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HODOI ELEKTRONIKAI
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eusebe_praep_euang_07

ὁ

Livre, Chap.

[7, 13]   κόσμον ἀχθοφορεῖν ἰσχῦσαι. Λόγος δ' ὁ ἀΐδιος θεοῦ τοῦ αἰωνίου τὸ

[7, 18]   θεοῦ, ἧς ὁ χαρακτήρ ἐστιν ὁ ἀΐδιος λόγος. Ἐνέπνευσε γάρ φησιν,

[7, 17]   αὐτοῦ πνοὴν ζωῆς, καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν. Καὶ

[7, 18]   αὐτοῦ πνοὴν ζωῆς, καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν» ὥστε

[7, 16]   ἀνατέλλων; συνετρίβη ἐπὶ τὴν γῆν ὁ ἀποστέλλων πρὸς πάντα τὰ ἔθνη.

[7, 13]   ἐν τῷ δευτέρῳ δὲ πάλιν ὁ αὐτὸς τάδε γράφει πρὸς λέξιν·

[7, 8]   δὴ τούτοις ἡμῖν ἅπασι καὶ ὁ βοώμενος τοῦ παντὸς ἔθνους γενάρχης

[7, 13]   γὰρ αὐτὸν ἄρρηκτον τοῦ παντὸς ὁ γεννήσας ἐποίει πατήρ. Εἰκότως οὖν

[7, 8]   πρῶτος καὶ ἀληθὴς ἄνθρωπος, οὐχ ὁ γηγενὴς ἐπίκλην Ἀδὰμ δι' ἐντολῆς

[7, 22]   ἀλλ' ὥσπερ ἀπὸ τῆς γραμματικῆς ὁ γραμματικὸς λέγεται καὶ ἀπὸ τῆς

[7, 8]   ἐν αὐτῷ κακίας βυθῷ καταπίνεται· ὁ δ' ὑπὸ θεοῦ ληφθεὶς καὶ

[7, 12]   οἶδε τὸν τόπον αὐτῆς. Καὶ ὁ Δαβὶδ δέ που ἐν ψαλμῳδίαις,

[7, 12]   καὶ πῦρ. Οἷς συμφώνως καὶ ὁ Δαβὶδ ψάλλων ἔφησεν· Εἶπεν ὁ

[7, 21]   τοτὲ δὲ ὡς περιττῆς ἀφαιρεῖν· ὁ δὲ πηγή τις ὢν ἐπιστημῶν

[7, 22]   λόγον ἄνθρωπός ἐστιν, ὑπάρχει οὐσία· ὁ δὲ φόνος ὃν ποιεῖ οὐκ

[7, 8]   ἔννοιάν τε καὶ προσηγορίαν πρῶτος ὁ δηλούμενος θεοφιλὴς ἐν νῷ βαλόμενος,

[7, 20]   φύσιν. Τοσαῦτα καὶ οὗτος. Καὶ ὁ Ἑβραῖος δὲ Φίλων ἐν τῷ

[7, 17]   ζῶσαν. Καὶ ταῦτα δὲ πάλιν ὁ Ἑβραῖος ἑρμηνεύει Φίλων, ταῖς ἐκτεθείσαις

[7, 8]   ἀληθῶς. Οὗτος δ' ἂν εἴη ὁ ἐν θεῷ τέλειος, ὁ τῆς

[7, 22]   τότε τὸ εἶναι λαμβάνουσιν, ὁπόταν ὁ ἐνεργῶν παρῇ; Οὕτως ἔχει. Οὐκ

[7, 12]   λέγων τι ἑτέρῳ λέγει καὶ ὁ ἐντελλόμενος ἑτέρῳ παρ' ἑαυτὸν ἐντέλλεται.

[7, 16]   Πῶς ἐξέπεσεν ἐκ τοῦ οὐρανοῦ ὁ ἑωσφόρος, ὁ πρωῒ ἀνατέλλων; συνετρίβη

[7, 8]   τῆς τῶν πατέρων εὐσεβοῦς διδασκαλίας ὁ ἥρως τὴν μνήμην ἀναπεμπασάμενος καὶ

[7, 10]   θείων κατολιγωροῦντι νόμων; Ταῦτα προπαιδεύσας ὁ θαυμάσιος ἡμᾶς τε εἷλε καὶ

[7, 9]   δ' οὖν ἁπάντων αὐτὸς ἐκεῖνος ὁ θαυμάσιος θεολόγος τε καὶ νομοθέτης

[7, 15]   καὶ ἄλλη δόξα ἀστέρων» φησὶν ὁ θεῖος ἀπόστολος· ἀστέρα γὰρ ἀστέρος

[7, 8]   δικαιοσύνην. Πατέρα» δὴ πολλῶν ἐθνῶν» ὁ θεῖος χρησμὸς τοῦτον ἔσεσθαι προαγορεύει

[7, 14]   οὐχ οὗτος λόγων εἴη ἂν ὁ θεοπρεπέστατος, δυνάμει θεοῦ λογικῇ καὶ

[7, 19]   φύσιν ἐξοικειώσας ἑαυτὸν ἐτεχνίτευσεν αὐτὴν ὁ θεός; ἀλλὰ τοῦτό γε ἄτοπον

[7, 21]   πρὸς τὴν τοῦ κόσμου γένεσιν ὁ θεὸς αὐταρκεστάτης ὕλης, ὡς μήτ'

[7, 11]   καὶ ἐγένετο. Καὶ πάλιν· Εἶπεν ὁ θεός· βλαστησάτω ἡ γῆ βοτάνην

[7, 11]   ἐγένετο φῶς. Καὶ πάλιν· Εἶπεν ὁ θεός· γενηθήτω στερέωμα, καὶ ἐγένετο.

[7, 11]   τὴν γῆν. Εἶτά φησιν· Εἶπεν ὁ θεός· γενηθήτω φῶς, καὶ ἐγένετο

[7, 11]   καὶ ἐγένετο. Καὶ αὖθις· Εἶπεν ὁ θεός· γενηθήτωσαν φωστῆρες ἐν τῷ

[7, 8]   φησι Μωσῆς, διότι μετέθηκεν αὐτὸν ὁ θεὸς» δι' ἄκραν ἀρετῆς τελείωσιν.

[7, 22]   ποτε ὅτε ἐν ἀκοσμήτοις ἦν ὁ θεός. Δικαίως δ' ἂν καὶ

[7, 18]   ἀΐδιος λόγος. Ἐνέπνευσε γάρ φησιν, ὁ θεὸς εἰς τὸ πρόσωπον αὐτοῦ

[7, 22]   οὕτως ἔχει, τίνος ἔσται ποιητὴς ὁ θεός; εἴτε γὰρ οὐσίας ἐροῦμεν,

[7, 22]   εἰ μὴ κεχώρισται τῆς ὕλης ὁ θεός, ἓν τὸ ἀγένητον εἶναι

[7, 11]   καὶ ἐγένετο. Καὶ πάλιν· Εἶπεν ὁ θεός· Ἐξαγαγέτω τὰ ὕδατα ἑρπετὰ

[7, 22]   ἢ ὅτι κεχώρισται τῆς ὕλης ὁ θεὸς ἢ αὖ πάλιν ὅτι

[7, 22]   λόγον, πότερον ἐπλήρου τὴν ὕλην ὁ θεὸς ἢ ἐν μέρει τινὶ

[7, 11]   τοῖς πατοῦσιν αὐτήν, ἐγὼ κύριος ὁ θεός καὶ ἑξῆς· Ἐξέτεινα τὸν

[7, 19]   ὕλη οὐ γὰρ ταὐτόν ἐστιν ὁ θεὸς καὶ ἡ ὕλη· εἰ

[7, 11]   ἐστερέωσα τὴν γῆν· ἐγὼ κύριος ὁ θεὸς καὶ οὐκ ἔστι πλὴν

[7, 19]   εἰ μὲν γὰρ αὐτοαγένητόν ἐστιν ὁ θεὸς καὶ οὐσία ἐστὶν αὐτοῦ,

[7, 22]   ἀγένητα. Εἰ γὰρ ἦν ἀγένητος ὁ θεὸς καὶ τὰ ἁπλᾶ ἐξ

[7, 15]   οὗ δὴ καὶ αὐτὸς ἐπιχορηγούμενος ὁ θεὸς λόγος καὶ ὥσπερ ἐξ

[7, 22]   ὑποκειμένων ποιοτήτων τὰς ποιότητας ἐδημιούργησεν ὁ θεὸς μήτε ἐκ τῶν οὐσιῶν,

[7, 15]   τῶν ἁπάντων θεολογεῖ, φάσκων· Κύριε ὁ θεός μου, ὡς ἐμεγαλύνθης σφόδρα,

[7, 11]   ταῦτα πάντα καὶ ἑξῆς· Κύριος ὁ θεὸς ὁ ποιήσας τὸν οὐρανὸν

[7, 11]   σου ὑποχειρίους σοι· καὶ εὐλογητὸς ὁ θεός, ὃς ἔκτισε τὸν οὐρανὸν

[7, 22]   ἔσται καὶ τῶν κακῶν δημιουργὸς ὁ θεός. Ὅτε τοίνυν οὐδ' οὕτως

[7, 22]   κακά, τῶν κακῶν ἔσται ποιητὴς ὁ θεός. Οὗτος μὲν οὖν ὁ

[7, 22]   ποιότητες, τῶν ποιοτήτων ποιητὴς γέγονεν ὁ θεός. Οὕτως ἔχει. Ἐπεὶ δέ

[7, 22]   αὐτῆς εἰς τὸ κρεῖττον ἔτρεψεν ὁ θεός, πόθεν τὰ κακὰ ζητεῖν

[7, 12]   ἐν οἷς γράφει· Καὶ εἶπεν ὁ θεός· ποιήσωμεν ἄνθρωπον κατ' εἰκόνα

[7, 17]   τὰ Ἑβραίων λόγια· Καὶ εἶπεν ὁ θεός· ποιήσωμεν ἄνθρωπον κατ' εἰκόνα

[7, 22]   τῶν δὲ ποιοτήτων δημιουργὸς ὑπάρχει ὁ θεός, ποιότητες δὲ τὰ κακά,

[7, 20]   δεκτικὴ γεγένηται πάσης ἧς βούλεται ὁ θεὸς ποιότητος, μὴ αὐτοῦ τοῦ

[7, 19]   ὅπερ ἐστίν, ἡ ὕλη καὶ ὁ θεός, πρόσεστι δὲ ἀμφοτέροις τὸ

[7, 11]   ὁ θεὸς τοῦ οὐρανοῦ, καὶ ὁ θεὸς τῆς γῆς, ὃς ἔλαβέ

[7, 20]   θελήσας ὑποστῆσαι ὅ τι βούλεται ὁ θεός, τῆς θελήσεως αὐτοῦ οὐκ

[7, 11]   τούτοις φάσκουσα ἡ γραφὴ εἶπεν ὁ θεός τὸ θεῖον νεῦμα καὶ

[7, 17]   καὶ καθ' ὁμοίωσιν· καὶ ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον, κατ' εἰκόνα

[7, 11]   τῆς θεολογίας· Ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν

[7, 11]   καὶ γῆς, ᾗ ἡμέρᾳ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν

[7, 11]   τῆς γῆς. Καὶ ἐπιλέγει· Κύριος ὁ θεὸς τοῦ οὐρανοῦ, καὶ ὁ

[7, 22]   φῄς, αἴτιος ἔσται τῶν κακῶν ὁ θεός, τρέψας τὰς οὐκ οὔσας

[7, 17]   αὐτόν. Καὶ πάλιν· Καὶ ἔλαβεν ὁ θεὸς χοῦν ἀπὸ τῆς γῆς

[7, 8]   πλημμύρᾳ τῶν προτέρων κακῶν ἀποκαθαιρομένης ὁ θεοφιλὴς σὺν παισὶν ἅμα καὶ

[7, 8]   τῶν κρειττόνων ἀποπεσὼν λήξεως, ἀλλ' ὁ θεοφιλῶν πρώτιστος, ὃς ἤλπισεν ἐπικαλεῖσθαι

[7, 22]   οὐσία, ὡς ἀπὸ τῆς ἰατρικῆς ὁ ἰατρός. Εἰ δὲ ἐξ ὧν

[7, 22]   ῥήτωρ καὶ ἀπὸ τῆς ἰατρικῆς ὁ ἰατρός, τῆς οὐσίας οὔτ' ἰατρικῆς

[7, 10]   καταφρονήσας ἐντολῆς, ἀποπέπτωκεν. Ἐπὶ τούτοις ὁ ἱεροφάντης προστίθησιν ἄλλο συνεκτικώτατον δόγμα,

[7, 6]   καὶ τοῦτο διαρθρῶσαι καλόν, ὡς ὁ Ἰουδαϊσμὸς οὐκ ἦν πω τότε,

[7, 8]   λέγεται. Ἐνταῦθά σοι καὶ Ἰακώβ, ὁ καὶ Ἰσραήλ, εἰσήχθω, διώνυμός τις

[7, 11]   τε καὶ δημιουργικῆς δυνάμεως ἀρχόμενος ὁ κατ' αὐτοὺς λόγος παρίστησιν, οὐ

[7, 22]   ὕλη καὶ μονοειδής, σύνθετος δὲ ὁ κόσμος καὶ ἐκ διαφόρων οὐσιῶν

[7, 8]   τοιάδε ἐπιλογίζεται καί φησιν· Εἰ ὁ κύριός μου δι' ἐμὲ οὐδὲν

[7, 12]   ὁ Δαβὶδ ψάλλων ἔφησεν· Εἶπεν ὁ κύριος τῷ κυρίῳ μου· κάθου

[7, 12]   γὰρ δήπουθεν δῆλον, ὡς πᾶς ὁ λέγων τι ἑτέρῳ λέγει καὶ

[7, 19]   μὲν οὖν καὶ πρὸς τούτους ὁ λόγος, ἀλλ' οὐ νῦν ἡμῖν

[7, 22]   πολλὰ γενητά, ἀλλ' ἢ ὡς ὁ λόγος ἀπαιτεῖ, ἕν τι γενητὸν

[7, 18]   Ἑβραίοις οὐκ ἀπέσχοντο, ὡς προϊὼν ὁ λόγος αὐτίκα μάλα ἐπιδείξει. Ἀλλ'

[7, 12]   ἄλλοτέ φησιν· Ἕως τάχους δραμεῖται ὁ λόγος αὐτοῦ. Ἔνθεν καὶ ἡ

[7, 12]   ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν,

[7, 12]   τὴν θεολογίαν· Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν

[7, 19]   καὶ εὔφημος καὶ ἀληθὴς οὗτος ὁ λόγος καὶ προσέτι καὶ τὴν

[7, 12]   τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. Οὗτος ἦν ἐν ἀρχῇ

[7, 22]   ὁ θεός. Οὗτος μὲν οὖν ὁ λόγος πρὸς ἐκεῖνον εἰρήσθω καλῶς,

[7, 11]   τὴν γῆν. Ἔτι πρὸς τούτοις ὁ λόγος τὸν Ἁβραὰμ εἰσάγει τῷ

[7, 11]   πρό γε τοῦ Ἁβραὰμ εἰσάγεται ὁ Μελχισεδὲκ ἱερεὺς τοῦ θεοῦ τοῦ

[7, 8]   γεγόνασι καὶ δίκαιοι πλείους· ὧν ὁ μὲν ἤλπισεν ἐπικαλεῖσθαι τὸ ὄνομα

[7, 22]   εἶναι λέγω, ἵνα τῶν κακῶν ὁ μὲν θεὸς ἀναίτιος ᾖ, τούτων

[7, 19]   δι' ἥν, ἀμφοτέρων ὄντων ἀγενήτων, ὁ μὲν θεὸς ἀπαθής, ἄτρεπτος, ἀκίνητος,

[7, 22]   τι πρὸς τοῦ θεοῦ. Ἀλλ' ὁ μὲν περὶ τούτου λόγος ὧδε

[7, 12]   δευτέρου αἰτίου θεολογίας. Θαλῆς μὲν ὁ Μιλήσιος ἀρχὴν τῶν ἁπάντων τὸ

[7, 15]   θεολογεῖν ἐδιδάχθη· ὅτι καὶ αὐτὸς ὁ μονογενὴς τοῦ θεοῦ καὶ πρωτότοκος

[7, 12]   ἐντέλλεται. Διαρρήδην δ' αὖ πάλιν ὁ Μωσῆς ἄμφω δυοῖν μνημονεύων κυρίων,

[7, 11]   ὑφ' οὗ θεοφορούμενος ὧδέ πως ὁ Μωσῆς ἀπήρξατο τῆς θεολογίας· Ἐν

[7, 7]   ἐλθεῖν. ~ΚΕΦΑΛΑΙΟΝ Ζʹ Ὡς αὐτὸς ὁ Μωσῆς Ἑβραίων τῶν πρὸ τῆς

[7, 10]   τριποθήτου στερηθῆναι ζωῆς. Ταῦτά τοι ὁ Μωσῆς ἐν προοιμίοις τῶν ἱερῶν

[7, 8]   διαφθείρεσθαι μελλόντων, μόνος εἷς οὗτος ὁ νῦν ἡμῖν δηλούμενος δίκαιος ἐν

[7, 8]   πάλιν ἄλλος ἄνθρωπος δίκαιος πεφηνὼς ὁ Νῶε ἐν τῇ γενεᾷ αὐτοῦ

[7, 18]   θείαις καὶ ὁμοιώσει θεοῦ κοσμήσας ὁ παμβασιλεὺς ἁρμόδιον οἷς ἐδωρήσατο τὴν

[7, 12]   τῷ αὐτῷ πνεύματι καὶ Μωσῆς ὁ πάνσοφος, ἀρχόμενος τῆς κατ' αὐτὸν

[7, 8]   τρισμακάριον τέλος. Τοιόσδε μὲν οὖν ὁ παρ' Ἑβραίοις εἰσῆκται πρῶτος καὶ

[7, 8]   ἄλλοθέν ποθεν ἀποδέχεσθαι· ὥσπερ οὖν ὁ παρὰ τούτοις κατέχει λόγος, ἄνωθεν

[7, 21]   ἀνδρὶ καὶ λόγος οἰκεῖος συγγέγραπται ὁ Περὶ τῆς ὕλης. Ἐξ οὗ

[7, 11]   καὶ ὑποκάτωθεν τοῦ οὐρανοῦ. Κύριος ὁ ποιήσας τὴν γῆν ἐν τῇ

[7, 11]   καὶ ἑξῆς· Κύριος ὁ θεὸς ὁ ποιήσας τὸν οὐρανὸν καὶ πήξας

[7, 13]   τὸν τρόπον· Ταῦτα δὴ πάντα ὁ ποιμὴν καὶ βασιλεὺς θεὸς ἄγει

[7, 15]   ἐκτείνων τὸν οὐρανὸν ὡσεὶ δέρριν· ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα

[7, 13]   ὑπὸ θείου λόγου χαραχθῆναι, ἐπειδὴ ὁ πρὸ τοῦ λόγου θεὸς κρείσσων

[7, 22]   τὴν ὕλην δείκνυται. Τοσαῦτα καὶ ὁ προδηλωθεὶς συγγραφεύς. Αὐτάρκη δὲ περιγραφὴν

[7, 22]   τῶν λόγων. Οὐδὲ γὰρ εἰ ὁ προσζητῶν παρὰ λόγον ὁρισάμενος ἀφορμὴν

[7, 17]   καὶ τῆς αὐτοῦ θειότητος ἀντιληπτικῶν ὁ προσήκων ὕμνος ἀναπέμποιτο. Οὕτω δ'

[7, 10]   νόμοις ἱεροῖς διακυβερνᾶσθαι. Ἔνθεν ἀρξάμενος ὁ προφήτης καὶ πρὸ τῆς ἀνθρώπων

[7, 16]   ἐκ τοῦ οὐρανοῦ ὁ ἑωσφόρος, ὁ πρωῒ ἀνατέλλων; συνετρίβη ἐπὶ τὴν

[7, 18]   ἀπώλειαν, ἀλλ' ἐκεῖσε ὅθεν καὶ ὁ πρῶτος ἀπέσφηλε. Διὸ χρῆναι τὸ

[7, 10]   ἱερῶν ἐκείνων ἐπιβαίνειν, ὧν καὶ ὁ πρῶτος δι' ἀπροσεξίαν, θείας καταφρονήσας

[7, 22]   λέγεται καὶ ἀπὸ τῆς ῥητορικῆς ὁ ῥήτωρ καὶ ἀπὸ τῆς ἰατρικῆς

[7, 11]   τὸν οὐρανὸν καὶ πήξας αὐτόν, ὁ στερεώσας τὴν γῆν καὶ τὰ

[7, 22]   δοκεῖς οὕτως τῷ λόγῳ, ὅτι ὁ τεχνίτης ἐξ ἧς ἔχει τέχνης

[7, 8]   εἴη ὁ ἐν θεῷ τέλειος, ὁ τῆς τῶν πολλῶν διατριβῆς μετατεθειμένος.

[7, 12]   τρόπον· οὐ μὴν ἀλλὰ καὶ ὁ τούτου παῖς Σολομῶν ὧδέ πη

[7, 2]   φαυλότητος νενικηκόσι. Τοιοῦτος μὲν οὖν ὁ τρόπος τῶν παλαιῶν ἐθνῶν καὶ

[7, 8]   τοῖς ἀρετῆς βραβείοις ἀναστέψας αὐτὸν ὁ τῶν ὅλων θεὸς τὴν κατὰ

[7, 3]   Εἰ δὴ οὖν συνῶπταί σοι ὁ τῶν παλαιῶν βίος, ἄθρει δὴ

[7, 8]   Ἐνταῦθα δῆτα αὐτοῖς τοιοῖσδε ἀποτελεσθεῖσιν ὁ τῶν προπατόρων θεὸς ἡγεμόνα καὶ

[7, 12]   μεμαθηκότα, εἰ δή σοι τοιοῦτος ὁ Φίλων. Ἐπάκουσον οὖν καὶ τοῦδε,

[7, 13]   μεσιτεύοντός τε καὶ διαιτῶντος. Ταῦτα ὁ Φίλων. Καὶ Ἀριστόβουλος δὲ ἄλλος

[7, 22]   θέλεις, σύμφημι κἀγώ. Οἷον ἄνθρωπος ὁ φονεύς, καθ' ὃν μὲν λόγον

[7, 22]   δὲ ὁ φόνος, οὐσία ἔσται ὁ φόνος· ἀλλὰ μὴν ὁ φόνος

[7, 22]   τινός, οὐκ ἔστιν ἄρα οὐσία ὁ φόνος. Εἰ δὲ τὰ ἐνεργοῦντα

[7, 22]   ἔσται ὁ φόνος· ἀλλὰ μὴν ὁ φόνος ἐνέργεια ὑπάρχει τινός, οὐκ

[7, 22]   οὐκ ἔστιν αὐτή· οὔτε γὰρ ὁ φόνος ἐστὶν ἡ οὐσία οὔτ'

[7, 22]   οὐσίαι τὰ κακά, κακὸν δὲ ὁ φόνος, οὐσία ἔσται ὁ φόνος·

[7, 18]   καὶ τυπωθὲν σφραγῖδι θεοῦ, ἧς ὁ χαρακτήρ ἐστιν ὁ ἀΐδιος λόγος.

[7, 8]   τηνικαῦτα αὐτῷ καὶ τοὔνομα μεταβάλλει ὁ χρηματίζων θεός, ὁμοῦ καὶ θεοπτίας

[7, 11]   χρὴ τὸν θεὸν ἡγεῖσθαι, φησὶν ὁ χρησμός· Ἐγώ εἰμι ὁ ὤν·

[7, 8]   λέγει δ' οὖν πρὸς αὐτὸν ὁ χρησμός· Οὐκέτι κληθήσεται τὸ ὄνομά

[7, 12]   καθ' ὁμοίωσιν. Τοῦτο δὲ καὶ ὁ ψαλμῳδὸς ᾐνίττετο, ὁπηνίκα περὶ τοῦ

[7, 11]   φησὶν ὁ χρησμός· Ἐγώ εἰμι ὁ ὤν· οὕτως ἐρεῖς τοῖς υἱοῖς

[7, 11]   οὕτως ἐρεῖς τοῖς υἱοῖς Ἰσραήλ, ὁ ὢν ἀπέσταλκέ με πρὸς ὑμᾶς.

Livre, Chap.
[7, 13]	κόσμον ἀχθοφορεῖν ἰσχῦσαι. Λόγος δ'	ὁ	ἀΐδιος θεοῦ τοῦ αἰωνίου τὸ
[7, 18]	θεοῦ, ἧς ὁ χαρακτήρ ἐστιν	ὁ	ἀΐδιος λόγος. Ἐνέπνευσε γάρ φησιν,
[7, 17]	αὐτοῦ πνοὴν ζωῆς, καὶ ἐγένετο	ὁ	ἄνθρωπος εἰς ψυχὴν ζῶσαν. Καὶ
[7, 18]	αὐτοῦ πνοὴν ζωῆς, καὶ ἐγένετο	ὁ	ἄνθρωπος εἰς ψυχὴν ζῶσαν» ὥστε
[7, 16]	ἀνατέλλων; συνετρίβη ἐπὶ τὴν γῆν	ὁ	ἀποστέλλων πρὸς πάντα τὰ ἔθνη.
[7, 13]	ἐν τῷ δευτέρῳ δὲ πάλιν	ὁ	αὐτὸς τάδε γράφει πρὸς λέξιν·
[7, 8]	δὴ τούτοις ἡμῖν ἅπασι καὶ	ὁ	βοώμενος τοῦ παντὸς ἔθνους γενάρχης
[7, 13]	γὰρ αὐτὸν ἄρρηκτον τοῦ παντὸς	ὁ	γεννήσας ἐποίει πατήρ. Εἰκότως οὖν
[7, 8]	πρῶτος καὶ ἀληθὴς ἄνθρωπος, οὐχ	ὁ	γηγενὴς ἐπίκλην Ἀδὰμ δι' ἐντολῆς
[7, 22]	ἀλλ' ὥσπερ ἀπὸ τῆς γραμματικῆς	ὁ	γραμματικὸς λέγεται καὶ ἀπὸ τῆς
[7, 8]	ἐν αὐτῷ κακίας βυθῷ καταπίνεται·	ὁ	δ' ὑπὸ θεοῦ ληφθεὶς καὶ
[7, 12]	οἶδε τὸν τόπον αὐτῆς. Καὶ	ὁ	Δαβὶδ δέ που ἐν ψαλμῳδίαις,
[7, 12]	καὶ πῦρ. Οἷς συμφώνως καὶ	ὁ	Δαβὶδ ψάλλων ἔφησεν· Εἶπεν ὁ
[7, 21]	τοτὲ δὲ ὡς περιττῆς ἀφαιρεῖν·	ὁ	δὲ πηγή τις ὢν ἐπιστημῶν
[7, 22]	λόγον ἄνθρωπός ἐστιν, ὑπάρχει οὐσία·	ὁ	δὲ φόνος ὃν ποιεῖ οὐκ
[7, 8]	ἔννοιάν τε καὶ προσηγορίαν πρῶτος	ὁ	δηλούμενος θεοφιλὴς ἐν νῷ βαλόμενος,
[7, 20]	φύσιν. Τοσαῦτα καὶ οὗτος. Καὶ	ὁ	Ἑβραῖος δὲ Φίλων ἐν τῷ
[7, 17]	ζῶσαν. Καὶ ταῦτα δὲ πάλιν	ὁ	Ἑβραῖος ἑρμηνεύει Φίλων, ταῖς ἐκτεθείσαις
[7, 8]	ἀληθῶς. Οὗτος δ' ἂν εἴη	ὁ	ἐν θεῷ τέλειος, ὁ τῆς
[7, 22]	τότε τὸ εἶναι λαμβάνουσιν, ὁπόταν	ὁ	ἐνεργῶν παρῇ; Οὕτως ἔχει. Οὐκ
[7, 12]	λέγων τι ἑτέρῳ λέγει καὶ	ὁ	ἐντελλόμενος ἑτέρῳ παρ' ἑαυτὸν ἐντέλλεται.
[7, 16]	Πῶς ἐξέπεσεν ἐκ τοῦ οὐρανοῦ	ὁ	ἑωσφόρος, ὁ πρωῒ ἀνατέλλων; συνετρίβη
[7, 8]	τῆς τῶν πατέρων εὐσεβοῦς διδασκαλίας	ὁ	ἥρως τὴν μνήμην ἀναπεμπασάμενος καὶ
[7, 10]	θείων κατολιγωροῦντι νόμων; Ταῦτα προπαιδεύσας	ὁ	θαυμάσιος ἡμᾶς τε εἷλε καὶ
[7, 9]	δ' οὖν ἁπάντων αὐτὸς ἐκεῖνος	ὁ	θαυμάσιος θεολόγος τε καὶ νομοθέτης
[7, 15]	καὶ ἄλλη δόξα ἀστέρων» φησὶν	ὁ	θεῖος ἀπόστολος· ἀστέρα γὰρ ἀστέρος
[7, 8]	δικαιοσύνην. Πατέρα» δὴ πολλῶν ἐθνῶν»	ὁ	θεῖος χρησμὸς τοῦτον ἔσεσθαι προαγορεύει
[7, 14]	οὐχ οὗτος λόγων εἴη ἂν	ὁ	θεοπρεπέστατος, δυνάμει θεοῦ λογικῇ καὶ
[7, 19]	φύσιν ἐξοικειώσας ἑαυτὸν ἐτεχνίτευσεν αὐτὴν	ὁ	θεός; ἀλλὰ τοῦτό γε ἄτοπον
[7, 21]	πρὸς τὴν τοῦ κόσμου γένεσιν	ὁ	θεὸς αὐταρκεστάτης ὕλης, ὡς μήτ'
[7, 11]	καὶ ἐγένετο. Καὶ πάλιν· Εἶπεν	ὁ	θεός· βλαστησάτω ἡ γῆ βοτάνην
[7, 11]	ἐγένετο φῶς. Καὶ πάλιν· Εἶπεν	ὁ	θεός· γενηθήτω στερέωμα, καὶ ἐγένετο.
[7, 11]	τὴν γῆν. Εἶτά φησιν· Εἶπεν	ὁ	θεός· γενηθήτω φῶς, καὶ ἐγένετο
[7, 11]	καὶ ἐγένετο. Καὶ αὖθις· Εἶπεν	ὁ	θεός· γενηθήτωσαν φωστῆρες ἐν τῷ
[7, 8]	φησι Μωσῆς, διότι μετέθηκεν αὐτὸν	ὁ	θεὸς» δι' ἄκραν ἀρετῆς τελείωσιν.
[7, 22]	ποτε ὅτε ἐν ἀκοσμήτοις ἦν	ὁ	θεός. Δικαίως δ' ἂν καὶ
[7, 18]	ἀΐδιος λόγος. Ἐνέπνευσε γάρ φησιν,	ὁ	θεὸς εἰς τὸ πρόσωπον αὐτοῦ
[7, 22]	οὕτως ἔχει, τίνος ἔσται ποιητὴς	ὁ	θεός; εἴτε γὰρ οὐσίας ἐροῦμεν,
[7, 22]	εἰ μὴ κεχώρισται τῆς ὕλης	ὁ	θεός, ἓν τὸ ἀγένητον εἶναι
[7, 11]	καὶ ἐγένετο. Καὶ πάλιν· Εἶπεν	ὁ	θεός· Ἐξαγαγέτω τὰ ὕδατα ἑρπετὰ
[7, 22]	ἢ ὅτι κεχώρισται τῆς ὕλης	ὁ	θεὸς ἢ αὖ πάλιν ὅτι
[7, 22]	λόγον, πότερον ἐπλήρου τὴν ὕλην	ὁ	θεὸς ἢ ἐν μέρει τινὶ
[7, 11]	τοῖς πατοῦσιν αὐτήν, ἐγὼ κύριος	ὁ	θεός καὶ ἑξῆς· Ἐξέτεινα τὸν
[7, 19]	ὕλη οὐ γὰρ ταὐτόν ἐστιν	ὁ	θεὸς καὶ ἡ ὕλη· εἰ
[7, 11]	ἐστερέωσα τὴν γῆν· ἐγὼ κύριος	ὁ	θεὸς καὶ οὐκ ἔστι πλὴν
[7, 19]	εἰ μὲν γὰρ αὐτοαγένητόν ἐστιν	ὁ	θεὸς καὶ οὐσία ἐστὶν αὐτοῦ,
[7, 22]	ἀγένητα. Εἰ γὰρ ἦν ἀγένητος	ὁ	θεὸς καὶ τὰ ἁπλᾶ ἐξ
[7, 15]	οὗ δὴ καὶ αὐτὸς ἐπιχορηγούμενος	ὁ	θεὸς λόγος καὶ ὥσπερ ἐξ
[7, 22]	ὑποκειμένων ποιοτήτων τὰς ποιότητας ἐδημιούργησεν	ὁ	θεὸς μήτε ἐκ τῶν οὐσιῶν,
[7, 15]	τῶν ἁπάντων θεολογεῖ, φάσκων· Κύριε	ὁ	θεός μου, ὡς ἐμεγαλύνθης σφόδρα,
[7, 11]	ταῦτα πάντα καὶ ἑξῆς· Κύριος	ὁ	θεὸς ὁ ποιήσας τὸν οὐρανὸν
[7, 11]	σου ὑποχειρίους σοι· καὶ εὐλογητὸς	ὁ	θεός, ὃς ἔκτισε τὸν οὐρανὸν
[7, 22]	ἔσται καὶ τῶν κακῶν δημιουργὸς	ὁ	θεός. Ὅτε τοίνυν οὐδ' οὕτως
[7, 22]	κακά, τῶν κακῶν ἔσται ποιητὴς	ὁ	θεός. Οὗτος μὲν οὖν ὁ
[7, 22]	ποιότητες, τῶν ποιοτήτων ποιητὴς γέγονεν	ὁ	θεός. Οὕτως ἔχει. Ἐπεὶ δέ
[7, 22]	αὐτῆς εἰς τὸ κρεῖττον ἔτρεψεν	ὁ	θεός, πόθεν τὰ κακὰ ζητεῖν
[7, 12]	ἐν οἷς γράφει· Καὶ εἶπεν	ὁ	θεός· ποιήσωμεν ἄνθρωπον κατ' εἰκόνα
[7, 17]	τὰ Ἑβραίων λόγια· Καὶ εἶπεν	ὁ	θεός· ποιήσωμεν ἄνθρωπον κατ' εἰκόνα
[7, 22]	τῶν δὲ ποιοτήτων δημιουργὸς ὑπάρχει	ὁ	θεός, ποιότητες δὲ τὰ κακά,
[7, 20]	δεκτικὴ γεγένηται πάσης ἧς βούλεται	ὁ	θεὸς ποιότητος, μὴ αὐτοῦ τοῦ
[7, 19]	ὅπερ ἐστίν, ἡ ὕλη καὶ	ὁ	θεός, πρόσεστι δὲ ἀμφοτέροις τὸ
[7, 11]	ὁ θεὸς τοῦ οὐρανοῦ, καὶ	ὁ	θεὸς τῆς γῆς, ὃς ἔλαβέ
[7, 20]	θελήσας ὑποστῆσαι ὅ τι βούλεται	ὁ	θεός, τῆς θελήσεως αὐτοῦ οὐκ
[7, 11]	τούτοις φάσκουσα ἡ γραφὴ εἶπεν	ὁ	θεός τὸ θεῖον νεῦμα καὶ
[7, 17]	καὶ καθ' ὁμοίωσιν· καὶ ἐποίησεν	ὁ	θεὸς τὸν ἄνθρωπον, κατ' εἰκόνα
[7, 11]	τῆς θεολογίας· Ἐν ἀρχῇ ἐποίησεν	ὁ	θεὸς τὸν οὐρανὸν καὶ τὴν
[7, 11]	καὶ γῆς, ᾗ ἡμέρᾳ ἐποίησεν	ὁ	θεὸς τὸν οὐρανὸν καὶ τὴν
[7, 11]	τῆς γῆς. Καὶ ἐπιλέγει· Κύριος	ὁ	θεὸς τοῦ οὐρανοῦ, καὶ ὁ
[7, 22]	φῄς, αἴτιος ἔσται τῶν κακῶν	ὁ	θεός, τρέψας τὰς οὐκ οὔσας
[7, 17]	αὐτόν. Καὶ πάλιν· Καὶ ἔλαβεν	ὁ	θεὸς χοῦν ἀπὸ τῆς γῆς
[7, 8]	πλημμύρᾳ τῶν προτέρων κακῶν ἀποκαθαιρομένης	ὁ	θεοφιλὴς σὺν παισὶν ἅμα καὶ
[7, 8]	τῶν κρειττόνων ἀποπεσὼν λήξεως, ἀλλ'	ὁ	θεοφιλῶν πρώτιστος, ὃς ἤλπισεν ἐπικαλεῖσθαι
[7, 22]	οὐσία, ὡς ἀπὸ τῆς ἰατρικῆς	ὁ	ἰατρός. Εἰ δὲ ἐξ ὧν
[7, 22]	ῥήτωρ καὶ ἀπὸ τῆς ἰατρικῆς	ὁ	ἰατρός, τῆς οὐσίας οὔτ' ἰατρικῆς
[7, 10]	καταφρονήσας ἐντολῆς, ἀποπέπτωκεν. Ἐπὶ τούτοις	ὁ	ἱεροφάντης προστίθησιν ἄλλο συνεκτικώτατον δόγμα,
[7, 6]	καὶ τοῦτο διαρθρῶσαι καλόν, ὡς	ὁ	Ἰουδαϊσμὸς οὐκ ἦν πω τότε,
[7, 8]	λέγεται. Ἐνταῦθά σοι καὶ Ἰακώβ,	ὁ	καὶ Ἰσραήλ, εἰσήχθω, διώνυμός τις
[7, 11]	τε καὶ δημιουργικῆς δυνάμεως ἀρχόμενος	ὁ	κατ' αὐτοὺς λόγος παρίστησιν, οὐ
[7, 22]	ὕλη καὶ μονοειδής, σύνθετος δὲ	ὁ	κόσμος καὶ ἐκ διαφόρων οὐσιῶν
[7, 8]	τοιάδε ἐπιλογίζεται καί φησιν· Εἰ	ὁ	κύριός μου δι' ἐμὲ οὐδὲν
[7, 12]	ὁ Δαβὶδ ψάλλων ἔφησεν· Εἶπεν	ὁ	κύριος τῷ κυρίῳ μου· κάθου
[7, 12]	γὰρ δήπουθεν δῆλον, ὡς πᾶς	ὁ	λέγων τι ἑτέρῳ λέγει καὶ
[7, 19]	μὲν οὖν καὶ πρὸς τούτους	ὁ	λόγος, ἀλλ' οὐ νῦν ἡμῖν
[7, 22]	πολλὰ γενητά, ἀλλ' ἢ ὡς	ὁ	λόγος ἀπαιτεῖ, ἕν τι γενητὸν
[7, 18]	Ἑβραίοις οὐκ ἀπέσχοντο, ὡς προϊὼν	ὁ	λόγος αὐτίκα μάλα ἐπιδείξει. Ἀλλ'
[7, 12]	ἄλλοτέ φησιν· Ἕως τάχους δραμεῖται	ὁ	λόγος αὐτοῦ. Ἔνθεν καὶ ἡ
[7, 12]	ἀρχῇ ἦν ὁ λόγος, καὶ	ὁ	λόγος ἦν πρὸς τὸν θεόν,
[7, 12]	τὴν θεολογίαν· Ἐν ἀρχῇ ἦν	ὁ	λόγος, καὶ ὁ λόγος ἦν
[7, 19]	καὶ εὔφημος καὶ ἀληθὴς οὗτος	ὁ	λόγος καὶ προσέτι καὶ τὴν
[7, 12]	τὸν θεόν, καὶ θεὸς ἦν	ὁ	λόγος. Οὗτος ἦν ἐν ἀρχῇ
[7, 22]	ὁ θεός. Οὗτος μὲν οὖν	ὁ	λόγος πρὸς ἐκεῖνον εἰρήσθω καλῶς,
[7, 11]	τὴν γῆν. Ἔτι πρὸς τούτοις	ὁ	λόγος τὸν Ἁβραὰμ εἰσάγει τῷ
[7, 11]	πρό γε τοῦ Ἁβραὰμ εἰσάγεται	ὁ	Μελχισεδὲκ ἱερεὺς τοῦ θεοῦ τοῦ
[7, 8]	γεγόνασι καὶ δίκαιοι πλείους· ὧν	ὁ	μὲν ἤλπισεν ἐπικαλεῖσθαι τὸ ὄνομα
[7, 22]	εἶναι λέγω, ἵνα τῶν κακῶν	ὁ	μὲν θεὸς ἀναίτιος ᾖ, τούτων
[7, 19]	δι' ἥν, ἀμφοτέρων ὄντων ἀγενήτων,	ὁ	μὲν θεὸς ἀπαθής, ἄτρεπτος, ἀκίνητος,
[7, 22]	τι πρὸς τοῦ θεοῦ. Ἀλλ'	ὁ	μὲν περὶ τούτου λόγος ὧδε
[7, 12]	δευτέρου αἰτίου θεολογίας. Θαλῆς μὲν	ὁ	Μιλήσιος ἀρχὴν τῶν ἁπάντων τὸ
[7, 15]	θεολογεῖν ἐδιδάχθη· ὅτι καὶ αὐτὸς	ὁ	μονογενὴς τοῦ θεοῦ καὶ πρωτότοκος
[7, 12]	ἐντέλλεται. Διαρρήδην δ' αὖ πάλιν	ὁ	Μωσῆς ἄμφω δυοῖν μνημονεύων κυρίων,
[7, 11]	ὑφ' οὗ θεοφορούμενος ὧδέ πως	ὁ	Μωσῆς ἀπήρξατο τῆς θεολογίας· Ἐν
[7, 7]	ἐλθεῖν. ~ΚΕΦΑΛΑΙΟΝ Ζʹ Ὡς αὐτὸς	ὁ	Μωσῆς Ἑβραίων τῶν πρὸ τῆς
[7, 10]	τριποθήτου στερηθῆναι ζωῆς. Ταῦτά τοι	ὁ	Μωσῆς ἐν προοιμίοις τῶν ἱερῶν
[7, 8]	διαφθείρεσθαι μελλόντων, μόνος εἷς οὗτος	ὁ	νῦν ἡμῖν δηλούμενος δίκαιος ἐν
[7, 8]	πάλιν ἄλλος ἄνθρωπος δίκαιος πεφηνὼς	ὁ	Νῶε ἐν τῇ γενεᾷ αὐτοῦ
[7, 18]	θείαις καὶ ὁμοιώσει θεοῦ κοσμήσας	ὁ	παμβασιλεὺς ἁρμόδιον οἷς ἐδωρήσατο τὴν
[7, 12]	τῷ αὐτῷ πνεύματι καὶ Μωσῆς	ὁ	πάνσοφος, ἀρχόμενος τῆς κατ' αὐτὸν
[7, 8]	τρισμακάριον τέλος. Τοιόσδε μὲν οὖν	ὁ	παρ' Ἑβραίοις εἰσῆκται πρῶτος καὶ
[7, 8]	ἄλλοθέν ποθεν ἀποδέχεσθαι· ὥσπερ οὖν	ὁ	παρὰ τούτοις κατέχει λόγος, ἄνωθεν
[7, 21]	ἀνδρὶ καὶ λόγος οἰκεῖος συγγέγραπται	ὁ	Περὶ τῆς ὕλης. Ἐξ οὗ
[7, 11]	καὶ ὑποκάτωθεν τοῦ οὐρανοῦ. Κύριος	ὁ	ποιήσας τὴν γῆν ἐν τῇ
[7, 11]	καὶ ἑξῆς· Κύριος ὁ θεὸς	ὁ	ποιήσας τὸν οὐρανὸν καὶ πήξας
[7, 13]	τὸν τρόπον· Ταῦτα δὴ πάντα	ὁ	ποιμὴν καὶ βασιλεὺς θεὸς ἄγει
[7, 15]	ἐκτείνων τὸν οὐρανὸν ὡσεὶ δέρριν·	ὁ	ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα
[7, 13]	ὑπὸ θείου λόγου χαραχθῆναι, ἐπειδὴ	ὁ	πρὸ τοῦ λόγου θεὸς κρείσσων
[7, 22]	τὴν ὕλην δείκνυται. Τοσαῦτα καὶ	ὁ	προδηλωθεὶς συγγραφεύς. Αὐτάρκη δὲ περιγραφὴν
[7, 22]	τῶν λόγων. Οὐδὲ γὰρ εἰ	ὁ	προσζητῶν παρὰ λόγον ὁρισάμενος ἀφορμὴν
[7, 17]	καὶ τῆς αὐτοῦ θειότητος ἀντιληπτικῶν	ὁ	προσήκων ὕμνος ἀναπέμποιτο. Οὕτω δ'
[7, 10]	νόμοις ἱεροῖς διακυβερνᾶσθαι. Ἔνθεν ἀρξάμενος	ὁ	προφήτης καὶ πρὸ τῆς ἀνθρώπων
[7, 16]	ἐκ τοῦ οὐρανοῦ ὁ ἑωσφόρος,	ὁ	πρωῒ ἀνατέλλων; συνετρίβη ἐπὶ τὴν
[7, 18]	ἀπώλειαν, ἀλλ' ἐκεῖσε ὅθεν καὶ	ὁ	πρῶτος ἀπέσφηλε. Διὸ χρῆναι τὸ
[7, 10]	ἱερῶν ἐκείνων ἐπιβαίνειν, ὧν καὶ	ὁ	πρῶτος δι' ἀπροσεξίαν, θείας καταφρονήσας
[7, 22]	λέγεται καὶ ἀπὸ τῆς ῥητορικῆς	ὁ	ῥήτωρ καὶ ἀπὸ τῆς ἰατρικῆς
[7, 11]	τὸν οὐρανὸν καὶ πήξας αὐτόν,	ὁ	στερεώσας τὴν γῆν καὶ τὰ
[7, 22]	δοκεῖς οὕτως τῷ λόγῳ, ὅτι	ὁ	τεχνίτης ἐξ ἧς ἔχει τέχνης
[7, 8]	εἴη ὁ ἐν θεῷ τέλειος,	ὁ	τῆς τῶν πολλῶν διατριβῆς μετατεθειμένος.
[7, 12]	τρόπον· οὐ μὴν ἀλλὰ καὶ	ὁ	τούτου παῖς Σολομῶν ὧδέ πη
[7, 2]	φαυλότητος νενικηκόσι. Τοιοῦτος μὲν οὖν	ὁ	τρόπος τῶν παλαιῶν ἐθνῶν καὶ
[7, 8]	τοῖς ἀρετῆς βραβείοις ἀναστέψας αὐτὸν	ὁ	τῶν ὅλων θεὸς τὴν κατὰ
[7, 3]	Εἰ δὴ οὖν συνῶπταί σοι	ὁ	τῶν παλαιῶν βίος, ἄθρει δὴ
[7, 8]	Ἐνταῦθα δῆτα αὐτοῖς τοιοῖσδε ἀποτελεσθεῖσιν	ὁ	τῶν προπατόρων θεὸς ἡγεμόνα καὶ
[7, 12]	μεμαθηκότα, εἰ δή σοι τοιοῦτος	ὁ	Φίλων. Ἐπάκουσον οὖν καὶ τοῦδε,
[7, 13]	μεσιτεύοντός τε καὶ διαιτῶντος. Ταῦτα	ὁ	Φίλων. Καὶ Ἀριστόβουλος δὲ ἄλλος
[7, 22]	θέλεις, σύμφημι κἀγώ. Οἷον ἄνθρωπος	ὁ	φονεύς, καθ' ὃν μὲν λόγον
[7, 22]	δὲ ὁ φόνος, οὐσία ἔσται	ὁ	φόνος· ἀλλὰ μὴν ὁ φόνος
[7, 22]	τινός, οὐκ ἔστιν ἄρα οὐσία	ὁ	φόνος. Εἰ δὲ τὰ ἐνεργοῦντα
[7, 22]	ἔσται ὁ φόνος· ἀλλὰ μὴν	ὁ	φόνος ἐνέργεια ὑπάρχει τινός, οὐκ
[7, 22]	οὐκ ἔστιν αὐτή· οὔτε γὰρ	ὁ	φόνος ἐστὶν ἡ οὐσία οὔτ'
[7, 22]	οὐσίαι τὰ κακά, κακὸν δὲ	ὁ	φόνος, οὐσία ἔσται ὁ φόνος·
[7, 18]	καὶ τυπωθὲν σφραγῖδι θεοῦ, ἧς	ὁ	χαρακτήρ ἐστιν ὁ ἀΐδιος λόγος.
[7, 8]	τηνικαῦτα αὐτῷ καὶ τοὔνομα μεταβάλλει	ὁ	χρηματίζων θεός, ὁμοῦ καὶ θεοπτίας
[7, 11]	χρὴ τὸν θεὸν ἡγεῖσθαι, φησὶν	ὁ	χρησμός· Ἐγώ εἰμι ὁ ὤν·
[7, 8]	λέγει δ' οὖν πρὸς αὐτὸν	ὁ	χρησμός· Οὐκέτι κληθήσεται τὸ ὄνομά
[7, 12]	καθ' ὁμοίωσιν. Τοῦτο δὲ καὶ	ὁ	ψαλμῳδὸς ᾐνίττετο, ὁπηνίκα περὶ τοῦ
[7, 11]	φησὶν ὁ χρησμός· Ἐγώ εἰμι	ὁ	ὤν· οὕτως ἐρεῖς τοῖς υἱοῖς
[7, 11]	οὕτως ἐρεῖς τοῖς υἱοῖς Ἰσραήλ,	ὁ	ὢν ἀπέσταλκέ με πρὸς ὑμᾶς.

UCL |FLTR |Itinera Electronica |Bibliotheca Classica Selecta (BCS) |
Responsable académique : Alain Meurant
Analyse, design et réalisation informatiques : B. Maroutaeff - J. Schumacher
Dernière mise à jour : 6/12/2007