatness, as I think, is shown in this, that from the beginning He made Himself known: He never hid Himself, but always shone out brightly, even before the time of Romulus, to say nothing of that of Tiberius; with the exception indeed that the heretics, and they alone, know Him not, although they take such pains about Him. They on this account suppose that another god must be assumed to exist, because they are more able to censure than deny Him whose existence is so evident, deriving all their thoughts about God from the deductions of sense; just as if some blind man, or a man of imperfect vision, chose to assume some other sun of milder and healthier ray, because he sees not that which is the object of sight. There is, O man, but one sun which rules this world and even when you think otherwise of him, he is best and useful; and although to you he may seem too fierce and baneful, or else, it may be, too sordid and corrupt, he yet is true to the laws of his own existence. Unable as you are to see through those laws, you would be equally impotent to bear the rays of any other sun, were there one, however great and good. Now, you whose sight is defective in respect of the inferior god, what is your view of the sublimer One? Really you are too lenient to your weakness; and set not yourself to the proof of things, holding God to be certainly, undoubtedly, and therefore sufficiently known, the very moment you have discovered Him to exist, though you know Him not except on the side where He has willed His proofs to lie. But you do not even deny God intelligently, you treat of Him ignorantly; nay, you accuse Him with a semblance of intelligence, whom if you did but know Him, you would never accuse, nay, never treat of. You give Him His name indeed, but you deny the essential truth of that name, that is, the greatness which is called God; not acknowledging it to be such as, were it possible for it to have been known to man in every respect, would not be greatness. Isaiah even so early, with the clearness of an apostle, foreseeing the thoughts of heretical hearts, asked, “Who hath known the mind of the Lord? For who hath been His counsellor? With whom took He counsel?…or who taught Him knowledge, and showed to Him the way of understanding?” With whom the apostle agreeing exclaims, “Oh the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out!” “His judgments unsearchable,” as being those of God the Judge; and “His ways past finding out,” as comprising an understanding and knowledge which no man has ever shown to Him, except it may be those critics of the Divine Being, who say, God ought not to have been this, and He ought rather to have been that; as if any one knew what is in God, except the Spirit of God. Moreover, having the spirit of the world, and “in the wisdom of God by wisdom knowing not God,” they seem to themselves to be wiser than God; because, as the wisdom of the world is foolishness with God, so also the wisdom of God is folly in the world’s esteem. We, however, know that “the foolishness of God is wiser than men, and the weakness of God is stronger than men.” Accordingly, God is then especially great, when He is small to man; then especially good, when not good in man’s judgment; then especially unique, when He seems to man to be two or more. Now, if from the very first “the natural man, not receiving the things of the Spirit of God,” has deemed God’s law to be foolishness, and has therefore neglected to observe it; and as a further consequence, by his not having faith, “even that which he seemeth to have hath been taken from him”—such as the grace of paradise and the friendship of God, by means of which he might have known all things of God, if he had continued in his obedience—what wonder is it, if he, reduced to his material nature, and banished to the toil of tilling the ground, has in his very labour, downcast and earth-gravitating as it was, handed on that earth-derived spirit of the world to his entire race, wholly natural and heretical as it is, and not receiving the things which belong to God? Or who will hesitate to declare the great sin of Adam to have been heresy, when he committed it by the choice of his own will rather than of God’s? Except that Adam never said to his fig-tree, Why hast thou made me thus? He confessed that he was led astray; and he did not conceal the seducer. He was a very rude heretic. He was disobedient; but yet he did not blaspheme his Creator, nor blame that Author of his being, Whom from the beginning of his life he had found to be so good and excellent, and Whom he had perhaps made his own judge from the very first."],[2,2,"It will therefore be right for us, as we enter on the examination of the known God, when the question arises, in what condition He is known to us, to begin with His works, which are prior to man; so that His goodness, being discovered immediately along with Himself, and then constituted and prescriptively settled, may suggest to us some sense whereby we may understand how the subsequent order of things came about. The disciples of Marcion, moreover, may possibly be able, while recognising the goodness of our God, to learn how worthy it is likewise of the Divine Being, on those very grounds whereby we have proved it to be unworthy in the case of their god. Now this very point, which is a material one in their scheme, Marcion did not find in any other god, but eliminated it for himself out of his own god. The first goodness, then, was that of the Creator, whereby God was unwilling to remain hidden for ever; in other words, (unwilling) that there should not be a something by which God should become known. For what, indeed, is so good as the knowledge and fruition of God? Now, although it did not transpires that this was good, because as yet there existed nothing to which it could transpire, yet God foreknew what good would eventually transpire, and therefore He set Himself about developing His own perfect goodness, for the accomplishment of the good which was to transpire; not, indeed, a sudden goodness issuing in some accidental boon or in some excited impulse, such as must be dated simply from the moment when it began to operate. For if it did itself produce its own beginning when it began to operate, it had not, in fact, a beginning itself when it acted. When, however, an initial act had been once done by it, the scheme of temporal seasons began, for distinguishing and noting which, the stars and luminaries of heaven were arranged in their order. “Let them be,” says God, “for seasons, and for days, and years.” Previous, then, to this temporal course, (the goodness) which created time had not time; nor before that beginning which the same goodness originated, had it a beginning. Being therefore without all order of a beginning, and all mode of time, it will be reckoned to possess an age, measureless in extent and endless in duration; nor will it be possible to regard it as a sudden or adventitious or impulsive emotion, because it has nothing to occasion such an estimate of itself; in other words, no sort of temporal sequence. It must therefore be accounted an eternal attribute, inbred in God, and everlasting, and on this account worthy of the Divine Being, putting to shame for ever the benevolence of Marcion’s god, subsequent as he is to (I will not say) all beginnings and times, but to the very malignity of the Creator, if indeed malignity could possibly have been found in goodness."],[3,3,"The goodness of God having, therefore, provided man for the pursuit of the knowledge of Himself, added this to its original notification, that it first prepared a habitation for him, the vast fabric (of the world) to begin with, and then afterwards the vaster one (of a higher world,) that he might on a great as well as on a smaller stage practise and advance in his probation, and so be promoted from the good which God had given him, that is, from his high position, to God’s best; that is, to some higher abode. In this good work God employs a most excellent minister, even His own Word. “My heart,” He says, “hath emitted my most excellent Word.” Let Marcion take hence his first lesson on the noble fruit of this truly most excellent tree. But, like a most clumsy clown, he has grafted a good branch on a bad stock. The sapling, however, of his blasphemy shall be never strong: it shall wither with its planter, and thus shall be manifested the nature of the good tree. Look at the total result: how fruitful was the Word! God issued His fiat, and it was done: God also saw that it was good; not as if He were ignorant of the good until He saw it; but because it was good, He therefore saw it, and honoured it, and set His seal upon it; and consummated the goodness of His works by His vouchsafing to them that contemplation. Thus God blessed what He made good, in order that He might commend Himself to you as whole and perfect, good both in word and act. As yet the Word knew no malediction, because He was a stranger to malefaction. We shall see what reasons required this also of God. Meanwhile the world consisted of all things good, plainly foreshowing how much good was preparing for him for whom all this was provided. Who indeed was so worthy of dwelling amongst the works of God, as he who was His own image and likeness? That image was wrought out by a goodness even more operative than its wont, with no imperious word, but with friendly hand preceded by an almost affable utterance: “Let us make man in our image, after our likeness.” Goodness spake the word; Goodness formed man of the dust of the ground into so great a substance of the flesh, built up out of one material with so many qualities; Goodness breathed into him a soul, not dead but living. Goodness gave him dominion over all things, which he was to enjoy and rule over, and even give names to. In addition to this, Goodness annexed pleasures to man so that, while master of the whole world, he might tarry among higher delights, being translated into paradise, out of the world into the Church. The self-same Goodness provided also a help meet for him, that there might be nothing in his lot that was not good. For, said He, that the man be alone is not good. He knew full well what a blessing to him would be the sex of Mary, and also of the Church. The law, however, which you find fault with, and wrest into a subject of contention, was imposed on man by Goodness, aiming at his happiness, that he might cleave to God, and so not show himself an abject creature rather than a free one, nor reduce himself to the level of the other animals, his subjects, which were free from God, and exempt from all tedious subjection; but might, as the sole human being, boast that he alone was worthy of receiving laws from God; and as a rational being, capable of intelligence and knowledge, be restrained within the bounds of rational liberty, subject to Him who had subjected all things unto him. To secure the observance of this law, Goodness likewise took counsel by help of this sanction: “In the day that thou eatest thereof, thou shalt surely die.” For it was a most benignant act of His thus to point out the issues of transgression, lest ignorance of the danger should encourage a neglect of obedience. Now, since it was given as a reason previous to the imposition of the law, it also amounted to a motive for subsequently observing it, that a penalty was annexed to its transgression; a penalty, indeed, which He who proposed it was still unwilling that it should be incurred. Learn then the goodness of our God amidst these things and up to this point; learn it from His excellent works, from His kindly blessings, from His indulgent bounties, from His gracious providences, from His laws and warnings, so good and merciful."],[4,4,"Now then, ye dogs, whom the apostle puts outside, and who yelp at the God of truth, let us come to your various questions. These are the bones of contention, which you are perpetually gnawing! If God is good, and prescient of the future, and able to avert evil, why did He permit man, the very image and likeness of Himself, and, by the origin of his soul, His own substance too, to be deceived by the devil, and fall from obedience of the law into death? For if He had been good, and so unwilling that such a catastrophe should happen, and prescient, so as not to be ignorant of what was to come to pass, and powerful enough to hinder its occurrence, that issue would never have come about, which should be impossible under these three conditions of the divine greatness. Since, however, it has occurred, the contrary proposition is most certainly true, that God must be deemed neither good, nor prescient, nor powerful. For as no such issue could have happened had God been such as He is reputed—good, and prescient, and mighty—so has this issue actually happened, because He is not such a God. In reply, we must first vindicate those attributes in the Creator which are called in question—namely, His goodness and foreknowledge, and power. But I shall not linger long over this point for Christ’s own definition comes to our aid at once. From works must proofs be obtained. The Creator’s works testify at once to His goodness, since they are good, as we have shown, and to His power, since they are mighty, and spring indeed out of nothing. And even if they were made out of some (previous) matter, as some will have it, they are even thus out of nothing, because they were not what they are. In short, both they are great because they are good; and God is likewise mighty, because all things are His own, whence He is almighty. But what shall I say of His prescience, which has for its witnesses as many prophets as it inspired? After all, what title to prescience do we look for in the Author of the universe, since it was by this very attribute that He foreknew all things when He appointed them their places, and appointed them their places when He foreknew them? There is sin itself. If He had not foreknown this, He would not have proclaimed a caution against it under the penalty of death. Now if there were in God such attributes as must have rendered it both impossible and improper for any evil to have happened to man, and yet evil did occur, let us consider man’s condition also—whether it were not, in fact, rather the cause why that came to pass which could not have happened through God. I find, then, that man was by God constituted free, master of his own will and power; indicating the presence of God’s image and likeness in him by nothing so well as by this constitution of his nature. For it was not by his face, and by the lineaments of his body, though they were so varied in his human nature, that he expressed his likeness to the form of God; but he showed his stamp in that essence which he derived from God Himself (that is, the spiritual, which answered to the form of God), and in the freedom and power of his will. This his state was confirmed even by the very law which God then imposed upon him. For a law would not be imposed upon one who had it not in his power to render that obedience which is due to law; nor again, would the penalty of death be threatened against sin, if a contempt of the law were impossible to man in the liberty of his will. So in the Creator’s subsequent laws also you will find, when He sets before man good and evil, life and death, that the entire course of discipline is arranged in precepts by God’s calling men from sin, and threatening and exhorting them; and this on no other ground than that man is free, with a will either for obedience or resistance."],[5,5,"But although we shall be understood, from our argument, to be only so affirming man’s unshackled power over his will, that what happens to him should be laid to his own charge, and not to God’s, yet that you may not object, even now, that he ought not to have been so constituted, since his liberty and power of will might turn out to be injurious, I will first of all maintain that he was rightly so constituted, that I may with the greater confidence commend both his actual constitution, and the additional fact of its being worthy of the Divine Being; the cause which led to man’s being created with such a constitution being shown to be the better one. Moreover, man thus constituted will be protected by both the goodness of God and by His purpose, both of which are always found in concert in our God. For His purpose is no purpose without goodness; nor is His goodness goodness without a purpose, except forsooth in the case of Marcion’s god, who is purposelessly good, as we have shown. Well, then, it was proper that God should be known; it was no doubt a good and reasonable thing. Proper also was it that there should be something worthy of knowing God. What could be found so worthy as the image and likeness of God? This also was undoubtedly good and reasonable. Therefore it was proper that (he who is) the image and likeness of God should be formed with a free will and a mastery of himself; so that this very thing—namely, freedom of will and self-command—might be reckoned as the image and likeness of God in him. For this purpose such an essence was adapted to man as suited this character, even the afflatus of the Deity, Himself free and uncontrolled. But if you will take some other view of the case, how came it to pass that man, when in possession of the whole world, did not above all things reign in self-possession—a master over others, a slave to himself? The goodness of God, then, you can learn from His gracious gift to man, and His purpose from His disposal of all things. At present, let God’s goodness alone occupy our attention, that which gave so large a gift to man, even the liberty of his will. God’s purpose claims some other opportunity of treatment, offering as it does instruction of like import. Now, God alone is good by nature. For He, who has that which is without beginning, has it not by creation, but by nature. Man, however, who exists entirely by creation, having a beginning, along with that beginning obtained the form in which he exists; and thus he is not by nature disposed to good, but by creation, not having it as his own attribute to be good, because, (as we have said,) it is not by nature, but by creation, that he is disposed to good, according to the appointment of his good Creator, even the Author of all good. In order, therefore, that man might have a goodness of his own, bestowed on him by God, and there might be henceforth in man a property, and in a certain sense a natural attribute of goodness, there was assigned to him in the constitution of his nature, as a formal witness of the goodness which God bestowed upon him, freedom and power of the will, such as should cause good to be performed spontaneously by man, as a property of his own, on the ground that no less than this would be required in the matter of a goodness which was to be voluntarily exercised by him, that is to say, by the liberty of his will, without either favour or servility to the constitution of his nature, so that man should be good just up to this point, if he should display his goodness in accordance with his natural constitution indeed, but still as the result of his will, as a property of his nature; and, by a similar exercise of volition, should show himself to be too strong in defence against evil also (for even this God, of course, foresaw), being free, and master of himself; because, if he were wanting in this prerogative of self-mastery, so as to perform even good by necessity and not will, he would, in the helplessness of his servitude, become subject to the usurpation of evil, a slave as much to evil as to good. Entire freedom of will, therefore, was conferred upon him in both tendencies; so that, as master of himself, he might constantly encounter good by spontaneous observance of it, and evil by its spontaneous avoidance; because, were man even otherwise circumstanced, it was yet his bounden duty, in the judgment of God, to do justice according to the motions of his will regarded, of course, as free. But the reward neither of good nor of evil could be paid to the man who should be found to have been either good or evil through necessity and not choice. In this really lay the law which did not exclude, but rather prove, human liberty by a spontaneous rendering of obedience, or a spontaneous commission of iniquity; so patent was the liberty of man’s will for either issue. Since, therefore, both the goodness and purpose of God are discovered in the gift to man of freedom in his will, it is not right, after ignoring the original definition of goodness and purpose which it was necessary to determine previous to any discussion of the subject, on subsequent facts to presume to say that God ought not in such a way to have formed man, because the issue was other than what was assumed to be proper for God. We ought rather, after duly considering that it behoved God so to create man, to leave this consideration unimpaired, and to survey the other aspects of the case. It is, no doubt, an easy process for persons who take offence at the fall of man, before they have looked into the facts of his creation, to impute the blame of what happened to the Creator, without any examination of His purpose. To conclude: the goodness of God, then fully considered from the beginning of His works, will be enough to convince us that nothing evil could possibly have come forth from God; and the liberty of man will, after a second thought, show us that it alone is chargeable with the fault which itself committed."],[6,6,"By such a conclusion all is reserved unimpaired to God; both His natural goodness, and the purposes of His governance and foreknowledge, and the abundance of His power. You ought, however, to deduct from God’s attributes both His supreme earnestness of purpose and most excellent truth in His whole creation, if you would cease to inquire whether anything could have happened against the will of God. For, while holding this earnestness and truth of the good God, which are indeed capable of proof from the rational creation, you will not wonder at the fact that God did not interfere to prevent the occurrence of what He wished not to happen, in order that He might keep from harm what He wished. For, since He had once for all allowed (and, as we have shown, worthily allowed) to man freedom of will and mastery of himself, surely He from His very authority in creation permitted these gifts to be enjoyed: to be enjoyed, too, so far as lay in Himself, according to His own character as God, that is, for good (for who would permit anything hostile to himself?); and, so far as lay in man, according to the impulses of his liberty (for who does not, when giving anything to any one to enjoy, accompany the gift with a permission to enjoy it with all his heart and will?). The necessary consequence, therefore, was, that God must separate from the liberty which He had once for all bestowed upon man (in other words, keep within Himself), both His foreknowledge and power, through which He might have prevented man’s falling into danger when attempting wrongly to enjoy his liberty. Now, if He had interposed, He would have rescinded the liberty of man’s will, which He had permitted with set purpose, and in goodness. But, suppose God had interposed; suppose Him to have abrogated man’s liberty, by warning him from the tree, and keeping off the subtle serpent from his interview with the woman; would not Marcion then exclaim, What a frivolous, unstable, and faithless Lord, cancelling the gifts He had bestowed! Why did He allow any liberty of will, if He afterwards withdrew it? Why withdraw it after allowing it? Let Him choose where to brand Himself with error, either in His original constitution of man, or in His subsequent abrogation thereof! If He had checked (man’s freedom), would He not then seem to have been rather deceived, through want of foresight into the future? But in giving it full scope, who would not say that He did so in ignorance of the issue of things? God, however, did foreknow that man would make a bad use of his created constitution; and yet what can be so worthy of God as His earnestness of purpose, and the truth of His created works, be they what they may? Man must see, if he failed to make the most of the good gift he had received, how that he was himself guilty in respect of the law which he did not choose to keep, and not that the Lawgiver was committing a fraud against His own law, by not permitting its injunctions to be fulfilled. Whenever you are inclined to indulge in such censure (and it is the most becoming for you) against the Creator, recall gently to your mind in His behalf His earnestness, and endurance, and truth, in having given completeness to His creatures both as rational and good."],[7,7,"For it was not merely that he might live the natural life that God had produced man, but that he should live virtuously, that is, in relation to God and to His law. Accordingly, God gave him to live when he was formed into a living soul; but He charged him to live virtuously when he was required to obey a law. So also God shows that man was not constituted for death, by now wishing that he should be restored to life, preferring the sinner’s repentance to his death. As, therefore, God designed for man a condition of life, so man brought on himself a state of death; and this, too, neither through infirmity nor through ignorance, so that no blame can be imputed to the Creator. No doubt it was an angel who was the seducer; but then the victim of that seduction was free, and master of himself; and as being the image and likeness of God, was stronger than any angel; and as being, too, the afflatus of the Divine Being, was nobler than that material spirit of which angels were made. Who maketh, says he, His angels spirits, and His ministers a flame of fire. He would not have made all things subject to man, if he had been too weak for the dominion, and inferior to the angels, to whom He assigned no such subjects; nor would He have put the burden of law upon him, if he had been incapable of sustaining so great a weight; nor, again, would He have threatened with the penalty of death a creature whom He knew to be guiltless on the score of his helplessness: in short, if He had made him infirm, it would not have been by liberty and independence of will, but rather by the withholding from him these endowments. And thus it comes to pass, that even now also, the same human being, the same substance of his soul, the same condition as Adam’s, is made conqueror over the same devil by the self-same liberty and power of his will, when it moves in obedience to the laws of God."],[8,8,"But, you say, in what way soever the substance of the Creator is found to be susceptible of fault, when the afflatus of God, that is to say, the soul, offends in man, it cannot but be that that fault of the portion is refferible to the original whole. Now, to meet this objection, we must explain the nature of the soul. We must at the outset hold fast the meaning of the Greek scripture, which has afflatus, not spirit. Some interpreters of the Greek, without reflecting on the difference of the words, and careless about their exact meaning, put spirit for afflatus; they thus afford to heretics an opportunity of tarnishing the Spirit of God, that is to say, God Himself, with default. And now comes the question. Afflatus, observe then, is less than spirit, although it comes from spirit; it is the spirit’s gentle breeze, but it is not the spirit. Now a breeze is rarer than the wind; and although it proceeds from wind, yet a breeze is not the wind. One may call a breeze the image of the spirit. In the same manner, man is the image of God, that is, of spirit; for God is spirit. Afflatus is therefore the image of the spirit. Now the image is not in any case equal to the very thing. It is one thing to be like the reality, and another thing to be the reality itself. So, although the afflatus is the image of the spirit, it is yet not possible to compare the image of God in such a way, that, because the reality—that is, the spirit, or in other words, the Divine Being—is faultless, therefore the afflatus also, that is to say, the image, ought not by any possibility to have done wrong. In this respect will the image be less than the reality, and the afflatus inferior to the spirit, in that, while it possesses beyond doubt the true lineaments of divinity, such as an immortal soul, freedom and its own mastery over itself, foreknowledge in a great degree, reasonableness, capacity of understanding and knowledge, it is even in these respects an image still, and never amounts to the actual power of Deity, nor to absolute exemption from fault,—a property which is only conceded to God, that is, to the reality, and which is simply incompatible with an image. An image, although it may express all the lineaments of the reality, is yet wanting in its intrinsic power; it is destitute of motion. In like manner, the soul, the image of the spirit, is unable to express the simple power thereof, that is to say, its happy exemption from sinning. Were it otherwise, it would not be soul, but spirit; not man, who received a soul, but God. Besides, to take another view of the matter, not everything which pertains to God will be regarded as God, so that you would not maintain that His afflatus was God, that is, exempt from fault, because it is the breath of God. And in an act of your own, such as blowing into a flute, you would not thereby make the flute human, although it was your own human breath which you breathed into it, precisely as God breathed of His own Spirit. In fact, the Scripture, by expressly saying that God breathed into man’s nostrils the breath of life, and that man became thereby a living soul, not a life-giving spirit, has distinguished that soul from the condition of the Creator. The work must necessarily be distinct from the workman, and it is inferior to him. The pitcher will not be the potter, although made by the potter; nor in like manner, will the afflatus, because made by the spirit, be on that account the spirit. The soul has often been called by the same name as the breath. You should also take care that no descent be made from the breath to a still lower quality. So you have granted (you say) the infirmity of the soul, which you denied before! Undoubtedly, when you demand for it an equality with God, that is, a freedom from fault, I contend that it is infirm. But when the comparison is challenged with an angel, I am compelled to maintain that the head over all things is the stronger of the two, to whom the angels are ministers, who is destined to be the judge of angels, if he shall stand fast in the law of God—an obedience which he refused at first. Now this disobedience it was possible for the afflatus of God to commit: it was possible, but it was not proper. The possibility lay in its slenderness of nature, as being the breath and not the spirit; the impropriety, however, arose from its power of will, as being free, and not a slave. It was furthermore assisted by the warning against committing sin under the threat of incurring death, which was meant to be a support for its slender nature, and a direction for its liberty of choice. So that the soul can no longer appear to have sinned, because it has an affinity with God, that is to say, through the afflatus, but rather through that which was an addition to its nature, that is, through its free-will, which was indeed given to it by God in accordance with His purpose and reason, but recklessly employed by man according as he chose. This, then, being the case, the entire course of God’s action is purged from all imputation to evil. For the liberty of the will will not retort its own wrong on Him by whom it was bestowed, but on him by whom it was improperly used. What is the evil, then, which you want to impute to the Creator? If it is man’s sin, it will not be God’s fault, because it is man’s doing; nor is that Being to be regarded as the author of the sin, who turns out to be its forbidder, nay, its condemner. If death is the evil, death will not give the reproach of being its own author to Him who threatened it, but to him who despised it. For by his contempt he introduced it, which assuredly would not have appeared had man not despised it."],[9,9,"If, however, you choose to transfer the account of evil from man to the devil as the instigator of sin, and in this way, too, throw the blame on the Creator, inasmuch as He created the devil,—for He maketh those spiritual beings, the angels—then it will follow that what was made, that is to say, the angel, will belong to Him who made it; while that which was not made by God, even the devil, or accuser, cannot but have been made by itself; and this by false detraction from God: first, how that God had forbidden them to eat of every tree; then, with the pretence that they should not die if they ate; thirdly, as if God grudged them the property of divinity. Now, whence originated this malice of lying and deceit towards man, and slandering of God? Most certainly not from God, who made the angel good after the fashion of His good works. Indeed, before he became the devil, he stands forth the wisest of creatures; and wisdom is no evil. If you turn to the prophecy of Ezekiel, you will at once perceive that this angel was both by creation good and by choice corrupt. For in the person of the prince of Tyre it is said in reference to the devil: “Moreover, the word of the Lord came unto me, saying, Son of man, take up a lamentation upon the king of Tyrus, and say unto him, Thus saith the Lord God: Thou sealest up the sum, full of wisdom, perfect in beauty” (this belongs to him as the highest of the angels, the archangel, the wisest of all); “amidst the delights of the paradise of thy God wast thou born” (for it was there, where God had made the angels in a shape which resembled the figure of animals). “Every precious stone was thy covering, the sardius, the topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle; and with gold hast thou filled thy barns and thy treasuries. From the day when thou wast created, when I set thee, a cherub, upon the holy mountain of God, thou wast in the midst of stones of fire, thou wast irreproachable in thy days, from the day of thy creation, until thine iniquities were discovered. By the abundance of thy merchandise thou hast filled thy storehouses, and thou hast sinned,” etc. This description, it is manifest, properly belongs to the transgression of the angel, and not to the prince’s: for none among human beings was either born in the paradise of God, not even Adam himself, who was rather translated thither; nor placed with a cherub upon God’s holy mountain, that is to say, in the heights of heaven, from which the Lord testifies that Satan fell; nor detained amongst the stones of fire, and the flashing rays of burning constellations, whence Satan was cast down like lightning. No, it is none else than the very author of sin who was denoted in the person of a sinful man: he was once irreproachable, at the time of his creation, formed for good by God, as by the good Creator of irreproachable creatures, and adorned with every angelic glory, and associated with God, good with the Good; but afterwards of his own accord removed to evil. From the day when thine iniquities, says he, were discovered,—attributing to him those injuries wherewith he injured man when he was expelled from his allegiance to God,—even from that time did he sin, when he propagated his sin, and thereby plied “the abundance of his merchandise,” that is, of his Wickedness, even the tale of his transgressions, because he was himself as a spirit no less (than man) created, with the faculty of free-will. For God would in nothing fail to endow a being who was to be next to Himself with a liberty of this kind. Nevertheless, by precondemning him, God testified that he had departed from the condition of his created nature, through his own lusting after the wickedness which was spontaneously conceived within him; and at the same time, by conceding a permission for the operation of his designs, He acted consistently with the purpose of His own goodness, deferring the devil’s destruction for the self-same reason as He postponed the restitution of man. For He afforded room for a conflict, wherein man might crush his enemy with the same freedom of his will as had made him succumb to him (proving that the fault was all his own, not God’s), and so worthily recover his salvation by a victory; wherein also the devil might receive a more bitter punishment, through being vanquished by him whom he had previously injured; and wherein God might be discovered to be so much the more good, as waiting for man to return from his present life to a more glorious paradise, with a right to pluck of the tree of life."],[10,10,"Up to the fall of man, therefore, from the beginning God was simply good; after that He became a judge both severe and, as the Marcionites will have it, cruel. Woman is at once condemned to bring forth in sorrow, and to serve her husband, although before she had heard without pain the increase of her race proclaimed with the blessing, Increase and multiply, and although she had been destined to be a help and not a slave to her male partner. Immediately the earth is also cursed, which before was blessed. Immediately spring up briers and thorns, where once had grown grass, and herbs, and fruitful trees. Immediately arise sweat and labour for bread, where previously on every tree was yielded spontaneous food and untilled nourishment. Thenceforth it is “man to the ground,” and not as before, “from the ground”; to death thenceforth, but before, to life; thenceforth with coats of skins, but before, nakedness without a blush. Thus God’s prior goodness was from nature, His subsequent severity from a cause. The one was innate, the other accidental; the one His own, the other adapted; the one issuing from Him, the other admitted by Him. But then nature could not have rightly permitted His goodness to have gone on inoperative, nor the cause have allowed His severity to have escaped in disguise or concealment. God provided the one for Himself, the other for the occasion. You should now set about showing also that the position of a judge is allied with evil, who have been dreaming of another god as a purely good one—solely because you cannot understand the Deity to be a judge; although we have proved God to be also a judge. Or if not a judge, at any rate a perverse and useless originator of a discipline which is not to be vindicated—in other words, not to be judged. You do not, however, disprove God’s being a judge, who have no proof to show that He is a judge. You will undoubtedly have to accuse justice herself, which provides the judge, or else to reckon her among the species of evil, that is, to add injustice to the titles of goodness. But then justice is an evil, if injustice is a good. And yet you are forced to declare injustice to be one of the worst of things, and by the same rule are constrained to class justice amongst the most excellent. Since there is nothing hostile to evil which is not good, and no enemy of good which is not evil. It follows, then, that as injustice is an evil, so in the same degree is justice a good. Nor should it be regarded as simply a species of goodness, but as the practical observance of it, because goodness (unless justice be so controlled as to be just) will not be goodness, if it be unjust. For nothing is good which is unjust; while everything, on the other hand, which is just is good."],[11,11,"Since, therefore, there is this union and agreement between goodness and justice, you cannot prescribe their separation. With what face will you determine the separation of your two Gods, regarding in their separate condition one as distinctively the good God, and the other as distinctively the just God? Where the just is, there also exists the good. In short, from the very first the Creator was both good and also just. And both His attributes advanced together. His goodness created, His justice arranged, the world; and in this process it even then decreed that the world should be formed of good materials, because it took counsel with goodness. The work of justice is apparent, in the separation which was pronounced between light and darkness, between day and night, between heaven and earth, between the water above and the water beneath, between the gathering together of the sea and the mass of the dry land, between the greater lights and the lesser, between the luminaries of the day and those of the night, between male and female, between the tree of knowledge of death and of life, between the world and paradise, between the aqueous and the earth-born animals. As goodness conceived all things, so did justice discriminate them. With the determination of the latter, everything was arranged and set in order. Every site and quality of the elements, their effect, motion, and state, the rise and setting of each, are the judicial determinations of the Creator. Do not suppose that His function as a judge must be defined as beginning when evil began, and so tarnish His justice with the cause of evil. By such considerations, then, do we show that this attribute advanced in company with goodness, the author of all things,—worthy of being herself, too, deemed innate and natural, and not as accidentally accruing to God, inasmuch as she was found to be in Him, her Lord, the arbiter of His works."],[12,12,"But yet, when evil afterwards broke out, and the goodness of God began now to have an adversary to contend against, God’s justice also acquired another function, even that of directing His goodness according to men’s application for it. And this is the result: the divine goodness, being interrupted in that free course whereby God was spontaneously good, is now dispensed according to the deserts of every man; it is offered to the worthy, denied to the unworthy, taken away from the unthankful, and also avenged on all its enemies. Thus the entire office of justice in this respect becomes an agency for goodness: whatever it condemns by its judgment, whatever it chastises by its condemnation, whatever (to use your phrase) it ruthlessly pursues, it, in fact, benefits with good instead of injuring. Indeed, the fear of judgment contributes to good, not to evil. For good, now contending with an enemy, was not strong enough to recommend itself by itself alone. At all events, if it could do so much, it could not keep its ground; for it had lost its impregnability through the foe, unless some power of fear supervened, such as might compel the very unwilling to seek after good, and take care of it. But who, when so many incentives to evil were assailing him, would desire that good, which he could despise with impunity? Who, again, would take care of what he could lose without danger? You read how broad is the road to evil, how thronged in comparison with the opposite: would not all glide down that road were there nothing in it to fear? We dread the Creator’s tremendous threats, and yet scarcely turn away from evil. What, if He threatened not? Will you call this justice an evil, when it is all unfavourable to evil? Will you deny it to be a good, when it has its eye towards good? What sort of being ought you to wish God to be? Would it be right to prefer that He should be such, that sins might flourish under Him, and the devil make mock at Him? Would you suppose Him to be a good God, who should be able to make a man worse by security in sin? Who is the author of good, but He who also requires it? In like manner who is a stranger to evil, except Him who is its enemy? Who its enemy, besides Him who is its conqueror? Who else its conqueror, than He who is its punisher? Thus God is wholly good, because in all things He is on the side of good. In fact, He is omnipotent, because able both to help and to hurt. Merely to profit is a comparatively small matter, because it can do nothing else than a good turn. From such a conduct with what confidence can I hope for good, if this is its only ability? How can I follow after the reward of innocence, if I have no regard to the requital of wrong-doing? I must needs have my doubts whether he might not fail in recompensing one or other alternative, who was unequal in his resources to meet both. Thus far, then, justice is the very fulness of the Deity Himself, manifesting God as both a perfect father and a perfect master: a father in His mercy, a master in His discipline; a father in the mildness of His power, a master in its severity; a father who must be loved with dutiful affection, a master who must needs be feared; be loved, because He prefers mercy to sacrifice; be feared because He dislikes sin; be loved, because He prefers the sinner’s repentance to his death; be feared, because He dislikes the sinners who do not repent. Accordingly, the divine law enjoins duties in respect of both these attributes: Thou shalt love God, and, Thou shalt fear God. It proposed one for the obedient man, the other for the transgressor."],[13,13,"On all occasions does God meet you: it is He who smites, but also heals; who kills, but also makes alive; who humbles, and yet exalts; who “creates evil,” but also “makes peace;”—so that from these very (contrasts of His providence) I may get an answer to the heretics. Behold, they say, how He acknowledges Himself to be the creator of evil in the passage, “It is I who create evil.” They take a word whose one form reduces to confusion and ambiguity two kinds of evils (because both sins and punishments are called evils), and will have Him in every passage to be understood as the creator of all evil things, in order that He may be designated the author of evil. We, on the contrary, distinguish between the two meanings of the word in question, and, by separating evils of sin from penal evils, mala culpæ from mala pœnæ, confine to each of the two classes its own author,—the devil as the author of the sinful evils (culpæ), and God as the creator of penal evils (pœnæ); so that the one class shall be accounted as morally bad, and the other be classed as the operations of justice passing penal sentences against the evils of sin. Of the latter class of evils which are compatible with justice, God is therefore avowedly the creator. They are, no doubt, evil to those by whom they are endured, but still on their own account good, as being just and defensive of good and hostile to sin. In this respect they are, moreover, worthy of God. Else prove them to be unjust, in order to show them deserving of a place in the sinful class, that is to say, evils of injustice; because if they turn out to belong to justice, they will be no longer evil things, but good—evil only to the bad, by whom even directly good things are condemned as evil. In this case, you must decide that man, although the wilful contemner of the divine law, unjustly bore the doom which he would like to have escaped; that the wickedness of those days was unjustly smitten by the deluge, afterwards by the fire (of Sodom); that Egypt, although most depraved and superstitious, and, worse still, the harasser of its guest-population, was unjustly stricken with the chastisement of its ten plagues. God hardens the heart of Pharaoh. He deserved, however, to be influenced to his destruction, who had already denied God, already in his pride so often rejected His ambassadors, accumulated heavy burdens on His people, and (to sum up all) as an Egyptian, had long been guilty before God of Gentile idolatry, worshipping the ibis and the crocodile in preference to the living God. Even His own people did God visit in their ingratitude. Against young lads, too, did He send forth bears, for their irreverence to the prophet."],[14,14,"Consider well, then, before all things the justice of the Judge; and if its purpose be clear, then the severity thereof, and the operations of the severity in its course, will appear compatible with reason and justice. Now, that we may not linger too long on the point, (I would challenge you to) assert the other reasons also, that you may condemn the Judge’s sentences; extenuate the delinquencies of the sinner, that you may blame his judicial conviction. Never mind censuring the Judge; rather prove Him to be an unjust one. Well, then, even though He required the sins of the fathers at the hands of the children, the hardness of the people made such remedial measures necessary for them, in order that, having their posterity in view, they might obey the divine law. For who is there that feels not a greater care for his children than for himself? Again, if the blessing of the fathers was destined likewise for their offspring, previous to any merit on the part of these, why might not the guilt of the fathers also redound to their children? As was the grace, so was the offence; so that the grace and the offence equally ran down through the whole race, with the reservation, indeed, of that subsequent ordinance by which it became possible to refrain from saying, that “the fathers had eaten a sour grape, and the children’s teeth were set on edge:” in other words, that the father should not bear the iniquity of the son, nor the son the iniquity of the father, but that every man should be chargeable with his own sin; so that the harshness of the law having been reduced after the hardness of the people, justice was no longer to judge the race, but individuals. If, however, you accept the gospel of truth, you will discover on whom recoils the sentence of the Judge, when requiting on sons the sins of their fathers, even on those who had been (hardened enough) to imprecate spontaneously on themselves this condemnation: “His blood be on us, and on our children.” This, therefore, the providence of God has ordered throughout its course, even as it had heard it."],[15,15,"Even His severity then is good, because just: when the judge is good, that is just. Other qualities likewise are good, by means of which the good work of a good severity runs out its course, whether wrath, or jealousy, or sternness. For all these are as indispensable to severity as severity is to justice. The shamelessness of an age, which ought to have been reverent, had to be avenged. Accordingly, qualities which pertain to the judge, when they are actually free from blame, as the judge himself is, will never be able to be charged upon him as a fault. What would be said, if, when you thought the doctor necessary, you were to find fault with his instruments, because they cut, or cauterize, or amputate, or tighten; whereas there could be no doctor of any value without his professional tools? Censure, if you please, the practitioner who cuts badly, amputates clumsily, is rash in his cautery; and even blame his implements as rough tools of his art. Your conduct is equally unreasonable, when you allow indeed that God is a judge, but at the same time destroy those operations and dispositions by which He discharges His judicial functions. We are taught God by the prophets, and by Christ, not by the philosophers nor by Epicurus. We who believe that God really lived on earth, and took upon Him the low estate of human form, for the purpose of man’s salvation, are very far from thinking as those do who refuse to believe that God cares for anything. Whence has found its way to the heretics an argument of this kind: If God is angry, and jealous, and roused, and grieved, He must therefore be corrupted, and must therefore die. Fortunately, however, it is a part of the creed of Christians even to believe that God did die, and yet that He is alive for evermore. Superlative is their folly, who prejudge divine things from human; so that, because in man’s corrupt condition there are found passions of this description, therefore there must be deemed to exist in God also sensations of the same kind. Discriminate between the natures, and assign to them their respective senses, which are as diverse as their natures require, although they seem to have a community of designations. We read, indeed, of God’s right hand, and eyes, and feet: these must not, however, be compared with those of human beings, because they are associated in one and the same name. Now, as great as shall be the difference between the divine and the human body, although their members pass under identical names, so great will also be the diversity between the divine and the human soul, notwithstanding that their sensations are designated by the same names. These sensations in the human being are rendered just as corrupt by the corruptibility of man’s substance, as in God they are rendered incorruptible by the incorruption of the divine essence. Do you really believe the Creator to be God? By all means, is your reply. How then do you suppose that in God there is anything human, and not that all is divine? Him whom you do not deny to be God, you confess to be not human; because, when you confess Him to be God, you have, in fact, already determined that He is undoubtedly diverse from every sort of human conditions. Furthermore, although you allow, with others, that man was inbreathed by God into a living soul, not God by man, it is yet palpably absurd of you to be placing human characteristics in God rather than divine ones in man, and clothing God in the likeness of man, instead of man in the image of God. And this, therefore, is to be deemed the likeness of God in man, that the human soul have the same emotions and sensations as God, although they are not of the same kind; differing as they do both in their conditions and their issues according to their nature. Then, again, with respect to the opposite sensations,—I mean meekness, patience, mercy, and the very parent of them all, goodness,—why do you form your opinion of the divine displays of these (from the human qualities)? For we indeed do not possess them in perfection, because it is God alone who is perfect. So also in regard to those others,—namely, anger and irritation, we are not affected by them in so happy a manner, because God alone is truly happy, by reason of His property of incorruptibility. Angry He will possibly be, but not irritated, nor dangerously tempted; He will be moved, but not subverted. All appliances He must needs use, because of all contingencies; as many sensations as there are causes: anger because of the wicked, and indignation because of the ungrateful, and jealousy because of the proud, and whatsoever else is a hinderance to the evil. So, again, mercy on account of the erring, and patience on account of the impenitent, and pre-eminent resources on account of the meritorious, and whatsoever is necessary to the good. All these affections He is moved by in that peculiar manner of His own, in which it is profoundly fit that He should be affected; and it is owing to Him that man is also similarly affected in a way which is equally his own."],[16,16,"These considerations show that the entire order of God as Judge is an operative one, and (that I may express myself in worthier words) protective of His Catholic and supreme goodness, which, removed as it is from judiciary emotions, and pure in its own condition, the Marcionites refuse to acknowledge to be in one and the same Deity, “raining on the just and on the unjust, and making His sun to rise on the evil and on the good,”—a bounty which no other god at all exercises. It is true that Marcion has been bold enough to erase from the gospel this testimony of Christ to the Creator; but yet the world itself is inscribed with the goodness of its Maker, and the inscription is read by each man’s conscience. Nay, this very long-suffering of the Creator will tend to the condemnation of Marcion; that patience, (I mean,) which waits for the sinner’s repentance rather than his death, which prefers mercy to sacrifice, averting from the Ninevites the ruin which had been already denounced against them, and vouchsafing to Hezekiah’s tears an extension of his life, and restoring his kingly state to the monarch of Babylon after his complete repentance; that mercy, too, which conceded to the devotion of the people the son of Saul when about to die, and gave free forgiveness to David on his confessing his sins against the house of Uriah; which also restored the house of Israel as often as it condemned it, and addressed to it consolation no less frequently than reproof. Do not therefore look at God simply as Judge, but turn your attention also to examples of His conduct as the Most Good. Noting Him, as you do, when He takes vengeance, consider Him likewise when He shows mercy. In the scale, against His severity place His gentleness. When you shall have discovered both qualities to co-exist in the Creator, you will find in Him that very circumstance which induces you to think there is another God. Lastly, come and examine into His doctrine, discipline, precepts, and counsels. You will perhaps say that there are equally good prescriptions in human laws. But Moses and God existed before all your Lycurguses and Solons. There is not one after-age which does not take from primitive sources. At any rate, my Creator did not learn from your God to issue such commandments as: Thou shalt not kill; thou shalt not commit adultery; thou shalt not steal; thou shalt not bear false witness; thou shalt not covet what is thy neighbour’s; honour thy father and thy mother; and, thou shalt love thy neighbour as thyself. To these prime counsels of innocence, chastity, and justice, and piety, are also added prescriptions of humanity, as when every seventh year slaves are released for liberty; when at the same period the land is spared from tillage; a place is also granted to the needy; and from the treading ox’s mouth the muzzle is removed, for the enjoyment of the fruit of his labour before him, in order that kindness first shown in the case of animals might be raised from such rudiments to the refreshment of men."],[17,17,"But what parts of the law can I defend as good with a greater confidence than those which heresy has shown such a longing for?—as the statute of retaliation, requiring eye for eye, tooth for tooth, and stripe for stripe. Now there is not here any smack of a permission to mutual injury; but rather, on the whole, a provision for restraining violence. To a people which was very obdurate, and wanting in faith towards God, it might seem tedious, and even incredible, to expect from God that vengeance which was subsequently to be declared by the prophet: “Vengeance is mine; I will repay, saith the Lord.” Therefore, in the meanwhile, the commission of wrong was to be checked by the fear of a retribution immediately to happen; and so the permission of this retribution was to be the prohibition of provocation, that a stop might thus be put to all hot-blooded injury, whilst by the permission of the second the first is prevented by fear, and by this deterring of the first the second fails to be committed. By the same law another result is also obtained, even the more ready kindling of the fear of retaliation by reason of the very savour of passion which is in it. There is no more bitter thing, than to endure the very suffering which you have inflicted upon others. When, again, the law took somewhat away from men’s food, by pronouncing unclean certain animals which were once blessed, you should understand this to be a measure for encouraging continence, and recognise in it a bridle imposed on that appetite which, while eating angels’ food, craved after the cucumbers and melons of the Egyptians. Recognise also therein a precaution against those companions of the appetite, even lust and luxury, which are usually chilled by the chastening of the appetite. For “the people sat down to eat and to drink, and rose up to play.” Furthermore, that an eager wish for money might be restrained, so far as it is caused by the need of food, the desire for costly meat and drink was taken out of their power. Lastly, in order that man might be more readily educated by God for fasting, he was accustomed to such articles of food as were neither plentiful nor sumptuous, and not likely to pamper the appetite of the luxurious. Of course the Creator deserved all the greater blame, because it was from His own people that He took away food, rather than from the more ungrateful Marcionites. As for the burdensome sacrifices also, and the troublesome scrupulousness of their ceremonies and oblations, no one should blame them, as if God specially required them for Himself: for He plainly asks, “To what purpose is the multitude of your sacrifices unto me?” and, “Who hath required them at your hand?” But he should see herein a careful provision on God’s part, which showed His wish to bind to His own religion a people who were prone to idolatry and transgression by that kind of services wherein consisted the superstition of that period; that He might call them away therefrom, while requesting it to be performed to Himself, as if He desired that no sin should be committed in making idols."],[18,18,"But even in the common transactions of life, and of human intercourse at home and in public, even to the care of the smallest vessels, He in every possible manner made distinct arrangement; in order that, when they everywhere encountered these legal instructions, they might not be at any moment out of the sight of God. For what could better tend to make a man happy, than having “his delight in the law of the Lord?” “In that law would he meditate day and night.” It was not in severity that its Author promulgated this law, but in the interest of the highest benevolence, which rather aimed at subduing the nation’s hardness of heart, and by laborious services hewing out a fealty which was (as yet) untried in obedience: for I purposely abstain from touching on the mysterious senses of the law, considered in its spiritual and prophetic relation, and as abounding in types of almost every variety and sort. It is enough at present, that it simply bound a man to God, so that no one ought to find fault with it, except him who does not choose to serve God. To help forward this beneficent, not onerous, purpose of the law, the prophets were also ordained by the self-same goodness of God, teaching precepts worthy of God, how that men should “cease to do evil, learn to do well, seek judgment, judge the fatherless, and plead for the widow:” be fond of the divine expostulations: avoid contact with the wicked: “let the oppressed go free:” dismiss the unjust sentence, “deal their bread to the hungry; bring the outcast into their house; cover the naked, when they see him; nor hide themselves from their own flesh and kin:” “keep their tongue from evil, and their lips from speaking guile: depart from evil, and do good; seek peace, and pursue it:” be angry, and sin not; that is, not persevere in anger, or be enraged: “walk not in the counsel of the ungodly; nor stand in the way of sinners; nor sit in the seat of the scornful.” Where then? “Behold, how good and how pleasant it is for brethren to dwell together in unity;” meditating (as they do) day and night in the law of the Lord, because “it is better to trust in the Lord than to put confidence in man; better to hope in the Lord than in man.” For what recompense shall man receive from God? “He shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither, and whatsoever he doeth shall prosper.” “He that hath clean hands and a pure heart, who hath not taken God’s name in vain, nor sworn deceitfully to his neighbour, he shall receive blessing from the Lord, and mercy from the God of his salvation.” “For the eyes of the Lord are upon them that fear Him, upon them that hope in His mercy, to deliver their souls from death,” even eternal death, “and to nourish them in their hunger,” that is, after eternal life. “Many are the afflictions of the righteous, but the Lord delivereth them out of them all.” “Precious in the sight of the Lord is the death of His saints.” “The Lord keepeth all their bones; not one of them shall be broken.” The Lord will redeem the souls of His servants. We have adduced these few quotations from a mass of the Creator’s Scriptures; and no more, I suppose, are wanted to prove Him to be a most good God, for they sufficiently indicate both the precepts of His goodness and the first-fruits thereof."],[19,19,"But these “saucy cuttles” (of heretics) under the figure of whom the law about things to be eaten prohibited this very kind of piscatory aliment, as soon as they find themselves confuted, eject the black venom of their blasphemy, and so spread about in all directions the object which (as is now plain) they severally have in view, when they put forth such assertions and protestations as shall obscure and tarnish the rekindled light of the Creator’s bounty. We will, however, follow their wicked design, even through these black clouds, and drag to light their tricks of dark calumny, laying to the Creator’s charge with especial emphasis the fraud and theft of gold and silver which the Hebrews were commanded by Him to practise against the Egyptians. Come, unhappy heretic, I cite even you as a witness; first look at the case of the two nations, and then you will form a judgment of the Author of the command. The Egyptians put in a claim on the Hebrews for these gold and silver vessels. The Hebrews assert a counter claim, alleging that by the bond of their respective fathers, attested by the written engagement of both parties, there were due to them the arrears of that laborious slavery of theirs, for the bricks they had so painfully made, and the cities and palaces which they had built. What shall be your verdict, you discoverer of the most good God? That the Hebrews must admit the fraud, or the Egyptians the compensation? For they maintain that thus has the question been settled by the advocates on both sides, of the Egyptians demanding their vessels, and the Hebrews claiming the requital of their labours. But for all they say, the Egyptians justly renounced their restitution-claim then and there; while the Hebrews to this day, in spite of the Marcionites, re-assert their demand for even greater damages, insisting that, however large was their loan of the gold and silver, it would not be compensation enough, even if the labour of six hundred thousand men should be valued at only “a farthing” a day a piece. Which, however, were the more in number—those who claimed the vessel, or those who dwelt in the palaces and cities? Which, too, the greater—the grievance of the Egyptians against the Hebrews, or “the favour” which they displayed towards them? Were free men reduced to servile labour, in order that the Hebrews might simply proceed against the Egyptians by action at law for injuries; or in order that their officers might on their benches sit and exhibit their backs and shoulders shamefully mangled by the fierce application of the scourge? It was not by a few plates and cup—in all cases the property, no doubt, of still fewer rich men—that any one would pronounce that compensation should have been awarded to the Hebrews, but both by all the resources of these and by the contributions of all the people. If, therefore, the case of the Hebrews be a good one, the Creator’s case must likewise be a good one; that is to say, his command, when He both made the Egyptians unconsciously grateful, and also gave His own people their discharge in full at the time of their migration by the scanty comfort of a tacit requital of their long servitude. It was plainly less than their due which He commanded to be exacted. The Egyptians ought to have given back their men-children also to the Hebrews."],[20,20,"Similarly on other points also, you reproach Him with fickleness and instability for contradictions in His commandments, such as that He forbade work to be done on Sabbath-days, and yet at the siege of Jericho ordered the ark to be carried round the walls during eight days; in other words, of course, actually on a Sabbath. You do not, however, consider the law of the Sabbath: they are human works, not divine, which it prohibits. For it says, “Six days shalt thou labour, and do all thy work; but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work.” What work? Of course your own. The conclusion is, that from the Sabbath-day He removes those works which He had before enjoined for the six days, that is, your own works; in other words, human works of daily life. Now, the carrying around of the ark is evidently not an ordinary daily duty, nor yet a human one; but a rare and a sacred work, and, as being then ordered by the direct precept of God, a divine one. And I might fully explain what this signified, were it not a tedious process to open out the forms of all the Creator’s proofs, which you would, moreover, probably refuse to allow. It is more to the point, if you be confuted on plain matters by the simplicity of truth rather than curious reasoning. Thus, in the present instance, there is a clear distinction respecting the Sabbath’s prohibition of human labours, not divine ones. Accordingly, the man who went and gathered sticks on the Sabbath-day was punished with death. For it was his own work which he did; and this the law forbade. They, however, who on the Sabbath carried the ark round Jericho, did it with impunity. For it was not their own work, but God’s, which they executed, and that too, from His express commandment."],[21,21,"Likewise, when forbidding the similitude to be made of all things which are in heaven, and in earth, and in the waters, He declared also the reasons, as being prohibitory of all material exhibition of a latent idolatry. For He adds: “Thou shalt not bow down to them, nor serve them.” The form, however, of the brazen serpent which the Lord afterwards commanded Moses to make, afforded no pretext for idolatry, but was meant for the cure of those who were plagued with the fiery serpents. I say nothing of what was figured by this cure. Thus, too, the golden Cherubim and Seraphim were purely an ornament in the figured fashion of the ark; adapted to ornamentation for reasons totally remote from all condition of idolatry, on account of which the making a likeness is prohibited; and they are evidently not at variance with this law of prohibition, because they are not found in that form of similitude, in reference to which the prohibition is given. We have spoken of the rational institution of the sacrifices, as calling off their homage from idols to God; and if He afterwards rejected this homage, saying, “To what purpose is the multitude of your sacrifices unto me?”—He meant nothing else than this to be understood, that He had never really required such homage for Himself. For He says, “I will not eat the flesh of bulls;” and in another passage: “The everlasting God shall neither hunger nor thirst.” Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour to the rich man and the king; or will the consideration of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.” By calling them yours, as having been performed after the giver’s own will, and not according to the religion of God (since he displayed them as his own, and not as God’s), the Almighty in this passage, demonstrated how suitable to the conditions of the case, and how reasonable, was His rejection of those very offerings which He had commanded to be made to Him."],[22,22,"Now, although you will have it that He is inconstant in respect of persons, sometimes disapproving where approbation is deserved; or else wanting in foresight, bestowing approbation on men who ought rather to be reprobated, as if He either censured His own past judgments, or could not forecast His future ones; yet nothing is so consistent for even a good judge as both to reject and to choose on the merits of the present moment. Saul is chosen, but he is not yet the despiser of the prophet Samuel. Solomon is rejected; but he is now become a prey to foreign women, and a slave to the idols of Moab and Sidon. What must the Creator do, in order to escape the censure of the Marcionites? Must He prematurely condemn men, who are thus far correct in their conduct, because of future delinquencies? But it is not the mark of a good God to condemn beforehand persons who have not yet deserved condemnation. Must He then refuse to eject sinners, on account of their previous good deeds? But it is not the characteristic of a just judge to forgive sins in consideration of former virtues which are no longer practised. Now, who is so faultless among men, that God could always have him in His choice, and never be able to reject him? Or who, on the other hand, is so void of any good work, that God could reject him for ever, and never be able to choose him? Show me, then, the man who is always good, and he will not be rejected; show me, too, him who is always evil, and he will never be chosen. Should, however, the same man, being found on different occasions in the pursuit of both (good and evil) be recompensed in both directions by God, who is both a good and judicial Being, He does not change His judgments through inconstancy or want of foresight, but dispenses reward according to the deserts of each case with a most unwavering and provident decision."],[23,23,"Furthermore, with respect to the repentance which occurs in His conduct, you interpret it with similar perverseness just as if it were with fickleness and improvidence that He repented, or on the recollection of some wrong-doing; because He actually said, “It repenteth me that I have set up Saul to be king,” very much as if He meant that His repentance savoured of an acknowledgment of some evil work or error. Well, this is not always implied. For there occurs even in good works a confession of repentance, as a reproach and condemnation of the man who has proved himself unthankful for a benefit. For instance, in this case of Saul, the Creator, who had made no mistake in selecting him for the kingdom, and endowing him with His Holy Spirit, makes a statement respecting the goodliness of his person, how that He had most fitly chosen him as being at that moment the choicest man, so that (as He says) there was not his fellow among the children of Israel. Neither was He ignorant how he would afterwards turn out. For no one would bear you out in imputing lack of foresight to that God whom, since you do not deny Him to be divine, you allow to be also foreseeing; for this proper attribute of divinity exists in Him. However, He did, as I have said, burden the guilt of Saul with the confession of His own repentance; but as there is an absence of all error and wrong in His choice of Saul, it follows that this repentance is to be understood as upbraiding another rather than as self-incriminating. Look here then, say you: I discover a self-incriminating case in the matter of the Ninevites, when the book of Jonah declares, “And God repented of the evil that He had said that He would do unto them; and He did it not.” In accordance with which Jonah himself says unto the Lord, “Therefore I fled before unto Tarshish; for I knew that Thou art a gracious God and merciful, slow to anger, and of great kindness, and repentest Thee of the evil.” It is well, therefore, that he premised the attribute of the most good God as most patient over the wicked, and most abundant in mercy and kindness over such as acknowledged and bewailed their sins, as the Ninevites were then doing. For if He who has this attribute is the Most Good, you will have first to relinquish that position of yours, that the very contact with evil is incompatible with such a Being, that is, with the most good God. And because Marcion, too, maintains that a good tree ought not to produce bad fruit; but yet he has mentioned “evil” (in the passage under discussion), which the most good God is incapable of, is there forthcoming any explanation of these “evils,” which may render them compatible with even the most Good? There is. We say, in short, that evil in the present case means, not what may be attributed to the Creator’s nature as an evil being, but what may be attributed to His power as a judge. In accordance with which He declared, “I create evil,” and, “I frame evil against you;” meaning not to sinful evils, but avenging ones. What sort of stigma pertains to these, congruous as they are with God’s judicial character, we have sufficiently explained. Now although these are called “evils,” they are yet not reprehensible in a judge; nor because of this their name do they show that the judge is evil: so in like manner will this particular evil be understood to be one of this class of judiciary evils, and along with them to be compatible with (God as) a judge. The Greeks also sometimes use the word “evils” for troubles and injuries (not malignant ones), as in this passage of yours is also meant. Therefore, if the Creator repented of such evil as this, as showing that the creature deserve decondemnation, and ought to be punished for his sin, then, in the present instance no fault of a criminating nature will be imputed to the Creator, for having deservedly and worthily decreed the destruction of a city so full of iniquity. What therefore He had justly decreed, having no evil purpose in His decree, He decreed from the principle of justice, not from malevolence. Yet He gave it the name of “evil,” because of the evil and desert involved in the very suffering itself. Then, you will say, if you excuse the evil under name of justice, on the ground that He had justly determined destruction against the people of Nineveh, He must even on this argument be blameworthy, for having repented of an act of justice, which surely should not be repented of. Certainly not, my reply is; God will never repent of an act of justice. And it now remains that we should understand what God’s repentance means. For although man repents most frequently on the recollection of a sin, and occasionally even from the unpleasantness of some good action, this is never the case with God. For, inasmuch as God neither commits sin nor condemns a good action, in so far is there no room in Him for repentance of either a good or an evil deed. Now this point is determined for you even in the scripture which we have quoted. Samuel says to Saul, “The Lord hath rent the kingdom of Israel from thee this day, and hath given it to a neighbour of thine that is better than thou;” and into two parts shall Israel be divided: “for He will not turn Himself, nor repent; for He does not repent as a man does.” According, therefore, to this definition, the divine repentance takes in all cases a different form from that of man, in that it is never regarded as the result of improvidence or of fickleness, or of any condemnation of a good or an evil work. What, then, will be the mode of God’s repentance? It is already quite clear, if you avoid referring it to human conditions. For it will have no other meaning than a simple change of a prior purpose; and this is admissible without any blame even in a man, much more in God, whose every purpose is faultless. Now in Greek the word for repentance (μετάνοια) is formed, not from the confession of a sin, but from a change of mind, which in God we have shown to be regulated by the occurrence of varying circumstances."],[24,24,"It is now high time that I should, in order to meet all objections of this kind, proceed to the explanation and clearing up of the other trifles, weak points, and inconsistencies, as you deemed them. God calls out to Adam, Where art thou? as if ignorant where he was; and when he alleged that the shame of his nakedness was the cause (of his hiding himself), He inquired whether he had eaten of the tree, as if He were in doubt. By no means; God was neither uncertain about the commission of the sin, nor ignorant of Adam’s whereabouts. It was certainly proper to summon the offender, who was concealing himself from the consciousness of his sin, and to bring him forth into the presence of his Lord, not merely by the calling out of his name, but with a home-thrust blow at the sin which he had at that moment committed. For the question ought not to be read in a merely interrogative tone, Where art thou, Adam? but with an impressive and earnest voice, and with an air of imputation, Oh, Adam, where art thou?—as much as to intimate: thou art no longer here, thou art in perdition—so that the voice is the utterance of One who is at once rebuking and sorrowing. But of course some part of paradise had escaped the eye of Him who holds the universe in His hand as if it were a bird’s nest, and to whom heaven is a throne and earth a footstool; so that He could not see, before He summoned him forth, where Adam was, both while lurking and when eating of the forbidden fruit! The wolf or the paltry thief escapes not the notice of the keeper of your vineyard or your garden! And God, I suppose, with His keener vision, from on high was unable to miss the sight of aught which lay beneath Him! Foolish heretic, who treat with scorn so fine an argument of God’s greatness and man’s instruction! God put the question with an appearance of uncertainty, in order that even here He might prove man to be the subject of a free will in the alternative of either a denial or a confession, and give to him the opportunity of freely acknowledging his transgression, and, so far, of lightening it. In like manner He inquires of Cain where his brother was, just as if He had not yet heard the blood of Abel crying from the ground, in order that he too might have the opportunity from the same power of the will of spontaneously denying, and to this degree aggravating, his crime; and that thus there might be supplied to us examples of confessing sins rather than of denying them: so that even then was initiated the evangelic doctrine, “By thy words thou shalt be justified, and by thy words thou shalt be condemned.” Now, although Adam was by reason of his condition under law subject to death, yet was hope preserved to him by the Lord’s saying, “Behold, Adam is become as one of us;” that is, in consequence of the future taking of the man into the divine nature. Then what follows? “And now, lest he put forth his hand, and take also of the tree of life, (and eat), and live for ever.” Inserting thus the particle of present time, “And now,” He shows that He had made for a time, and at present, a prolongation of man’s life. Therefore He did not actually curse Adam and Eve, for they were candidates for restoration, and they had been relieved by confession. Cain, however, He not only cursed; but when he wished to atone for his sin by death, He even prohibited his dying, so that he had to bear the load of this prohibition in addition to his crime. This, then, will prove to be the ignorance of our God, which was simulated on this account, that delinquent man should not be unaware of what he ought to do. Coming down to the case of Sodom and Gomorrha, he says: “I will go down now, and see whether they have done altogether according to the cry of it which is come unto me; and if not, I will know.” Well, was He in this instance also uncertain through ignorance, and desiring to know? Or was this a necessary tone of utterance, as expressive of a minatory and not a dubious sense, under the colour of an inquiry? If you make merry at God’s “going down,” as if He could not except by the descent have accomplished His judgment, take care that you do not strike your own God with as hard a blow. For He also came down to accomplish what He wished."],[25,25,"But God also swears. Well, is it, I wonder, by the God of Marcion? No, no, he says; a much vainer oath—by Himself! What was He to do, when He knew of no other God; especially when He was swearing to this very point, that besides himself there was absolutely no God? Is it then of swearing falsely that you convict Him, or of swearing a vain oath? But it is not possible for him to appear to have sworn falsely, when he was ignorant, as you say he was, that there was another God. For when he swore by that which he knew, he really committed no perjury. But it was not a vain oath for him to swear that there was no other God. It would indeed be a vain oath, if there had been no persons who believed that there were other Gods, like the worshippers of idols then, and the heretics of the present day. Therefore He swears by Himself, in order that you may believe God, even when He swears that there is besides Himself no other God at all. But you have yourself, O Marcion, compelled God to do this. For even so early as then were you foreseen. Hence, if He swears both in His promises and His threatenings, and thus extorts faith which at first was difficult, nothing is unworthy of God which causes men to believe in God. But (you say) God was even then mean enough in His very fierceness, when, in His wrath against the people for their consecration of the calf, He makes this request of His servant Moses: “Let me alone, that my wrath may wax hot against them, and that I may consume them; and I will make of thee a great nation.” Accordingly, you maintain that Moses is better than his God, as the deprecator, nay the averter, of His anger. “For,” said he, “Thou shalt not do this; or else destroy me along with them.” Pitiable are ye also, as well as the people, since you know not Christ, prefigured in the person of Moses as the deprecator of the Father, and the offerer of His own life for the salvation of the people. It is enough, however, that the nation was at the instant really given to Moses. That which he, as a servant, was able to ask of the Lord, the Lord required of Himself. For this purpose did He say to His servant, “Let me alone, that I may consume them,” in order that by his entreaty, and by offering himself, he might hinder (the threatened judgment), and that you might by such an instance learn how much privilege is vouchsafed with God to a faithful man and a prophet."],[26,26,"And now, that I may briefly pass in review the other points which you have thus far been engaged in collecting, as mean, weak, and unworthy, for demolishing the Creator, I will propound them in a simple and definite statement: that God would have been unable to hold any intercourse with men, if He had not taken on Himself the emotions and affections of man, by means of which He could temper the strength of His majesty, which would no doubt have been incapable of endurance to the moderate capacity of man, by such a humiliation as was indeed degrading to Himself, but necessary for man, and such as on this very account became worthy of God, because nothing is so worthy of God as the salvation of man. If I were arguing with heathens, I should dwell more at length on this point; although with heretics too the discussion does not stand on very different grounds. Inasmuch as ye yourselves have now come to the belief that God moved about in the form and all other circumstances of man’s nature, you will of course no longer require to be convinced that God conformed Himself to humanity, but feel yourselves bound by your own faith. For if the God (in whom ye believe,) even from His higher condition, prostrated the supreme dignity of His majesty to such a lowliness as to undergo death, even the death of the cross, why can you not suppose that some humiliations are becoming to our God also, only more tolerable than Jewish contumelies, and crosses, and sepulchres? Are these the humiliations which henceforth are to raise a prejudice against Christ (the subject as He is of human passions) being a partaker of that Godhead against which you make the participation in human qualities a reproach? Now we believe that Christ did ever act in the name of God the Father; that He actually from the beginning held intercourse with (men); actually communed with patriarchs and prophets; was the Son of the Creator; was His Word; whom God made His Son by emitting Him from His own self, and thenceforth set Him over every dispensation and (administration of) His will, making Him a little lower than the angels, as is written in David. In which lowering of His condition He received from the Father a dispensation in those very respects which you blame as human; from the very beginning learning, even then, (that state of a) man which He was destined in the end to become. It is He who descends, He who interrogates, He who demands, He who swears. With regard, however, to the Father, the very gospel which is common to us will testify that He was never visible, according to the word of Christ: “No man knoweth the Father, save the Son.” For even in the Old Testament He had declared, “No man shall see me, and live.” He means that the Father is invisible, in whose authority and in whose name was He God who appeared as the Son of God. But with us Christ is received in the person of Christ, because even in this manner is He our God. Whatever attributes therefore you require as worthy of God, must be found in the Father, who is invisible and unapproachable, and placid, and (so to speak) the God of the philosophers; whereas those qualities which you censure as unworthy must be supposed to be in the Son, who has been seen, and heard, and encountered, the Witness and Servant of the Father, uniting in Himself man and God, God in mighty deeds, in weak ones man, in order that He may give to man as much as He takes from God. What in your esteem is the entire disgrace of my God, is in fact the sacrament of man’s salvation. God held converse with man, that man might learn to act as God. God dealt on equal terms with man, that man might be able to deal on equal terms with God. God was found little, that man might become very great. You who disdain such a God, I hardly know whether you ex fidebelieve that God was crucified. How great, then, is your perversity in respect of the two characters of the Creator! You designate Him as Judge, and reprobate as cruelty that severity of the Judge which only acts in accord with the merits of cases. You require God to be very good, and yet despise as meanness that gentleness of His which accorded with His kindness, (and) held lowly converse in proportion to the mediocrity of man’s estate. He pleases you not, whether great or little, neither as your judge nor as your friend! What if the same features should be discovered in your God? That He too is a judge, we have already shown in the proper section: that from being a judge He must needs be severe; and from being severe He must also be cruel, if indeed cruel."],[27,27,"Now, touching the weaknesses and malignities, and the other (alleged), notes (of the Creator), I too shall advance antitheses in rivalry to Marcion’s. If my God knew not of any other superior to Himself, your god also was utterly unaware that there was any beneath himself. It is just what Heraclitus “the obscure” said; whether it be up or down, it comes to the same thing. If, indeed, he was not ignorant (of his position), it must have occurred to Him from the beginning. Sin and death, and the author of sin too—the devil—and all the evil which my God permitted to be, this also, did your god permit; for he allowed Him to permit it. Our God changed His purposes; in like manner yours did also. For he who cast his look so late in the human race, changed that purpose, which for so long a period had refused to cast that look. Our God repented Him of the evil in a given case; so also did yours. For by the fact that he at last had regard to the salvation of man, he showed such a repentance of his previous disregard as was due for a wrong deed. But neglect of man’s salvation will be accounted a wrong deed, simply because it has been remedied by his repentance in the conduct of your god. Our God you say commanded a fraudulent act, but in a matter of gold and silver. Now, inasmuch as man is more precious than gold and silver, in so far is your god more fraudulent still, because he robs man of his Lord and Creator. Eye for eye does our God require; but your god does even a greater injury, (in your ideas,) when he prevents an act of retaliation. For what man will not return a blow, without waiting to be struck a second time. Our God (you say) knows not whom He ought to choose. Nor does your god, for if he had foreknown the issue, he would not have chosen the traitor Judas. If you allege that the Creator practised deception in any instance, there was a far greater mendacity in your Christ, whose very body was unreal. Many were consumed by the severity of my God. Those also who were not saved by your god are verily disposed by him to ruin. My God ordered a man to be slain. Your god willed himself to be put to death; not less a homicide against himself than in respect of him by whom he meant to be slain. I will moreover prove to Marcion that they were many who were slain by his god; for he made every one a homicide: in other words, he doomed him to perish, except when people failed in no duty towards Christ. But the straightforward virtue of truth is contented with few resources. Many things will be necessary for falsehood."],[28,28,"But I would have attacked Marcion’s own Antitheses in closer and fuller combat, if a more elaborate demolition of them were required in maintaining for the Creator the character of a good God and a Judge, after the examples of both points, which we have shown to be so worthy of God. Since, however, these two attributes of goodness and justice do together make up the proper fulness of the Divine Being as omnipotent, I am able to content myself with having now compendiously refuted his Antitheses, which aim at drawing distinctions out of the qualities of the (Creator’s) artifices, or of His laws, or of His great works; and thus sundering Christ from the Creator, as the most Good from the Judge, as One who is merciful from Him who is ruthless, and One who brings salvation from Him who causes ruin. The truth is, they rather unite the two Beings whom they arrange in those diversities (of attribute), which yet are compatible in God. For only take away the title of Marcion’s book, and the intention and purpose of the work itself, and you could get no better demonstration that the self-same God was both very good and a Judge, inasmuch as these two characters are only competently found in God. Indeed, the very effort which is made in the selected examples to oppose Christ to the Creator, conduces all the more to their union. For so entirely one and the same was the nature of the Divine Beings, the good and the severe, as shown both by the same examples and in similar proofs, that It willed to display Its goodness to those on whom It had first inflicted Its severity. The difference in time was no matter of surprise, when the same God was afterwards merciful in presence of evils which had been subdued, who had once been so austere whilst they were as yet unsubdued. Thus, by help of the Antitheses, the dispensation of the Creator can be more readily shown to have been reformed by Christ, rather than destroyed; restored, rather than abolished; especially as you sever your own god from everything like acrimonious conduct, even from all rivalry whatsoever with the Creator. Now, since this is the case, how comes it to pass that the Antitheses demonstrate Him to have been the Creator’s rival in every disputed cause? Well, even here, too, I will allow that in these causes my God has been a jealous God, who has in His own right taken especial care that all things done by Him should be in their beginning of a robuster growth; and this in the way of a good, because rational emulation, which tends to maturity. In this sense the world itself will acknowledge His “antitheses,” from the contrariety of its own elements, although it has been regulated with the very highest reason. Wherefore, most thoughtless Marcion, it was your duty to have shown that one (of the two Gods you teach) was a God of light, and the other a God of darkness; and then you would have found it an easier task to persuade us that one was a God of goodness, the other a God of severity. How ever, the “antithesis” (or variety of administration) will rightly be His property, to whom it actually belongs in (the government of) the world."]]},"phrases":[[77,23,606,610,"c"],[88,23,83,84,"c"],[89,18,402,403,"c"],[130,1,486,489,"c"],[130,21,214,216,"c"],[439,6,261,262,"c"],[439,8,640,641,"c"],[450,17,15,21,"c"]],"lex":{},"quotes":{}}
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I.—The Methods of Marcion’s Argument Incorrect and Absurd. The Proper Course of the Argument. The occasion of reproducing this little work, the fortunes of which we noticed in the preface of our first book, has furnished us with the opportunity of distinguishing, in our treatment of the subject of two Gods in opposition to Marcion, each of them with a description and section of his own, according to the division of the subject-matter, defining one of the gods to have no existence at all, and maintaining of the Other that He is rightly God; thus far keeping pace with the heretic of Pontus, who has been pleased to admit one unto, and exclude the other. For he could not build up his mendacious scheme without pulling down the system of truth. He found it necessary to demolish some other thing, in order to build up the theory which he wished. This process, however, is like constructing a house without preparing suitable materials. The discussion ought to have been directed to this point alone, that he is no god who supersedes the Creator. Then, when the false god had been excluded by certain rules which prescriptively settle what is the character of the One only perfect Divinity, there could have remained no longer any question as to the true God. The proof of His existence would have been clear, and that, too, amid the failure of all evidence in support of any other god; and still clearer would have seemed the point as to the honour in which He ought without controversy to be held: that He ought to be worshipped rather than judged; served reverentially rather than handled critically, or even dreaded for His severity. For what was more fully needed by man than a careful estimate of the true God, on whom, so to speak, he had alighted, because there was no other god?"],[1,1,"We have now, then, cleared our way to the contemplation of the Almighty God, the Lord and Maker of the universe. His greatness, as I think, is shown in this, that from the beginning He made Himself known: He never hid Himself, but always shone out brightly, even before the time of Romulus, to say nothing of that of Tiberius; with the exception indeed that the heretics, and they alone, know Him not, although they take such pains about Him. They on this account suppose that another god must be assumed to exist, because they are more able to censure than deny Him whose existence is so evident, deriving all their thoughts about God from the deductions of sense; just as if some blind man, or a man of imperfect vision, chose to assume some other sun of milder and healthier ray, because he sees not that which is the object of sight. There is, O man, but one sun which rules this world and even when you think otherwise of him, he is best and useful; and although to you he may seem too fierce and baneful, or else, it may be, too sordid and corrupt, he yet is true to the laws of his own existence. Unable as you are to see through those laws, you would be equally impotent to bear the rays of any other sun, were there one, however great and good. Now, you whose sight is defective in respect of the inferior god, what is your view of the sublimer One? Really you are too lenient to your weakness; and set not yourself to the proof of things, holding God to be certainly, undoubtedly, and therefore sufficiently known, the very moment you have discovered Him to exist, though you know Him not except on the side where He has willed His proofs to lie. But you do not even deny God intelligently, you treat of Him ignorantly; nay, you accuse Him with a semblance of intelligence, whom if you did but know Him, you would never accuse, nay, never treat of. You give Him His name indeed, but you deny the essential truth of that name, that is, the greatness which is called God; not acknowledging it to be such as, were it possible for it to have been known to man in every respect, would not be greatness. Isaiah even so early, with the clearness of an apostle, foreseeing the thoughts of heretical hearts, asked, “Who hath known the mind of the Lord? For who hath been His counsellor? With whom took He counsel?…or who taught Him knowledge, and showed to Him the way of understanding?” With whom the apostle agreeing exclaims, “Oh the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out!” “His judgments unsearchable,” as being those of God the Judge; and “His ways past finding out,” as comprising an understanding and knowledge which no man has ever shown to Him, except it may be those critics of the Divine Being, who say, God ought not to have been this, and He ought rather to have been that; as if any one knew what is in God, except the Spirit of God. Moreover, having the spirit of the world, and “in the wisdom of God by wisdom knowing not God,” they seem to themselves to be wiser than God; because, as the wisdom of the world is foolishness with God, so also the wisdom of God is folly in the world’s esteem. We, however, know that “the foolishness of God is wiser than men, and the weakness of God is stronger than men.” Accordingly, God is then especially great, when He is small to man; then especially good, when not good in man’s judgment; then especially unique, when He seems to man to be two or more. Now, if from the very first “the natural man, not receiving the things of the Spirit of God,” has deemed God’s law to be foolishness, and has therefore neglected to observe it; and as a further consequence, by his not having faith, “even that which he seemeth to have hath been taken from him”—such as the grace of paradise and the friendship of God, by means of which he might have known all things of God, if he had continued in his obedience—what wonder is it, if he, reduced to his material nature, and banished to the toil of tilling the ground, has in his very labour, downcast and earth-gravitating as it was, handed on that earth-derived spirit of the world to his entire race, wholly natural and heretical as it is, and not receiving the things which belong to God? Or who will hesitate to declare the great sin of Adam to have been heresy, when he committed it by the choice of his own will rather than of God’s? Except that Adam never said to his fig-tree, Why hast thou made me thus? He confessed that he was led astray; and he did not conceal the seducer. He was a very rude heretic. He was disobedient; but yet he did not blaspheme his Creator, nor blame that Author of his being, Whom from the beginning of his life he had found to be so good and excellent, and Whom he had perhaps made his own judge from the very first."],[2,2,"It will therefore be right for us, as we enter on the examination of the known God, when the question arises, in what condition He is known to us, to begin with His works, which are prior to man; so that His goodness, being discovered immediately along with Himself, and then constituted and prescriptively settled, may suggest to us some sense whereby we may understand how the subsequent order of things came about. The disciples of Marcion, moreover, may possibly be able, while recognising the goodness of our God, to learn how worthy it is likewise of the Divine Being, on those very grounds whereby we have proved it to be unworthy in the case of their god. Now this very point, which is a material one in their scheme, Marcion did not find in any other god, but eliminated it for himself out of his own god. The first goodness, then, was that of the Creator, whereby God was unwilling to remain hidden for ever; in other words, (unwilling) that there should not be a something by which God should become known. For what, indeed, is so good as the knowledge and fruition of God? Now, although it did not transpires that this was good, because as yet there existed nothing to which it could transpire, yet God foreknew what good would eventually transpire, and therefore He set Himself about developing His own perfect goodness, for the accomplishment of the good which was to transpire; not, indeed, a sudden goodness issuing in some accidental boon or in some excited impulse, such as must be dated simply from the moment when it began to operate. For if it did itself produce its own beginning when it began to operate, it had not, in fact, a beginning itself when it acted. When, however, an initial act had been once done by it, the scheme of temporal seasons began, for distinguishing and noting which, the stars and luminaries of heaven were arranged in their order. “Let them be,” says God, “for seasons, and for days, and years.” Previous, then, to this temporal course, (the goodness) which created time had not time; nor before that beginning which the same goodness originated, had it a beginning. Being therefore without all order of a beginning, and all mode of time, it will be reckoned to possess an age, measureless in extent and endless in duration; nor will it be possible to regard it as a sudden or adventitious or impulsive emotion, because it has nothing to occasion such an estimate of itself; in other words, no sort of temporal sequence. It must therefore be accounted an eternal attribute, inbred in God, and everlasting, and on this account worthy of the Divine Being, putting to shame for ever the benevolence of Marcion’s god, subsequent as he is to (I will not say) all beginnings and times, but to the very malignity of the Creator, if indeed malignity could possibly have been found in goodness."],[3,3,"The goodness of God having, therefore, provided man for the pursuit of the knowledge of Himself, added this to its original notification, that it first prepared a habitation for him, the vast fabric (of the world) to begin with, and then afterwards the vaster one (of a higher world,) that he might on a great as well as on a smaller stage practise and advance in his probation, and so be promoted from the good which God had given him, that is, from his high position, to God’s best; that is, to some higher abode. In this good work God employs a most excellent minister, even His own Word. “My heart,” He says, “hath emitted my most excellent Word.” Let Marcion take hence his first lesson on the noble fruit of this truly most excellent tree. But, like a most clumsy clown, he has grafted a good branch on a bad stock. The sapling, however, of his blasphemy shall be never strong: it shall wither with its planter, and thus shall be manifested the nature of the good tree. Look at the total result: how fruitful was the Word! God issued His fiat, and it was done: God also saw that it was good; not as if He were ignorant of the good until He saw it; but because it was good, He therefore saw it, and honoured it, and set His seal upon it; and consummated the goodness of His works by His vouchsafing to them that contemplation. Thus God blessed what He made good, in order that He might commend Himself to you as whole and perfect, good both in word and act. As yet the Word knew no malediction, because He was a stranger to malefaction. We shall see what reasons required this also of God. Meanwhile the world consisted of all things good, plainly foreshowing how much good was preparing for him for whom all this was provided. Who indeed was so worthy of dwelling amongst the works of God, as he who was His own image and likeness? That image was wrought out by a goodness even more operative than its wont, with no imperious word, but with friendly hand preceded by an almost affable utterance: “Let us make man in our image, after our likeness.” Goodness spake the word; Goodness formed man of the dust of the ground into so great a substance of the flesh, built up out of one material with so many qualities; Goodness breathed into him a soul, not dead but living. Goodness gave him dominion over all things, which he was to enjoy and rule over, and even give names to. In addition to this, Goodness annexed pleasures to man so that, while master of the whole world, he might tarry among higher delights, being translated into paradise, out of the world into the Church. The self-same Goodness provided also a help meet for him, that there might be nothing in his lot that was not good. For, said He, that the man be alone is not good. He knew full well what a blessing to him would be the sex of Mary, and also of the Church. The law, however, which you find fault with, and wrest into a subject of contention, was imposed on man by Goodness, aiming at his happiness, that he might cleave to God, and so not show himself an abject creature rather than a free one, nor reduce himself to the level of the other animals, his subjects, which were free from God, and exempt from all tedious subjection; but might, as the sole human being, boast that he alone was worthy of receiving laws from God; and as a rational being, capable of intelligence and knowledge, be restrained within the bounds of rational liberty, subject to Him who had subjected all things unto him. To secure the observance of this law, Goodness likewise took counsel by help of this sanction: “In the day that thou eatest thereof, thou shalt surely die.” For it was a most benignant act of His thus to point out the issues of transgression, lest ignorance of the danger should encourage a neglect of obedience. Now, since it was given as a reason previous to the imposition of the law, it also amounted to a motive for subsequently observing it, that a penalty was annexed to its transgression; a penalty, indeed, which He who proposed it was still unwilling that it should be incurred. Learn then the goodness of our God amidst these things and up to this point; learn it from His excellent works, from His kindly blessings, from His indulgent bounties, from His gracious providences, from His laws and warnings, so good and merciful."],[4,4,"Now then, ye dogs, whom the apostle puts outside, and who yelp at the God of truth, let us come to your various questions. These are the bones of contention, which you are perpetually gnawing! If God is good, and prescient of the future, and able to avert evil, why did He permit man, the very image and likeness of Himself, and, by the origin of his soul, His own substance too, to be deceived by the devil, and fall from obedience of the law into death? For if He had been good, and so unwilling that such a catastrophe should happen, and prescient, so as not to be ignorant of what was to come to pass, and powerful enough to hinder its occurrence, that issue would never have come about, which should be impossible under these three conditions of the divine greatness. Since, however, it has occurred, the contrary proposition is most certainly true, that God must be deemed neither good, nor prescient, nor powerful. For as no such issue could have happened had God been such as He is reputed—good, and prescient, and mighty—so has this issue actually happened, because He is not such a God. In reply, we must first vindicate those attributes in the Creator which are called in question—namely, His goodness and foreknowledge, and power. But I shall not linger long over this point for Christ’s own definition comes to our aid at once. From works must proofs be obtained. The Creator’s works testify at once to His goodness, since they are good, as we have shown, and to His power, since they are mighty, and spring indeed out of nothing. And even if they were made out of some (previous) matter, as some will have it, they are even thus out of nothing, because they were not what they are. In short, both they are great because they are good; and God is likewise mighty, because all things are His own, whence He is almighty. But what shall I say of His prescience, which has for its witnesses as many prophets as it inspired? After all, what title to prescience do we look for in the Author of the universe, since it was by this very attribute that He foreknew all things when He appointed them their places, and appointed them their places when He foreknew them? There is sin itself. If He had not foreknown this, He would not have proclaimed a caution against it under the penalty of death. Now if there were in God such attributes as must have rendered it both impossible and improper for any evil to have happened to man, and yet evil did occur, let us consider man’s condition also—whether it were not, in fact, rather the cause why that came to pass which could not have happened through God. I find, then, that man was by God constituted free, master of his own will and power; indicating the presence of God’s image and likeness in him by nothing so well as by this constitution of his nature. For it was not by his face, and by the lineaments of his body, though they were so varied in his human nature, that he expressed his likeness to the form of God; but he showed his stamp in that essence which he derived from God Himself (that is, the spiritual, which answered to the form of God), and in the freedom and power of his will. This his state was confirmed even by the very law which God then imposed upon him. For a law would not be imposed upon one who had it not in his power to render that obedience which is due to law; nor again, would the penalty of death be threatened against sin, if a contempt of the law were impossible to man in the liberty of his will. So in the Creator’s subsequent laws also you will find, when He sets before man good and evil, life and death, that the entire course of discipline is arranged in precepts by God’s calling men from sin, and threatening and exhorting them; and this on no other ground than that man is free, with a will either for obedience or resistance."],[5,5,"But although we shall be understood, from our argument, to be only so affirming man’s unshackled power over his will, that what happens to him should be laid to his own charge, and not to God’s, yet that you may not object, even now, that he ought not to have been so constituted, since his liberty and power of will might turn out to be injurious, I will first of all maintain that he was rightly so constituted, that I may with the greater confidence commend both his actual constitution, and the additional fact of its being worthy of the Divine Being; the cause which led to man’s being created with such a constitution being shown to be the better one. Moreover, man thus constituted will be protected by both the goodness of God and by His purpose, both of which are always found in concert in our God. For His purpose is no purpose without goodness; nor is His goodness goodness without a purpose, except forsooth in the case of Marcion’s god, who is purposelessly good, as we have shown. Well, then, it was proper that God should be known; it was no doubt a good and reasonable thing. Proper also was it that there should be something worthy of knowing God. What could be found so worthy as the image and likeness of God? This also was undoubtedly good and reasonable. Therefore it was proper that (he who is) the image and likeness of God should be formed with a free will and a mastery of himself; so that this very thing—namely, freedom of will and self-command—might be reckoned as the image and likeness of God in him. For this purpose such an essence was adapted to man as suited this character, even the afflatus of the Deity, Himself free and uncontrolled. But if you will take some other view of the case, how came it to pass that man, when in possession of the whole world, did not above all things reign in self-possession—a master over others, a slave to himself? The goodness of God, then, you can learn from His gracious gift to man, and His purpose from His disposal of all things. At present, let God’s goodness alone occupy our attention, that which gave so large a gift to man, even the liberty of his will. God’s purpose claims some other opportunity of treatment, offering as it does instruction of like import. Now, God alone is good by nature. For He, who has that which is without beginning, has it not by creation, but by nature. Man, however, who exists entirely by creation, having a beginning, along with that beginning obtained the form in which he exists; and thus he is not by nature disposed to good, but by creation, not having it as his own attribute to be good, because, (as we have said,) it is not by nature, but by creation, that he is disposed to good, according to the appointment of his good Creator, even the Author of all good. In order, therefore, that man might have a goodness of his own, bestowed on him by God, and there might be henceforth in man a property, and in a certain sense a natural attribute of goodness, there was assigned to him in the constitution of his nature, as a formal witness of the goodness which God bestowed upon him, freedom and power of the will, such as should cause good to be performed spontaneously by man, as a property of his own, on the ground that no less than this would be required in the matter of a goodness which was to be voluntarily exercised by him, that is to say, by the liberty of his will, without either favour or servility to the constitution of his nature, so that man should be good just up to this point, if he should display his goodness in accordance with his natural constitution indeed, but still as the result of his will, as a property of his nature; and, by a similar exercise of volition, should show himself to be too strong in defence against evil also (for even this God, of course, foresaw), being free, and master of himself; because, if he were wanting in this prerogative of self-mastery, so as to perform even good by necessity and not will, he would, in the helplessness of his servitude, become subject to the usurpation of evil, a slave as much to evil as to good. Entire freedom of will, therefore, was conferred upon him in both tendencies; so that, as master of himself, he might constantly encounter good by spontaneous observance of it, and evil by its spontaneous avoidance; because, were man even otherwise circumstanced, it was yet his bounden duty, in the judgment of God, to do justice according to the motions of his will regarded, of course, as free. But the reward neither of good nor of evil could be paid to the man who should be found to have been either good or evil through necessity and not choice. In this really lay the law which did not exclude, but rather prove, human liberty by a spontaneous rendering of obedience, or a spontaneous commission of iniquity; so patent was the liberty of man’s will for either issue. Since, therefore, both the goodness and purpose of God are discovered in the gift to man of freedom in his will, it is not right, after ignoring the original definition of goodness and purpose which it was necessary to determine previous to any discussion of the subject, on subsequent facts to presume to say that God ought not in such a way to have formed man, because the issue was other than what was assumed to be proper for God. We ought rather, after duly considering that it behoved God so to create man, to leave this consideration unimpaired, and to survey the other aspects of the case. It is, no doubt, an easy process for persons who take offence at the fall of man, before they have looked into the facts of his creation, to impute the blame of what happened to the Creator, without any examination of His purpose. To conclude: the goodness of God, then fully considered from the beginning of His works, will be enough to convince us that nothing evil could possibly have come forth from God; and the liberty of man will, after a second thought, show us that it alone is chargeable with the fault which itself committed."],[6,6,"By such a conclusion all is reserved unimpaired to God; both His natural goodness, and the purposes of His governance and foreknowledge, and the abundance of His power. You ought, however, to deduct from God’s attributes both His supreme earnestness of purpose and most excellent truth in His whole creation, if you would cease to inquire whether anything could have happened against the will of God. For, while holding this earnestness and truth of the good God, which are indeed capable of proof from the rational creation, you will not wonder at the fact that God did not interfere to prevent the occurrence of what He wished not to happen, in order that He might keep from harm what He wished. For, since He had once for all allowed (and, as we have shown, worthily allowed) to man freedom of will and mastery of himself, surely He from His very authority in creation permitted these gifts to be enjoyed: to be enjoyed, too, so far as lay in Himself, according to His own character as God, that is, for good (for who would permit anything hostile to himself?); and, so far as lay in man, according to the impulses of his liberty (for who does not, when giving anything to any one to enjoy, accompany the gift with a permission to enjoy it with all his heart and will?). The necessary consequence, therefore, was, that God must separate from the liberty which He had once for all bestowed upon man (in other words, keep within Himself), both His foreknowledge and power, through which He might have prevented man’s falling into danger when attempting wrongly to enjoy his liberty. Now, if He had interposed, He would have rescinded the liberty of man’s will, which He had permitted with set purpose, and in goodness. But, suppose God had interposed; suppose Him to have abrogated man’s liberty, by warning him from the tree, and keeping off the subtle serpent from his interview with the woman; would not Marcion then exclaim, What a frivolous, unstable, and faithless Lord, cancelling the gifts He had bestowed! Why did He allow any liberty of will, if He afterwards withdrew it? Why withdraw it after allowing it? Let Him choose where to brand Himself with error, either in His original constitution of man, or in His subsequent abrogation thereof! If He had checked (man’s freedom), would He not then seem to have been rather deceived, through want of foresight into the future? But in giving it full scope, who would not say that He did so in ignorance of the issue of things? God, however, did foreknow that man would make a bad use of his created constitution; and yet what can be so worthy of God as His earnestness of purpose, and the truth of His created works, be they what they may? Man must see, if he failed to make the most of the good gift he had received, how that he was himself guilty in respect of the law which he did not choose to keep, and not that the Lawgiver was committing a fraud against His own law, by not permitting its injunctions to be fulfilled. Whenever you are inclined to indulge in such censure (and it is the most becoming for you) against the Creator, recall gently to your mind in His behalf His earnestness, and endurance, and truth, in having given completeness to His creatures both as rational and good."],[7,7,"For it was not merely that he might live the natural life that God had produced man, but that he should live virtuously, that is, in relation to God and to His law. Accordingly, God gave him to live when he was formed into a living soul; but He charged him to live virtuously when he was required to obey a law. So also God shows that man was not constituted for death, by now wishing that he should be restored to life, preferring the sinner’s repentance to his death. As, therefore, God designed for man a condition of life, so man brought on himself a state of death; and this, too, neither through infirmity nor through ignorance, so that no blame can be imputed to the Creator. No doubt it was an angel who was the seducer; but then the victim of that seduction was free, and master of himself; and as being the image and likeness of God, was stronger than any angel; and as being, too, the afflatus of the Divine Being, was nobler than that material spirit of which angels were made. Who maketh, says he, His angels spirits, and His ministers a flame of fire. He would not have made all things subject to man, if he had been too weak for the dominion, and inferior to the angels, to whom He assigned no such subjects; nor would He have put the burden of law upon him, if he had been incapable of sustaining so great a weight; nor, again, would He have threatened with the penalty of death a creature whom He knew to be guiltless on the score of his helplessness: in short, if He had made him infirm, it would not have been by liberty and independence of will, but rather by the withholding from him these endowments. And thus it comes to pass, that even now also, the same human being, the same substance of his soul, the same condition as Adam’s, is made conqueror over the same devil by the self-same liberty and power of his will, when it moves in obedience to the laws of God."],[8,8,"But, you say, in what way soever the substance of the Creator is found to be susceptible of fault, when the afflatus of God, that is to say, the soul, offends in man, it cannot but be that that fault of the portion is refferible to the original whole. Now, to meet this objection, we must explain the nature of the soul. We must at the outset hold fast the meaning of the Greek scripture, which has afflatus, not spirit. Some interpreters of the Greek, without reflecting on the difference of the words, and careless about their exact meaning, put spirit for afflatus; they thus afford to heretics an opportunity of tarnishing the Spirit of God, that is to say, God Himself, with default. And now comes the question. Afflatus, observe then, is less than spirit, although it comes from spirit; it is the spirit’s gentle breeze, but it is not the spirit. Now a breeze is rarer than the wind; and although it proceeds from wind, yet a breeze is not the wind. One may call a breeze the image of the spirit. In the same manner, man is the image of God, that is, of spirit; for God is spirit. Afflatus is therefore the image of the spirit. Now the image is not in any case equal to the very thing. It is one thing to be like the reality, and another thing to be the reality itself. So, although the afflatus is the image of the spirit, it is yet not possible to compare the image of God in such a way, that, because the reality—that is, the spirit, or in other words, the Divine Being—is faultless, therefore the afflatus also, that is to say, the image, ought not by any possibility to have done wrong. In this respect will the image be less than the reality, and the afflatus inferior to the spirit, in that, while it possesses beyond doubt the true lineaments of divinity, such as an immortal soul, freedom and its own mastery over itself, foreknowledge in a great degree, reasonableness, capacity of understanding and knowledge, it is even in these respects an image still, and never amounts to the actual power of Deity, nor to absolute exemption from fault,—a property which is only conceded to God, that is, to the reality, and which is simply incompatible with an image. An image, although it may express all the lineaments of the reality, is yet wanting in its intrinsic power; it is destitute of motion. In like manner, the soul, the image of the spirit, is unable to express the simple power thereof, that is to say, its happy exemption from sinning. Were it otherwise, it would not be soul, but spirit; not man, who received a soul, but God. Besides, to take another view of the matter, not everything which pertains to God will be regarded as God, so that you would not maintain that His afflatus was God, that is, exempt from fault, because it is the breath of God. And in an act of your own, such as blowing into a flute, you would not thereby make the flute human, although it was your own human breath which you breathed into it, precisely as God breathed of His own Spirit. In fact, the Scripture, by expressly saying that God breathed into man’s nostrils the breath of life, and that man became thereby a living soul, not a life-giving spirit, has distinguished that soul from the condition of the Creator. The work must necessarily be distinct from the workman, and it is inferior to him. The pitcher will not be the potter, although made by the potter; nor in like manner, will the afflatus, because made by the spirit, be on that account the spirit. The soul has often been called by the same name as the breath. You should also take care that no descent be made from the breath to a still lower quality. So you have granted (you say) the infirmity of the soul, which you denied before! Undoubtedly, when you demand for it an equality with God, that is, a freedom from fault, I contend that it is infirm. But when the comparison is challenged with an angel, I am compelled to maintain that the head over all things is the stronger of the two, to whom the angels are ministers, who is destined to be the judge of angels, if he shall stand fast in the law of God—an obedience which he refused at first. Now this disobedience it was possible for the afflatus of God to commit: it was possible, but it was not proper. The possibility lay in its slenderness of nature, as being the breath and not the spirit; the impropriety, however, arose from its power of will, as being free, and not a slave. It was furthermore assisted by the warning against committing sin under the threat of incurring death, which was meant to be a support for its slender nature, and a direction for its liberty of choice. So that the soul can no longer appear to have sinned, because it has an affinity with God, that is to say, through the afflatus, but rather through that which was an addition to its nature, that is, through its free-will, which was indeed given to it by God in accordance with His purpose and reason, but recklessly employed by man according as he chose. This, then, being the case, the entire course of God’s action is purged from all imputation to evil. For the liberty of the will will not retort its own wrong on Him by whom it was bestowed, but on him by whom it was improperly used. What is the evil, then, which you want to impute to the Creator? If it is man’s sin, it will not be God’s fault, because it is man’s doing; nor is that Being to be regarded as the author of the sin, who turns out to be its forbidder, nay, its condemner. If death is the evil, death will not give the reproach of being its own author to Him who threatened it, but to him who despised it. For by his contempt he introduced it, which assuredly would not have appeared had man not despised it."],[9,9,"If, however, you choose to transfer the account of evil from man to the devil as the instigator of sin, and in this way, too, throw the blame on the Creator, inasmuch as He created the devil,—for He maketh those spiritual beings, the angels—then it will follow that what was made, that is to say, the angel, will belong to Him who made it; while that which was not made by God, even the devil, or accuser, cannot but have been made by itself; and this by false detraction from God: first, how that God had forbidden them to eat of every tree; then, with the pretence that they should not die if they ate; thirdly, as if God grudged them the property of divinity. Now, whence originated this malice of lying and deceit towards man, and slandering of God? Most certainly not from God, who made the angel good after the fashion of His good works. Indeed, before he became the devil, he stands forth the wisest of creatures; and wisdom is no evil. If you turn to the prophecy of Ezekiel, you will at once perceive that this angel was both by creation good and by choice corrupt. For in the person of the prince of Tyre it is said in reference to the devil: “Moreover, the word of the Lord came unto me, saying, Son of man, take up a lamentation upon the king of Tyrus, and say unto him, Thus saith the Lord God: Thou sealest up the sum, full of wisdom, perfect in beauty” (this belongs to him as the highest of the angels, the archangel, the wisest of all); “amidst the delights of the paradise of thy God wast thou born” (for it was there, where God had made the angels in a shape which resembled the figure of animals). “Every precious stone was thy covering, the sardius, the topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle; and with gold hast thou filled thy barns and thy treasuries. From the day when thou wast created, when I set thee, a cherub, upon the holy mountain of God, thou wast in the midst of stones of fire, thou wast irreproachable in thy days, from the day of thy creation, until thine iniquities were discovered. By the abundance of thy merchandise thou hast filled thy storehouses, and thou hast sinned,” etc. This description, it is manifest, properly belongs to the transgression of the angel, and not to the prince’s: for none among human beings was either born in the paradise of God, not even Adam himself, who was rather translated thither; nor placed with a cherub upon God’s holy mountain, that is to say, in the heights of heaven, from which the Lord testifies that Satan fell; nor detained amongst the stones of fire, and the flashing rays of burning constellations, whence Satan was cast down like lightning. No, it is none else than the very author of sin who was denoted in the person of a sinful man: he was once irreproachable, at the time of his creation, formed for good by God, as by the good Creator of irreproachable creatures, and adorned with every angelic glory, and associated with God, good with the Good; but afterwards of his own accord removed to evil. From the day when thine iniquities, says he, were discovered,—attributing to him those injuries wherewith he injured man when he was expelled from his allegiance to God,—even from that time did he sin, when he propagated his sin, and thereby plied “the abundance of his merchandise,” that is, of his Wickedness, even the tale of his transgressions, because he was himself as a spirit no less (than man) created, with the faculty of free-will. For God would in nothing fail to endow a being who was to be next to Himself with a liberty of this kind. Nevertheless, by precondemning him, God testified that he had departed from the condition of his created nature, through his own lusting after the wickedness which was spontaneously conceived within him; and at the same time, by conceding a permission for the operation of his designs, He acted consistently with the purpose of His own goodness, deferring the devil’s destruction for the self-same reason as He postponed the restitution of man. For He afforded room for a conflict, wherein man might crush his enemy with the same freedom of his will as had made him succumb to him (proving that the fault was all his own, not God’s), and so worthily recover his salvation by a victory; wherein also the devil might receive a more bitter punishment, through being vanquished by him whom he had previously injured; and wherein God might be discovered to be so much the more good, as waiting for man to return from his present life to a more glorious paradise, with a right to pluck of the tree of life."],[10,10,"Up to the fall of man, therefore, from the beginning God was simply good; after that He became a judge both severe and, as the Marcionites will have it, cruel. Woman is at once condemned to bring forth in sorrow, and to serve her husband, although before she had heard without pain the increase of her race proclaimed with the blessing, Increase and multiply, and although she had been destined to be a help and not a slave to her male partner. Immediately the earth is also cursed, which before was blessed. Immediately spring up briers and thorns, where once had grown grass, and herbs, and fruitful trees. Immediately arise sweat and labour for bread, where previously on every tree was yielded spontaneous food and untilled nourishment. Thenceforth it is “man to the ground,” and not as before, “from the ground”; to death thenceforth, but before, to life; thenceforth with coats of skins, but before, nakedness without a blush. Thus God’s prior goodness was from nature, His subsequent severity from a cause. The one was innate, the other accidental; the one His own, the other adapted; the one issuing from Him, the other admitted by Him. But then nature could not have rightly permitted His goodness to have gone on inoperative, nor the cause have allowed His severity to have escaped in disguise or concealment. God provided the one for Himself, the other for the occasion. You should now set about showing also that the position of a judge is allied with evil, who have been dreaming of another god as a purely good one—solely because you cannot understand the Deity to be a judge; although we have proved God to be also a judge. Or if not a judge, at any rate a perverse and useless originator of a discipline which is not to be vindicated—in other words, not to be judged. You do not, however, disprove God’s being a judge, who have no proof to show that He is a judge. You will undoubtedly have to accuse justice herself, which provides the judge, or else to reckon her among the species of evil, that is, to add injustice to the titles of goodness. But then justice is an evil, if injustice is a good. And yet you are forced to declare injustice to be one of the worst of things, and by the same rule are constrained to class justice amongst the most excellent. Since there is nothing hostile to evil which is not good, and no enemy of good which is not evil. It follows, then, that as injustice is an evil, so in the same degree is justice a good. Nor should it be regarded as simply a species of goodness, but as the practical observance of it, because goodness (unless justice be so controlled as to be just) will not be goodness, if it be unjust. For nothing is good which is unjust; while everything, on the other hand, which is just is good."],[11,11,"Since, therefore, there is this union and agreement between goodness and justice, you cannot prescribe their separation. With what face will you determine the separation of your two Gods, regarding in their separate condition one as distinctively the good God, and the other as distinctively the just God? Where the just is, there also exists the good. In short, from the very first the Creator was both good and also just. And both His attributes advanced together. His goodness created, His justice arranged, the world; and in this process it even then decreed that the world should be formed of good materials, because it took counsel with goodness. The work of justice is apparent, in the separation which was pronounced between light and darkness, between day and night, between heaven and earth, between the water above and the water beneath, between the gathering together of the sea and the mass of the dry land, between the greater lights and the lesser, between the luminaries of the day and those of the night, between male and female, between the tree of knowledge of death and of life, between the world and paradise, between the aqueous and the earth-born animals. As goodness conceived all things, so did justice discriminate them. With the determination of the latter, everything was arranged and set in order. Every site and quality of the elements, their effect, motion, and state, the rise and setting of each, are the judicial determinations of the Creator. Do not suppose that His function as a judge must be defined as beginning when evil began, and so tarnish His justice with the cause of evil. By such considerations, then, do we show that this attribute advanced in company with goodness, the author of all things,—worthy of being herself, too, deemed innate and natural, and not as accidentally accruing to God, inasmuch as she was found to be in Him, her Lord, the arbiter of His works."],[12,12,"But yet, when evil afterwards broke out, and the goodness of God began now to have an adversary to contend against, God’s justice also acquired another function, even that of directing His goodness according to men’s application for it. And this is the result: the divine goodness, being interrupted in that free course whereby God was spontaneously good, is now dispensed according to the deserts of every man; it is offered to the worthy, denied to the unworthy, taken away from the unthankful, and also avenged on all its enemies. Thus the entire office of justice in this respect becomes an agency for goodness: whatever it condemns by its judgment, whatever it chastises by its condemnation, whatever (to use your phrase) it ruthlessly pursues, it, in fact, benefits with good instead of injuring. Indeed, the fear of judgment contributes to good, not to evil. For good, now contending with an enemy, was not strong enough to recommend itself by itself alone. At all events, if it could do so much, it could not keep its ground; for it had lost its impregnability through the foe, unless some power of fear supervened, such as might compel the very unwilling to seek after good, and take care of it. But who, when so many incentives to evil were assailing him, would desire that good, which he could despise with impunity? Who, again, would take care of what he could lose without danger? You read how broad is the road to evil, how thronged in comparison with the opposite: would not all glide down that road were there nothing in it to fear? We dread the Creator’s tremendous threats, and yet scarcely turn away from evil. What, if He threatened not? Will you call this justice an evil, when it is all unfavourable to evil? Will you deny it to be a good, when it has its eye towards good? What sort of being ought you to wish God to be? Would it be right to prefer that He should be such, that sins might flourish under Him, and the devil make mock at Him? Would you suppose Him to be a good God, who should be able to make a man worse by security in sin? Who is the author of good, but He who also requires it? In like manner who is a stranger to evil, except Him who is its enemy? Who its enemy, besides Him who is its conqueror? Who else its conqueror, than He who is its punisher? Thus God is wholly good, because in all things He is on the side of good. In fact, He is omnipotent, because able both to help and to hurt. Merely to profit is a comparatively small matter, because it can do nothing else than a good turn. From such a conduct with what confidence can I hope for good, if this is its only ability? How can I follow after the reward of innocence, if I have no regard to the requital of wrong-doing? I must needs have my doubts whether he might not fail in recompensing one or other alternative, who was unequal in his resources to meet both. Thus far, then, justice is the very fulness of the Deity Himself, manifesting God as both a perfect father and a perfect master: a father in His mercy, a master in His discipline; a father in the mildness of His power, a master in its severity; a father who must be loved with dutiful affection, a master who must needs be feared; be loved, because He prefers mercy to sacrifice; be feared because He dislikes sin; be loved, because He prefers the sinner’s repentance to his death; be feared, because He dislikes the sinners who do not repent. Accordingly, the divine law enjoins duties in respect of both these attributes: Thou shalt love God, and, Thou shalt fear God. It proposed one for the obedient man, the other for the transgressor."],[13,13,"On all occasions does God meet you: it is He who smites, but also heals; who kills, but also makes alive; who humbles, and yet exalts; who “creates evil,” but also “makes peace;”—so that from these very (contrasts of His providence) I may get an answer to the heretics. Behold, they say, how He acknowledges Himself to be the creator of evil in the passage, “It is I who create evil.” They take a word whose one form reduces to confusion and ambiguity two kinds of evils (because both sins and punishments are called evils), and will have Him in every passage to be understood as the creator of all evil things, in order that He may be designated the author of evil. We, on the contrary, distinguish between the two meanings of the word in question, and, by separating evils of sin from penal evils, mala culpæ from mala pœnæ, confine to each of the two classes its own author,—the devil as the author of the sinful evils (culpæ), and God as the creator of penal evils (pœnæ); so that the one class shall be accounted as morally bad, and the other be classed as the operations of justice passing penal sentences against the evils of sin. Of the latter class of evils which are compatible with justice, God is therefore avowedly the creator. They are, no doubt, evil to those by whom they are endured, but still on their own account good, as being just and defensive of good and hostile to sin. In this respect they are, moreover, worthy of God. Else prove them to be unjust, in order to show them deserving of a place in the sinful class, that is to say, evils of injustice; because if they turn out to belong to justice, they will be no longer evil things, but good—evil only to the bad, by whom even directly good things are condemned as evil. In this case, you must decide that man, although the wilful contemner of the divine law, unjustly bore the doom which he would like to have escaped; that the wickedness of those days was unjustly smitten by the deluge, afterwards by the fire (of Sodom); that Egypt, although most depraved and superstitious, and, worse still, the harasser of its guest-population, was unjustly stricken with the chastisement of its ten plagues. God hardens the heart of Pharaoh. He deserved, however, to be influenced to his destruction, who had already denied God, already in his pride so often rejected His ambassadors, accumulated heavy burdens on His people, and (to sum up all) as an Egyptian, had long been guilty before God of Gentile idolatry, worshipping the ibis and the crocodile in preference to the living God. Even His own people did God visit in their ingratitude. Against young lads, too, did He send forth bears, for their irreverence to the prophet."],[14,14,"Consider well, then, before all things the justice of the Judge; and if its purpose be clear, then the severity thereof, and the operations of the severity in its course, will appear compatible with reason and justice. Now, that we may not linger too long on the point, (I would challenge you to) assert the other reasons also, that you may condemn the Judge’s sentences; extenuate the delinquencies of the sinner, that you may blame his judicial conviction. Never mind censuring the Judge; rather prove Him to be an unjust one. Well, then, even though He required the sins of the fathers at the hands of the children, the hardness of the people made such remedial measures necessary for them, in order that, having their posterity in view, they might obey the divine law. For who is there that feels not a greater care for his children than for himself? Again, if the blessing of the fathers was destined likewise for their offspring, previous to any merit on the part of these, why might not the guilt of the fathers also redound to their children? As was the grace, so was the offence; so that the grace and the offence equally ran down through the whole race, with the reservation, indeed, of that subsequent ordinance by which it became possible to refrain from saying, that “the fathers had eaten a sour grape, and the children’s teeth were set on edge:” in other words, that the father should not bear the iniquity of the son, nor the son the iniquity of the father, but that every man should be chargeable with his own sin; so that the harshness of the law having been reduced after the hardness of the people, justice was no longer to judge the race, but individuals. If, however, you accept the gospel of truth, you will discover on whom recoils the sentence of the Judge, when requiting on sons the sins of their fathers, even on those who had been (hardened enough) to imprecate spontaneously on themselves this condemnation: “His blood be on us, and on our children.” This, therefore, the providence of God has ordered throughout its course, even as it had heard it."],[15,15,"Even His severity then is good, because just: when the judge is good, that is just. Other qualities likewise are good, by means of which the good work of a good severity runs out its course, whether wrath, or jealousy, or sternness. For all these are as indispensable to severity as severity is to justice. The shamelessness of an age, which ought to have been reverent, had to be avenged. Accordingly, qualities which pertain to the judge, when they are actually free from blame, as the judge himself is, will never be able to be charged upon him as a fault. What would be said, if, when you thought the doctor necessary, you were to find fault with his instruments, because they cut, or cauterize, or amputate, or tighten; whereas there could be no doctor of any value without his professional tools? Censure, if you please, the practitioner who cuts badly, amputates clumsily, is rash in his cautery; and even blame his implements as rough tools of his art. Your conduct is equally unreasonable, when you allow indeed that God is a judge, but at the same time destroy those operations and dispositions by which He discharges His judicial functions. We are taught God by the prophets, and by Christ, not by the philosophers nor by Epicurus. We who believe that God really lived on earth, and took upon Him the low estate of human form, for the purpose of man’s salvation, are very far from thinking as those do who refuse to believe that God cares for anything. Whence has found its way to the heretics an argument of this kind: If God is angry, and jealous, and roused, and grieved, He must therefore be corrupted, and must therefore die. Fortunately, however, it is a part of the creed of Christians even to believe that God did die, and yet that He is alive for evermore. Superlative is their folly, who prejudge divine things from human; so that, because in man’s corrupt condition there are found passions of this description, therefore there must be deemed to exist in God also sensations of the same kind. Discriminate between the natures, and assign to them their respective senses, which are as diverse as their natures require, although they seem to have a community of designations. We read, indeed, of God’s right hand, and eyes, and feet: these must not, however, be compared with those of human beings, because they are associated in one and the same name. Now, as great as shall be the difference between the divine and the human body, although their members pass under identical names, so great will also be the diversity between the divine and the human soul, notwithstanding that their sensations are designated by the same names. These sensations in the human being are rendered just as corrupt by the corruptibility of man’s substance, as in God they are rendered incorruptible by the incorruption of the divine essence. Do you really believe the Creator to be God? By all means, is your reply. How then do you suppose that in God there is anything human, and not that all is divine? Him whom you do not deny to be God, you confess to be not human; because, when you confess Him to be God, you have, in fact, already determined that He is undoubtedly diverse from every sort of human conditions. Furthermore, although you allow, with others, that man was inbreathed by God into a living soul, not God by man, it is yet palpably absurd of you to be placing human characteristics in God rather than divine ones in man, and clothing God in the likeness of man, instead of man in the image of God. And this, therefore, is to be deemed the likeness of God in man, that the human soul have the same emotions and sensations as God, although they are not of the same kind; differing as they do both in their conditions and their issues according to their nature. Then, again, with respect to the opposite sensations,—I mean meekness, patience, mercy, and the very parent of them all, goodness,—why do you form your opinion of the divine displays of these (from the human qualities)? For we indeed do not possess them in perfection, because it is God alone who is perfect. So also in regard to those others,—namely, anger and irritation, we are not affected by them in so happy a manner, because God alone is truly happy, by reason of His property of incorruptibility. Angry He will possibly be, but not irritated, nor dangerously tempted; He will be moved, but not subverted. All appliances He must needs use, because of all contingencies; as many sensations as there are causes: anger because of the wicked, and indignation because of the ungrateful, and jealousy because of the proud, and whatsoever else is a hinderance to the evil. So, again, mercy on account of the erring, and patience on account of the impenitent, and pre-eminent resources on account of the meritorious, and whatsoever is necessary to the good. All these affections He is moved by in that peculiar manner of His own, in which it is profoundly fit that He should be affected; and it is owing to Him that man is also similarly affected in a way which is equally his own."],[16,16,"These considerations show that the entire order of God as Judge is an operative one, and (that I may express myself in worthier words) protective of His Catholic and supreme goodness, which, removed as it is from judiciary emotions, and pure in its own condition, the Marcionites refuse to acknowledge to be in one and the same Deity, “raining on the just and on the unjust, and making His sun to rise on the evil and on the good,”—a bounty which no other god at all exercises. It is true that Marcion has been bold enough to erase from the gospel this testimony of Christ to the Creator; but yet the world itself is inscribed with the goodness of its Maker, and the inscription is read by each man’s conscience. Nay, this very long-suffering of the Creator will tend to the condemnation of Marcion; that patience, (I mean,) which waits for the sinner’s repentance rather than his death, which prefers mercy to sacrifice, averting from the Ninevites the ruin which had been already denounced against them, and vouchsafing to Hezekiah’s tears an extension of his life, and restoring his kingly state to the monarch of Babylon after his complete repentance; that mercy, too, which conceded to the devotion of the people the son of Saul when about to die, and gave free forgiveness to David on his confessing his sins against the house of Uriah; which also restored the house of Israel as often as it condemned it, and addressed to it consolation no less frequently than reproof. Do not therefore look at God simply as Judge, but turn your attention also to examples of His conduct as the Most Good. Noting Him, as you do, when He takes vengeance, consider Him likewise when He shows mercy. In the scale, against His severity place His gentleness. When you shall have discovered both qualities to co-exist in the Creator, you will find in Him that very circumstance which induces you to think there is another God. Lastly, come and examine into His doctrine, discipline, precepts, and counsels. You will perhaps say that there are equally good prescriptions in human laws. But Moses and God existed before all your Lycurguses and Solons. There is not one after-age which does not take from primitive sources. At any rate, my Creator did not learn from your God to issue such commandments as: Thou shalt not kill; thou shalt not commit adultery; thou shalt not steal; thou shalt not bear false witness; thou shalt not covet what is thy neighbour’s; honour thy father and thy mother; and, thou shalt love thy neighbour as thyself. To these prime counsels of innocence, chastity, and justice, and piety, are also added prescriptions of humanity, as when every seventh year slaves are released for liberty; when at the same period the land is spared from tillage; a place is also granted to the needy; and from the treading ox’s mouth the muzzle is removed, for the enjoyment of the fruit of his labour before him, in order that kindness first shown in the case of animals might be raised from such rudiments to the refreshment of men."],[17,17,"But what parts of the law can I defend as good with a greater confidence than those which heresy has shown such a longing for?—as the statute of retaliation, requiring eye for eye, tooth for tooth, and stripe for stripe. Now there is not here any smack of a permission to mutual injury; but rather, on the whole, a provision for restraining violence. To a people which was very obdurate, and wanting in faith towards God, it might seem tedious, and even incredible, to expect from God that vengeance which was subsequently to be declared by the prophet: “Vengeance is mine; I will repay, saith the Lord.” Therefore, in the meanwhile, the commission of wrong was to be checked by the fear of a retribution immediately to happen; and so the permission of this retribution was to be the prohibition of provocation, that a stop might thus be put to all hot-blooded injury, whilst by the permission of the second the first is prevented by fear, and by this deterring of the first the second fails to be committed. By the same law another result is also obtained, even the more ready kindling of the fear of retaliation by reason of the very savour of passion which is in it. There is no more bitter thing, than to endure the very suffering which you have inflicted upon others. When, again, the law took somewhat away from men’s food, by pronouncing unclean certain animals which were once blessed, you should understand this to be a measure for encouraging continence, and recognise in it a bridle imposed on that appetite which, while eating angels’ food, craved after the cucumbers and melons of the Egyptians. Recognise also therein a precaution against those companions of the appetite, even lust and luxury, which are usually chilled by the chastening of the appetite. For “the people sat down to eat and to drink, and rose up to play.” Furthermore, that an eager wish for money might be restrained, so far as it is caused by the need of food, the desire for costly meat and drink was taken out of their power. Lastly, in order that man might be more readily educated by God for fasting, he was accustomed to such articles of food as were neither plentiful nor sumptuous, and not likely to pamper the appetite of the luxurious. Of course the Creator deserved all the greater blame, because it was from His own people that He took away food, rather than from the more ungrateful Marcionites. As for the burdensome sacrifices also, and the troublesome scrupulousness of their ceremonies and oblations, no one should blame them, as if God specially required them for Himself: for He plainly asks, “To what purpose is the multitude of your sacrifices unto me?” and, “Who hath required them at your hand?” But he should see herein a careful provision on God’s part, which showed His wish to bind to His own religion a people who were prone to idolatry and transgression by that kind of services wherein consisted the superstition of that period; that He might call them away therefrom, while requesting it to be performed to Himself, as if He desired that no sin should be committed in making idols."],[18,18,"But even in the common transactions of life, and of human intercourse at home and in public, even to the care of the smallest vessels, He in every possible manner made distinct arrangement; in order that, when they everywhere encountered these legal instructions, they might not be at any moment out of the sight of God. For what could better tend to make a man happy, than having “his delight in the law of the Lord?” “In that law would he meditate day and night.” It was not in severity that its Author promulgated this law, but in the interest of the highest benevolence, which rather aimed at subduing the nation’s hardness of heart, and by laborious services hewing out a fealty which was (as yet) untried in obedience: for I purposely abstain from touching on the mysterious senses of the law, considered in its spiritual and prophetic relation, and as abounding in types of almost every variety and sort. It is enough at present, that it simply bound a man to God, so that no one ought to find fault with it, except him who does not choose to serve God. To help forward this beneficent, not onerous, purpose of the law, the prophets were also ordained by the self-same goodness of God, teaching precepts worthy of God, how that men should “cease to do evil, learn to do well, seek judgment, judge the fatherless, and plead for the widow:” be fond of the divine expostulations: avoid contact with the wicked: “let the oppressed go free:” dismiss the unjust sentence, “deal their bread to the hungry; bring the outcast into their house; cover the naked, when they see him; nor hide themselves from their own flesh and kin:” “keep their tongue from evil, and their lips from speaking guile: depart from evil, and do good; seek peace, and pursue it:” be angry, and sin not; that is, not persevere in anger, or be enraged: “walk not in the counsel of the ungodly; nor stand in the way of sinners; nor sit in the seat of the scornful.” Where then? “Behold, how good and how pleasant it is for brethren to dwell together in unity;” meditating (as they do) day and night in the law of the Lord, because “it is better to trust in the Lord than to put confidence in man; better to hope in the Lord than in man.” For what recompense shall man receive from God? “He shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither, and whatsoever he doeth shall prosper.” “He that hath clean hands and a pure heart, who hath not taken God’s name in vain, nor sworn deceitfully to his neighbour, he shall receive blessing from the Lord, and mercy from the God of his salvation.” “For the eyes of the Lord are upon them that fear Him, upon them that hope in His mercy, to deliver their souls from death,” even eternal death, “and to nourish them in their hunger,” that is, after eternal life. “Many are the afflictions of the righteous, but the Lord delivereth them out of them all.” “Precious in the sight of the Lord is the death of His saints.” “The Lord keepeth all their bones; not one of them shall be broken.” The Lord will redeem the souls of His servants. We have adduced these few quotations from a mass of the Creator’s Scriptures; and no more, I suppose, are wanted to prove Him to be a most good God, for they sufficiently indicate both the precepts of His goodness and the first-fruits thereof."],[19,19,"But these “saucy cuttles” (of heretics) under the figure of whom the law about things to be eaten prohibited this very kind of piscatory aliment, as soon as they find themselves confuted, eject the black venom of their blasphemy, and so spread about in all directions the object which (as is now plain) they severally have in view, when they put forth such assertions and protestations as shall obscure and tarnish the rekindled light of the Creator’s bounty. We will, however, follow their wicked design, even through these black clouds, and drag to light their tricks of dark calumny, laying to the Creator’s charge with especial emphasis the fraud and theft of gold and silver which the Hebrews were commanded by Him to practise against the Egyptians. Come, unhappy heretic, I cite even you as a witness; first look at the case of the two nations, and then you will form a judgment of the Author of the command. The Egyptians put in a claim on the Hebrews for these gold and silver vessels. The Hebrews assert a counter claim, alleging that by the bond of their respective fathers, attested by the written engagement of both parties, there were due to them the arrears of that laborious slavery of theirs, for the bricks they had so painfully made, and the cities and palaces which they had built. What shall be your verdict, you discoverer of the most good God? That the Hebrews must admit the fraud, or the Egyptians the compensation? For they maintain that thus has the question been settled by the advocates on both sides, of the Egyptians demanding their vessels, and the Hebrews claiming the requital of their labours. But for all they say, the Egyptians justly renounced their restitution-claim then and there; while the Hebrews to this day, in spite of the Marcionites, re-assert their demand for even greater damages, insisting that, however large was their loan of the gold and silver, it would not be compensation enough, even if the labour of six hundred thousand men should be valued at only “a farthing” a day a piece. Which, however, were the more in number—those who claimed the vessel, or those who dwelt in the palaces and cities? Which, too, the greater—the grievance of the Egyptians against the Hebrews, or “the favour” which they displayed towards them? Were free men reduced to servile labour, in order that the Hebrews might simply proceed against the Egyptians by action at law for injuries; or in order that their officers might on their benches sit and exhibit their backs and shoulders shamefully mangled by the fierce application of the scourge? It was not by a few plates and cup—in all cases the property, no doubt, of still fewer rich men—that any one would pronounce that compensation should have been awarded to the Hebrews, but both by all the resources of these and by the contributions of all the people. If, therefore, the case of the Hebrews be a good one, the Creator’s case must likewise be a good one; that is to say, his command, when He both made the Egyptians unconsciously grateful, and also gave His own people their discharge in full at the time of their migration by the scanty comfort of a tacit requital of their long servitude. It was plainly less than their due which He commanded to be exacted. The Egyptians ought to have given back their men-children also to the Hebrews."],[20,20,"Similarly on other points also, you reproach Him with fickleness and instability for contradictions in His commandments, such as that He forbade work to be done on Sabbath-days, and yet at the siege of Jericho ordered the ark to be carried round the walls during eight days; in other words, of course, actually on a Sabbath. You do not, however, consider the law of the Sabbath: they are human works, not divine, which it prohibits. For it says, “Six days shalt thou labour, and do all thy work; but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work.” What work? Of course your own. The conclusion is, that from the Sabbath-day He removes those works which He had before enjoined for the six days, that is, your own works; in other words, human works of daily life. Now, the carrying around of the ark is evidently not an ordinary daily duty, nor yet a human one; but a rare and a sacred work, and, as being then ordered by the direct precept of God, a divine one. And I might fully explain what this signified, were it not a tedious process to open out the forms of all the Creator’s proofs, which you would, moreover, probably refuse to allow. It is more to the point, if you be confuted on plain matters by the simplicity of truth rather than curious reasoning. Thus, in the present instance, there is a clear distinction respecting the Sabbath’s prohibition of human labours, not divine ones. Accordingly, the man who went and gathered sticks on the Sabbath-day was punished with death. For it was his own work which he did; and this the law forbade. They, however, who on the Sabbath carried the ark round Jericho, did it with impunity. For it was not their own work, but God’s, which they executed, and that too, from His express commandment."],[21,21,"Likewise, when forbidding the similitude to be made of all things which are in heaven, and in earth, and in the waters, He declared also the reasons, as being prohibitory of all material exhibition of a latent idolatry. For He adds: “Thou shalt not bow down to them, nor serve them.” The form, however, of the brazen serpent which the Lord afterwards commanded Moses to make, afforded no pretext for idolatry, but was meant for the cure of those who were plagued with the fiery serpents. I say nothing of what was figured by this cure. Thus, too, the golden Cherubim and Seraphim were purely an ornament in the figured fashion of the ark; adapted to ornamentation for reasons totally remote from all condition of idolatry, on account of which the making a likeness is prohibited; and they are evidently not at variance with this law of prohibition, because they are not found in that form of similitude, in reference to which the prohibition is given. We have spoken of the rational institution of the sacrifices, as calling off their homage from idols to God; and if He afterwards rejected this homage, saying, “To what purpose is the multitude of your sacrifices unto me?”—He meant nothing else than this to be understood, that He had never really required such homage for Himself. For He says, “I will not eat the flesh of bulls;” and in another passage: “The everlasting God shall neither hunger nor thirst.” Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour to the rich man and the king; or will the consideration of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.” By calling them yours, as having been performed after the giver’s own will, and not according to the religion of God (since he displayed them as his own, and not as God’s), the Almighty in this passage, demonstrated how suitable to the conditions of the case, and how reasonable, was His rejection of those very offerings which He had commanded to be made to Him."],[22,22,"Now, although you will have it that He is inconstant in respect of persons, sometimes disapproving where approbation is deserved; or else wanting in foresight, bestowing approbation on men who ought rather to be reprobated, as if He either censured His own past judgments, or could not forecast His future ones; yet nothing is so consistent for even a good judge as both to reject and to choose on the merits of the present moment. Saul is chosen, but he is not yet the despiser of the prophet Samuel. Solomon is rejected; but he is now become a prey to foreign women, and a slave to the idols of Moab and Sidon. What must the Creator do, in order to escape the censure of the Marcionites? Must He prematurely condemn men, who are thus far correct in their conduct, because of future delinquencies? But it is not the mark of a good God to condemn beforehand persons who have not yet deserved condemnation. Must He then refuse to eject sinners, on account of their previous good deeds? But it is not the characteristic of a just judge to forgive sins in consideration of former virtues which are no longer practised. Now, who is so faultless among men, that God could always have him in His choice, and never be able to reject him? Or who, on the other hand, is so void of any good work, that God could reject him for ever, and never be able to choose him? Show me, then, the man who is always good, and he will not be rejected; show me, too, him who is always evil, and he will never be chosen. Should, however, the same man, being found on different occasions in the pursuit of both (good and evil) be recompensed in both directions by God, who is both a good and judicial Being, He does not change His judgments through inconstancy or want of foresight, but dispenses reward according to the deserts of each case with a most unwavering and provident decision."],[23,23,"Furthermore, with respect to the repentance which occurs in His conduct, you interpret it with similar perverseness just as if it were with fickleness and improvidence that He repented, or on the recollection of some wrong-doing; because He actually said, “It repenteth me that I have set up Saul to be king,” very much as if He meant that His repentance savoured of an acknowledgment of some evil work or error. Well, this is not always implied. For there occurs even in good works a confession of repentance, as a reproach and condemnation of the man who has proved himself unthankful for a benefit. For instance, in this case of Saul, the Creator, who had made no mistake in selecting him for the kingdom, and endowing him with His Holy Spirit, makes a statement respecting the goodliness of his person, how that He had most fitly chosen him as being at that moment the choicest man, so that (as He says) there was not his fellow among the children of Israel. Neither was He ignorant how he would afterwards turn out. For no one would bear you out in imputing lack of foresight to that God whom, since you do not deny Him to be divine, you allow to be also foreseeing; for this proper attribute of divinity exists in Him. However, He did, as I have said, burden the guilt of Saul with the confession of His own repentance; but as there is an absence of all error and wrong in His choice of Saul, it follows that this repentance is to be understood as upbraiding another rather than as self-incriminating. Look here then, say you: I discover a self-incriminating case in the matter of the Ninevites, when the book of Jonah declares, “And God repented of the evil that He had said that He would do unto them; and He did it not.” In accordance with which Jonah himself says unto the Lord, “Therefore I fled before unto Tarshish; for I knew that Thou art a gracious God and merciful, slow to anger, and of great kindness, and repentest Thee of the evil.” It is well, therefore, that he premised the attribute of the most good God as most patient over the wicked, and most abundant in mercy and kindness over such as acknowledged and bewailed their sins, as the Ninevites were then doing. For if He who has this attribute is the Most Good, you will have first to relinquish that position of yours, that the very contact with evil is incompatible with such a Being, that is, with the most good God. And because Marcion, too, maintains that a good tree ought not to produce bad fruit; but yet he has mentioned “evil” (in the passage under discussion), which the most good God is incapable of, is there forthcoming any explanation of these “evils,” which may render them compatible with even the most Good? There is. We say, in short, that evil in the present case means, not what may be attributed to the Creator’s nature as an evil being, but what may be attributed to His power as a judge. In accordance with which He declared, “I create evil,” and, “I frame evil against you;” meaning not to sinful evils, but avenging ones. What sort of stigma pertains to these, congruous as they are with God’s judicial character, we have sufficiently explained. Now although these are called “evils,” they are yet not reprehensible in a judge; nor because of this their name do they show that the judge is evil: so in like manner will this particular evil be understood to be one of this class of judiciary evils, and along with them to be compatible with (God as) a judge. The Greeks also sometimes use the word “evils” for troubles and injuries (not malignant ones), as in this passage of yours is also meant. Therefore, if the Creator repented of such evil as this, as showing that the creature deserve decondemnation, and ought to be punished for his sin, then, in the present instance no fault of a criminating nature will be imputed to the Creator, for having deservedly and worthily decreed the destruction of a city so full of iniquity. What therefore He had justly decreed, having no evil purpose in His decree, He decreed from the principle of justice, not from malevolence. Yet He gave it the name of “evil,” because of the evil and desert involved in the very suffering itself. Then, you will say, if you excuse the evil under name of justice, on the ground that He had justly determined destruction against the people of Nineveh, He must even on this argument be blameworthy, for having repented of an act of justice, which surely should not be repented of. Certainly not, my reply is; God will never repent of an act of justice. And it now remains that we should understand what God’s repentance means. For although man repents most frequently on the recollection of a sin, and occasionally even from the unpleasantness of some good action, this is never the case with God. For, inasmuch as God neither commits sin nor condemns a good action, in so far is there no room in Him for repentance of either a good or an evil deed. Now this point is determined for you even in the scripture which we have quoted. Samuel says to Saul, “The Lord hath rent the kingdom of Israel from thee this day, and hath given it to a neighbour of thine that is better than thou;” and into two parts shall Israel be divided: “for He will not turn Himself, nor repent; for He does not repent as a man does.” According, therefore, to this definition, the divine repentance takes in all cases a different form from that of man, in that it is never regarded as the result of improvidence or of fickleness, or of any condemnation of a good or an evil work. What, then, will be the mode of God’s repentance? It is already quite clear, if you avoid referring it to human conditions. For it will have no other meaning than a simple change of a prior purpose; and this is admissible without any blame even in a man, much more in God, whose every purpose is faultless. Now in Greek the word for repentance (μετάνοια) is formed, not from the confession of a sin, but from a change of mind, which in God we have shown to be regulated by the occurrence of varying circumstances."],[24,24,"It is now high time that I should, in order to meet all objections of this kind, proceed to the explanation and clearing up of the other trifles, weak points, and inconsistencies, as you deemed them. God calls out to Adam, Where art thou? as if ignorant where he was; and when he alleged that the shame of his nakedness was the cause (of his hiding himself), He inquired whether he had eaten of the tree, as if He were in doubt. By no means; God was neither uncertain about the commission of the sin, nor ignorant of Adam’s whereabouts. It was certainly proper to summon the offender, who was concealing himself from the consciousness of his sin, and to bring him forth into the presence of his Lord, not merely by the calling out of his name, but with a home-thrust blow at the sin which he had at that moment committed. For the question ought not to be read in a merely interrogative tone, Where art thou, Adam? but with an impressive and earnest voice, and with an air of imputation, Oh, Adam, where art thou?—as much as to intimate: thou art no longer here, thou art in perdition—so that the voice is the utterance of One who is at once rebuking and sorrowing. But of course some part of paradise had escaped the eye of Him who holds the universe in His hand as if it were a bird’s nest, and to whom heaven is a throne and earth a footstool; so that He could not see, before He summoned him forth, where Adam was, both while lurking and when eating of the forbidden fruit! The wolf or the paltry thief escapes not the notice of the keeper of your vineyard or your garden! And God, I suppose, with His keener vision, from on high was unable to miss the sight of aught which lay beneath Him! Foolish heretic, who treat with scorn so fine an argument of God’s greatness and man’s instruction! God put the question with an appearance of uncertainty, in order that even here He might prove man to be the subject of a free will in the alternative of either a denial or a confession, and give to him the opportunity of freely acknowledging his transgression, and, so far, of lightening it. In like manner He inquires of Cain where his brother was, just as if He had not yet heard the blood of Abel crying from the ground, in order that he too might have the opportunity from the same power of the will of spontaneously denying, and to this degree aggravating, his crime; and that thus there might be supplied to us examples of confessing sins rather than of denying them: so that even then was initiated the evangelic doctrine, “By thy words thou shalt be justified, and by thy words thou shalt be condemned.” Now, although Adam was by reason of his condition under law subject to death, yet was hope preserved to him by the Lord’s saying, “Behold, Adam is become as one of us;” that is, in consequence of the future taking of the man into the divine nature. Then what follows? “And now, lest he put forth his hand, and take also of the tree of life, (and eat), and live for ever.” Inserting thus the particle of present time, “And now,” He shows that He had made for a time, and at present, a prolongation of man’s life. Therefore He did not actually curse Adam and Eve, for they were candidates for restoration, and they had been relieved by confession. Cain, however, He not only cursed; but when he wished to atone for his sin by death, He even prohibited his dying, so that he had to bear the load of this prohibition in addition to his crime. This, then, will prove to be the ignorance of our God, which was simulated on this account, that delinquent man should not be unaware of what he ought to do. Coming down to the case of Sodom and Gomorrha, he says: “I will go down now, and see whether they have done altogether according to the cry of it which is come unto me; and if not, I will know.” Well, was He in this instance also uncertain through ignorance, and desiring to know? Or was this a necessary tone of utterance, as expressive of a minatory and not a dubious sense, under the colour of an inquiry? If you make merry at God’s “going down,” as if He could not except by the descent have accomplished His judgment, take care that you do not strike your own God with as hard a blow. For He also came down to accomplish what He wished."],[25,25,"But God also swears. Well, is it, I wonder, by the God of Marcion? No, no, he says; a much vainer oath—by Himself! What was He to do, when He knew of no other God; especially when He was swearing to this very point, that besides himself there was absolutely no God? Is it then of swearing falsely that you convict Him, or of swearing a vain oath? But it is not possible for him to appear to have sworn falsely, when he was ignorant, as you say he was, that there was another God. For when he swore by that which he knew, he really committed no perjury. But it was not a vain oath for him to swear that there was no other God. It would indeed be a vain oath, if there had been no persons who believed that there were other Gods, like the worshippers of idols then, and the heretics of the present day. Therefore He swears by Himself, in order that you may believe God, even when He swears that there is besides Himself no other God at all. But you have yourself, O Marcion, compelled God to do this. For even so early as then were you foreseen. Hence, if He swears both in His promises and His threatenings, and thus extorts faith which at first was difficult, nothing is unworthy of God which causes men to believe in God. But (you say) God was even then mean enough in His very fierceness, when, in His wrath against the people for their consecration of the calf, He makes this request of His servant Moses: “Let me alone, that my wrath may wax hot against them, and that I may consume them; and I will make of thee a great nation.” Accordingly, you maintain that Moses is better than his God, as the deprecator, nay the averter, of His anger. “For,” said he, “Thou shalt not do this; or else destroy me along with them.” Pitiable are ye also, as well as the people, since you know not Christ, prefigured in the person of Moses as the deprecator of the Father, and the offerer of His own life for the salvation of the people. It is enough, however, that the nation was at the instant really given to Moses. That which he, as a servant, was able to ask of the Lord, the Lord required of Himself. For this purpose did He say to His servant, “Let me alone, that I may consume them,” in order that by his entreaty, and by offering himself, he might hinder (the threatened judgment), and that you might by such an instance learn how much privilege is vouchsafed with God to a faithful man and a prophet."],[26,26,"And now, that I may briefly pass in review the other points which you have thus far been engaged in collecting, as mean, weak, and unworthy, for demolishing the Creator, I will propound them in a simple and definite statement: that God would have been unable to hold any intercourse with men, if He had not taken on Himself the emotions and affections of man, by means of which He could temper the strength of His majesty, which would no doubt have been incapable of endurance to the moderate capacity of man, by such a humiliation as was indeed degrading to Himself, but necessary for man, and such as on this very account became worthy of God, because nothing is so worthy of God as the salvation of man. If I were arguing with heathens, I should dwell more at length on this point; although with heretics too the discussion does not stand on very different grounds. Inasmuch as ye yourselves have now come to the belief that God moved about in the form and all other circumstances of man’s nature, you will of course no longer require to be convinced that God conformed Himself to humanity, but feel yourselves bound by your own faith. For if the God (in whom ye believe,) even from His higher condition, prostrated the supreme dignity of His majesty to such a lowliness as to undergo death, even the death of the cross, why can you not suppose that some humiliations are becoming to our God also, only more tolerable than Jewish contumelies, and crosses, and sepulchres? Are these the humiliations which henceforth are to raise a prejudice against Christ (the subject as He is of human passions) being a partaker of that Godhead against which you make the participation in human qualities a reproach? Now we believe that Christ did ever act in the name of God the Father; that He actually from the beginning held intercourse with (men); actually communed with patriarchs and prophets; was the Son of the Creator; was His Word; whom God made His Son by emitting Him from His own self, and thenceforth set Him over every dispensation and (administration of) His will, making Him a little lower than the angels, as is written in David. In which lowering of His condition He received from the Father a dispensation in those very respects which you blame as human; from the very beginning learning, even then, (that state of a) man which He was destined in the end to become. It is He who descends, He who interrogates, He who demands, He who swears. With regard, however, to the Father, the very gospel which is common to us will testify that He was never visible, according to the word of Christ: “No man knoweth the Father, save the Son.” For even in the Old Testament He had declared, “No man shall see me, and live.” He means that the Father is invisible, in whose authority and in whose name was He God who appeared as the Son of God. But with us Christ is received in the person of Christ, because even in this manner is He our God. Whatever attributes therefore you require as worthy of God, must be found in the Father, who is invisible and unapproachable, and placid, and (so to speak) the God of the philosophers; whereas those qualities which you censure as unworthy must be supposed to be in the Son, who has been seen, and heard, and encountered, the Witness and Servant of the Father, uniting in Himself man and God, God in mighty deeds, in weak ones man, in order that He may give to man as much as He takes from God. What in your esteem is the entire disgrace of my God, is in fact the sacrament of man’s salvation. God held converse with man, that man might learn to act as God. God dealt on equal terms with man, that man might be able to deal on equal terms with God. God was found little, that man might become very great. You who disdain such a God, I hardly know whether you ex fidebelieve that God was crucified. How great, then, is your perversity in respect of the two characters of the Creator! You designate Him as Judge, and reprobate as cruelty that severity of the Judge which only acts in accord with the merits of cases. You require God to be very good, and yet despise as meanness that gentleness of His which accorded with His kindness, (and) held lowly converse in proportion to the mediocrity of man’s estate. He pleases you not, whether great or little, neither as your judge nor as your friend! What if the same features should be discovered in your God? That He too is a judge, we have already shown in the proper section: that from being a judge He must needs be severe; and from being severe He must also be cruel, if indeed cruel."],[27,27,"Now, touching the weaknesses and malignities, and the other (alleged), notes (of the Creator), I too shall advance antitheses in rivalry to Marcion’s. If my God knew not of any other superior to Himself, your god also was utterly unaware that there was any beneath himself. It is just what Heraclitus “the obscure” said; whether it be up or down, it comes to the same thing. If, indeed, he was not ignorant (of his position), it must have occurred to Him from the beginning. Sin and death, and the author of sin too—the devil—and all the evil which my God permitted to be, this also, did your god permit; for he allowed Him to permit it. Our God changed His purposes; in like manner yours did also. For he who cast his look so late in the human race, changed that purpose, which for so long a period had refused to cast that look. Our God repented Him of the evil in a given case; so also did yours. For by the fact that he at last had regard to the salvation of man, he showed such a repentance of his previous disregard as was due for a wrong deed. But neglect of man’s salvation will be accounted a wrong deed, simply because it has been remedied by his repentance in the conduct of your god. Our God you say commanded a fraudulent act, but in a matter of gold and silver. Now, inasmuch as man is more precious than gold and silver, in so far is your god more fraudulent still, because he robs man of his Lord and Creator. Eye for eye does our God require; but your god does even a greater injury, (in your ideas,) when he prevents an act of retaliation. For what man will not return a blow, without waiting to be struck a second time. Our God (you say) knows not whom He ought to choose. Nor does your god, for if he had foreknown the issue, he would not have chosen the traitor Judas. If you allege that the Creator practised deception in any instance, there was a far greater mendacity in your Christ, whose very body was unreal. Many were consumed by the severity of my God. Those also who were not saved by your god are verily disposed by him to ruin. My God ordered a man to be slain. Your god willed himself to be put to death; not less a homicide against himself than in respect of him by whom he meant to be slain. I will moreover prove to Marcion that they were many who were slain by his god; for he made every one a homicide: in other words, he doomed him to perish, except when people failed in no duty towards Christ. But the straightforward virtue of truth is contented with few resources. Many things will be necessary for falsehood."],[28,28,"But I would have attacked Marcion’s own Antitheses in closer and fuller combat, if a more elaborate demolition of them were required in maintaining for the Creator the character of a good God and a Judge, after the examples of both points, which we have shown to be so worthy of God. Since, however, these two attributes of goodness and justice do together make up the proper fulness of the Divine Being as omnipotent, I am able to content myself with having now compendiously refuted his Antitheses, which aim at drawing distinctions out of the qualities of the (Creator’s) artifices, or of His laws, or of His great works; and thus sundering Christ from the Creator, as the most Good from the Judge, as One who is merciful from Him who is ruthless, and One who brings salvation from Him who causes ruin. The truth is, they rather unite the two Beings whom they arrange in those diversities (of attribute), which yet are compatible in God. For only take away the title of Marcion’s book, and the intention and purpose of the work itself, and you could get no better demonstration that the self-same God was both very good and a Judge, inasmuch as these two characters are only competently found in God. Indeed, the very effort which is made in the selected examples to oppose Christ to the Creator, conduces all the more to their union. For so entirely one and the same was the nature of the Divine Beings, the good and the severe, as shown both by the same examples and in similar proofs, that It willed to display Its goodness to those on whom It had first inflicted Its severity. The difference in time was no matter of surprise, when the same God was afterwards merciful in presence of evils which had been subdued, who had once been so austere whilst they were as yet unsubdued. Thus, by help of the Antitheses, the dispensation of the Creator can be more readily shown to have been reformed by Christ, rather than destroyed; restored, rather than abolished; especially as you sever your own god from everything like acrimonious conduct, even from all rivalry whatsoever with the Creator. Now, since this is the case, how comes it to pass that the Antitheses demonstrate Him to have been the Creator’s rival in every disputed cause? Well, even here, too, I will allow that in these causes my God has been a jealous God, who has in His own right taken especial care that all things done by Him should be in their beginning of a robuster growth; and this in the way of a good, because rational emulation, which tends to maturity. In this sense the world itself will acknowledge His “antitheses,” from the contrariety of its own elements, although it has been regulated with the very highest reason. Wherefore, most thoughtless Marcion, it was your duty to have shown that one (of the two Gods you teach) was a God of light, and the other a God of darkness; and then you would have found it an easier task to persuade us that one was a God of goodness, the other a God of severity. How ever, the “antithesis” (or variety of administration) will rightly be His property, to whom it actually belongs in (the government of) the world."]]},"phrases":[[77,23,606,610,"c"],[88,23,83,84,"c"],[89,18,402,403,"c"],[130,1,486,489,"c"],[130,21,214,216,"c"],[438,6,261,262,"c"],[438,8,640,641,"c"],[449,17,15,21,"c"]],"lex":{},"quotes":{}}
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