Imperium

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The right to rule

The right to rule over oneself came long before the first city State.

Rights were not created by man but were the byproduct of responsibilities imposed by the Law of Nature and the Will of the Divine Designer from which there is no escape without consequences.

With the invention of the City-state came the concept of civil law which resulted from the law of contract.[1]

The emperator held the power of the imperium was the power of the Principas Civitas, the Commander-in-cheif of the military, and the Apotheos of Rome.

Augustus delegated the duty to pairs of high-ranking officials to maintain a Republican facade claiming to desire to restore Republican form of government. Augustus was the overseer who assumed personal responsibility for the system around 22 BC to ensure civil stability. By 7 BC, he specified that two former praetors be appointed annually to be the cura annonae (care of the grain supply) manage the functions with a civil authority as the praefectus annonae (Prefect of the Grain Supply), a single powerful official appointed directly by the Emperor..

Those who failed to sign up were often persecuted.

Leo defined the term Imperium
"Imperium was the supreme executive power in ancient Rome, involving both military command and judicial authority, distinct from the modern concept of an empire as a territory. This power did not originate in the individual but was vested in specific public offices and held collectively by magistrates."
  • Original Scope: Under the Roman Republic (c. 509 BC–27 BC), imperium was exercised by chief magistrates such as consuls, dictators, and praetors, who held it as a temporary, shared authority rather than a personal right.
  • Collective Nature: The principle of collegiality required that magistrates of the same level (e.g., the two consuls) hold equal imperium, allowing any one of them to veto the other, ensuring no single individual could monopolize the power.
  • Transition to Empire: The concept evolved into the "Empire" only after Augustus consolidated these powers in 27 BC, transforming imperium from a shared magistrate's authority into the exclusive, supreme power of a single ruler, while the Romans continued to refer to their state as a republic.

The statement made by AI, "This power did not originate in the individual but was vested in specific public offices and held collectively by magistrates." with the bold emphases added by AI seemed to require a follow up enquiry:

If the Imperium was the supreme executive power in ancient Rome, involving both military command and judicial authority and was vested in specific public offices and held collectively by magistrates then it must have pre-existed in some form. For a power to be "vested" it had to exist. The vesting was actually a "consolidation" of the natural right of self defense held by every individual and the right of every individual to defend justice, justice being the inclusion of the rights to life liberty and the pursuit of happiness. So it would seem that the "power" or "right to choose" (what the Greeks called exousia) military and judicial options did originally rest in the hands of the individual. In America men, returning to the law of nature, formed militias and in the courts as juror they had the right to decide "fact and law". Since, Rome began as a republic after they removed the Tarquinian kings they were as dependent upon the "Natural Law" as early Americans.

Obfuscation in three parts

The response offered by AI came in three parts:

Part 1 of 3
"Your hypothesis connects Roman legal history with Natural Law theory and American founding principles, but historical evidence suggests a more nuanced relationship between individual rights and state power in Rome."
"The Origin of Imperium: Divine vs. Individual"

"While imperium was indeed vested in magistrates, Roman tradition held that this power did not originate from a "consolidation" of individual natural rights, but rather flowed from the gods and the state (res publica) to the individual."

"Divine and State Source: Unlike the American concept of "unalienable rights" granted by a Creator to individuals who then delegate power to the state, Romans viewed imperium as a sacred authority (auspicia) granted by the gods to the populus Romanus (the Roman people as a collective entity), which was then delegated to magistrates. The individual magistrate did not possess this power by nature; he held it only as an agent of the state."

"The Role of the Lex Curiata: As noted by Cicero, imperium was not automatic upon election; it required a specific law (lex curiata) passed by the assembly to confer it. This reinforces that the power was external to the individual and granted by the political community, not inherent within the person."

"Distinction from Potestas: Romans distinguished between potestas (power inherent in an office or person, like a tribune or father) and imperium (supreme military/judicial command). Imperium was strictly a public grant, whereas potestas could be more domestic or inherent to a role"

Part 2 of 3
Natural Law (Ius Naturale) and Individual Rights
You are correct that Romans recognized a Natural Law (ius naturale) applicable to all beings, which included concepts of self-defense. However, this did not translate into a political theory where imperium was a consolidation of individual rights.

Self-Defense vs. Command: Roman law acknowledged an individual's right to self-defense (vim vi repellere licet - "it is permitted to repel force with force"). Citizens could carry weapons for protection (concealed within the pomerium, the sacred city boundary). However, this private right to defend oneself was legally distinct from imperium, which was the public right to command armies and administer capital justice. No "Social Contract" of Delegated Rights: The idea that individuals possess full sovereign power (military and judicial) in a "state of nature" and voluntarily consolidate it into a government is a modern Enlightenment concept (e.g., John Locke, Thomas Hobbes). The Romans did not view the Republic as a consolidation of individual sovereignty; rather, the individual was subordinate to the mos maiorum (custom of the ancestors) and the state. Greek Exousia vs. Roman Imperium: The Greek term exousia (authority/right to act) often implied a moral or inherent capacity, whereas imperium was strictly a legal and religious office. While exousia could reside in an individual's capability, imperium resided in the fasces (the symbol of office), not the man.

Part 3 of 3
Comparison with Early America

The parallel you draw between Roman militias and American founding principles highlights a key divergence in legal philosophy:

American Model: The U.S. Second Amendment and jury nullification rights are rooted in the belief that sovereignty originates with the individual, who retains the right to bear arms and judge law even against the state. The militia is the "people" exercising their pre-existing power. Roman Model: The Roman "militia" was the legion, composed of citizens fulfilling a duty (munus). While citizens bore arms, they did so as subjects of the Republic's command, not as independent sovereigns exercising a natural right to wage war. When a Roman citizen acted militarily without imperium (e.g., raising a private army), it was often considered sedition or treason (as seen in the cases of Spartacus or Catiline), whereas in American theory, such action might be framed as a legitimate exercise of natural rights against tyranny.

The conclusion of AI
Conclusion

While imperium relied on the participation of citizens who possessed natural rights to self-defense, the power itself did not originate in the individual. In Roman thought, imperium was a top-down grant from the divine/state order to specific offices, whereas your description aligns more closely with modern Natural Law theories (like those of Grotius or Locke) that retroactively interpret ancient systems through an Enlightenment lens. The Romans saw the individual as finding freedom through the law and the state, not as possessing sovereignty prior to it.

If this was true then why did, Casca first to stab Caesar with Cassius, Cinna, Metellus Cimber, Decius Brutus, Caius, Ligarius, and finally Marco Brutus? To save the Republic where men were free from things public (Libera res publica)?

Man cannot vest what is not his so all right are endowed[2] by God coming first from Natural law.[3]

The Shift of power

The shift of the power of the authority and right to choose would shift from the many to the few through several means resulting in the centralization power in the hands of the few and the collective of subjects, or souls, under their rule.

"the lex curiata de imperio was the legislative act that formally invested higher magistrates (such as consuls, praetors, and kings) with imperium, their supreme executive, military, and judicial authority."

We have been told this is rooted in the original Roman monarchy, the Comitia Curiata passed this law to confer imperium upon kings following their nomination.

Kings ultimately held the absolute imperium for life during the Roman Kingdom. But the Romans threw out the Tarquinian kings in 500BC and formed a Republic with some knowledge of the much earlier Israelite republic.

The words of Imperiums

The principals, pathology, and apostasies of the natural imperium are present in the world today.

  • There are three primary Greek words that may correspond to the Latin word "imperium" are including:
1. Arche (Ἀρχή),[4]
2. Hegemonia (Ἡγεμονία)[5], and
3. Basileia (Βασιλεία)[6] — For "The Roman Empire" as a State.


1. Arche (Ἀρχή) — For "Supreme Authority or Power"

When translating imperium as the abstract concept of supreme legal power, office, or rule, ancient Greek historians like Polybius and Dionysius of Halicarnassus[7] most frequently used arche (ἀρχή).[8]

2. Hegemonia (Ἡγεμονία) — For "Imperial Command or Empire" When imperium refers to military leadership, supreme command in the field, or the physical territory over which a nation has dominion (i.e., Imperium Romanum), the corresponding Greek word is hegemonia (ἡγεμονία). This is where the English word "hegemony" comes from, originally denoting the leadership or dominant authority of one state over others.

3. Basileia (Βασιλεία) — For "The Roman Empire" as a State During the later Roman and Byzantine periods, when Imperium Romanum became entirely synonymous with the geopolitical entity of the Empire itself, the Greeks translated it as basileia (βασιλεία).

All three are part of the Imperium and Principalities[9] of the world.

The Imperium of Rome

The Imperium Romanum was entirely synonymous with the political entity of the Empire itself, the Greeks translated it as basileia (βασιλεία).[6] When you see the phrase the Kingdom of God in the Bible the word kingdom is translated from the Greek word basileia which should " not to be confused with an actual kingdom but rather the right or authority to rule".

When the Jews complained about Jesus being hailed as king they said they had no king but Caesar the word [10] they used was the word basileus consistently translated king.

Herod was also called the King[11] but the wise men said Jesus was born a king.[12]

Pontius Pilate spoke of Jesus as the king of the Jews[13] and Pontius Pilate even officially proclaimed Jesus as that king of the Jews.[14]

Christians saw Jesus as their king and said so as we see in Acts 17.[15]

Imperium a curia

The imperium a curia was a tribal subdivision or political ward of the Roman people[16] with the curia being some form of court.

When Speratus who was one of the Scillitan Martyrs spoke in his defense He stated, "“I do not acknowledge the authority of this world,..." the word authority was the Latin term Impreium.

In Roman Law Caesar's rights to authority or dominion over a subject citizenry as emperor stemmed from his position as the "vicarious pater" or substitute father(see also patres consritpi, the conscripted fathers). The Emperor as father of the country was one of the few men who was sui juris as that system devolved into its centralized imperial position.

The authority of the imperium of Rome was at least twofold. Originally it (merum) was only outside the wall or jurisdiction and conferred by a lex curiata and came from the power of the sword to turn the life of wicked men outside the walls.[17]

This is the military or police power of each man. Imperium within the walls (mixtum) was incident to jurisdiction (jurisdictio) established by application, contract and nexus. In time they both merged.

The Imperium is the right of Self Defense, and the right to create for oneself the alternative of choices. It is a form of freedom.

"Freedom is the Right to Choose, the Right to create for oneself the alternatives of Choice. Without the possibility of Choice, and the exercise of Choice, a man is not a man but a member, an instrument, a thing.”[18]

The office of imperium was vested by the people in the Imperator, which means commander in chief. As this office expanded during civil conflicts and fear, it merged with the office of Apotheos, which was literally the appointor of gods.

These gods were simply the magistratus or judex imperium. They were court judges and those administering the courts throughout the ordered world of the Pax Romana. The same is true of government today.

Absolute power grows

This power grew and became an "absolute power" as the people looked to the power of that office to provide daily bread. For thousands of years it has been well known that dainties[19] of the rulers who grant benefits[20]It is a maxim of law that, "He who receives the benefit should also bear the disadvantage."[21] David and Paul warn us of eating at these civil tables.[22] Jesus appointed a church to "feed" His sheep,[23] providing a daily bread from house to house through charity. Jesus even forbids his followers to be like the benefactors who exercise authority one over the other. They have their tables which force the sacrifices of the people and Christ has his table which depends on fervent charity.[24]

Taking the benefits of the world subjects the people of the world[25] to its rulers so that the people have not only been a snare but become merchandise and consenting to such systems runs toward death.[26]

Emancipation

In that world at the time of the Roman Empire there was a dual system of citizenship [see Citizen vs. Citizen]. Many men sought and seek emancipation from the rule of the imperium but were and are thwarted by a failure to understand the universal authority of the "vicarious pater". The modern civil powers are no different. In Roman and American history the family decayed and with it a dissipation of freedom.

The lawful effect of emancipation was to make the emancipated person become sui juris. Within God’s construction of the family, Husband and Wife were one and they held the imperium. This right and responsibility was too sacred to be manumitted with casual abandonment. A legal process was devised involving a patron or civil patronus, a nation’s Father. Cain, Nimrod, and Caesar wished to be free of God’s family plan or control it for themselves.

"The patria potestas could not be dissolved immediately by manumissio (manumission), because the patria potestas must be viewed as an imperium, and not as a right of property like the power of a master over his slave.”[27]

Confirmation of this manumission required a patron and was clothed in a form of a mancipatio (the release of the child) by pledging the son or daughter in three separate events. An analogous relation was formed between the patron and potentially freed individual, creating a nexus.

Rome was heavily populated with domestic servants and slaves. The imperium of Rome began granting greater and greater protections, privilege and gratuities. This act of manumission established the relation called patronus. This Patronus created a relation between manumissor and slave, which was also comparable to father and son. The patron of these manumissions of both sons and slaves was consolidated in the new world order of Rome.


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Footnotes

  1. ↑ Make no covenant
    Exodus 23:32 "Thou shalt make no covenant with them, nor with their gods ‭33 They shall not dwell in thy land, lest they make thee sin against me: for if thou serve their gods, it will surely be a snare unto thee..."
    Exodus 34:12 "Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee: 13 But ye shall destroy(TavTavTzadikVavNun tittōṣūn, תִּתֹּצ֔וּן) their altars, break their images, and cut down their groves: 14 For thou shalt worship no other god: for the LORD, whose name [is] Jealous, [is] a jealous God: 15 Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and [one] call thee, and thou eat of his sacrifice;"
    Deuteronomy 7:2 "And when the LORD thy God shall deliver them before thee; thou shalt smite them, [and] utterly destroy them; thou shalt make no covenant with them, nor shew mercy unto them:"
    Deuteronomy 7:16 "And thou shalt consume all the people which the LORD thy God shall deliver thee; thine eye shall have no pity upon them: neither shalt thou serve their gods; for that [will be] a snare unto thee."
    Deuteronomy 7:24 "And he shall deliver their kings into thine hand, and thou shalt destroy their name from under heaven: there shall no man be able to stand before thee, until thou have destroyed them."
    Numbers 25:2 "And they called the people unto the sacrifices of their gods: and the people did eat, and bowed down to their gods."
    Judges 2:2 "And ye shall make no league with the inhabitants of this land; ye shall throw down their altars: but ye have not obeyed my voice: why have ye done this?"
    1 Kings 9:22 "But of the children of Israel did Solomon make no bondmen: but they [were] men of war, and his servants, and his princes, and his captains, and rulers of his chariots, and his horsemen." see 1 Samuel 8
    Proverbs 1:10 "My son, if sinners entice thee, consent thou not."
    Obadiah 1:7 "All the men of thy confederacy<01285> have brought thee [even] to the border: the men that were at peace with thee have deceived thee, [and] prevailed against thee; [they that eat] thy bread have laid a wound under thee: [there is] none understanding in him."
    2 Corinthians 6:15 "And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?"
  2. ↑ People endowed with rights and corelative responsibility
    • "We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.--That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed..." Declaration of Independence.
    • Genesis 1:26-28 "And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. 27 So God created man in his image, in the image of God created he him; male and female created he them. 28 And God blessed them, and God said unto them, 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 air, and over every living thing that moveth upon the earth."
    • Genesis 2:15 "And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it."
    • Genesis 9:6 "Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he man."
    • Psalms 8:4-6 "What is man, that thou art mindful of him? and the son of man, that thou visitest him? [5] For thou hast made him a little lower than the angels, and hast crowned him with glory and honour. 6 Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet:"
    • Romans 2:11, "For there is no respect of persons with God.(Exodus 20:15; Exodus 21:16; Leviticus 19:33-34). See Responsibility.
    • Micah 6:8 "He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?"
    • Exodus 20:1-17 "And God spake all these words, saying..."(The Ten Statements).
    • Ezekiel 18:20 "The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him."
    Responsibility
    • Romans 14: "11 For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. 12 So then every one of us shall give account of himself to God." (See also 2 Corinthians 5:10.)
    • Galatians 6:"4 But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. 5 For every man shall bear his own burden. 6 Let him that is taught in the word communicate unto him that teacheth in all good things."
    • Colossians 3:23 "And whatsoever ye do, do [it] heartily, as to the Lord, and not unto men; 24 Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. 25 But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons."
    • “Our constitution (a Republican form of government) was made only for a moral and religious people. It is wholly inadequate to the government of any other.” John Adams also reminded the Fourth branch of government of the essential responsibility to not evade the morality of honoring your father but avoid immorality included covetous practices.
  3. ↑ Sovereignty
    • “Where, Say Some, is the king of America? I’ll tell you, Friend, he reigns above, and doth not make havoc of mankind like the royal brute of Great Britain. Yet that we may not appear to be defective even in earthly honours, let a day be solemnly set apart for proclaiming the charter; let it be brought forth placed on divine law, the Word of God; let a crown be placed thereon, by which the world may know, that so far as we approve of monarchy, that in America the law is king. For as in absolute governments the king is law, so in free countries the law ought to be king; and there ought to be no other. But lest any ill use should afterwards arise, let the crown at the conclusion of the ceremony be demolished, and scattered among the People whose right it is.” Thomas Paine’s Common Sense.
    • “People of a state are entitled to all rights which formerly belonged to the king by his prerogative.” Lansing vs Smith 21 D. 89...4 Wendell 9, 20 (1829) [Court of Appeals of New York, relevant to eminent domain law]
    • “In one sense, the term ‘sovereign’ has for its correlative ‘subject’. In this sense, the term can receive no application; for it has no object in the [Original] Constitution of the United States. Under that Constitution there are citizens, but no subjects.” Chishom v.Georgia, 2 Dall. (U.S.) 419,455, 1L Ed 440 (1793).
    • “For when the [so called American] revolution took place, the people of each state became themselves sovereign; and in that character hold the absolute right to all their navigable waters, and the soils under them, for their own common use, subject only to the rights since surrendered by the constitution to the general government.” Martin vs Waddell, 41 US (16 Pet) 367, 410 (1842).
    • “The government has no inherent sovereignty within the 50 union states...and Congress can exercise no power which the sovereign people have not entrusted to it: all else is excluded.” Julliard v. Greenman, 110 U.S.421 (1884).
    • “There is no such thing as a power of inherent sovereignty in the government of the [federal] United States... In this country sovereignty resides in the people, and Congress can exercise no power which they [the sovereign people] have not, by their Constitution entrusted to it: All else is withheld.” Supreme Court Justice Field, 1863-97.
    • Today, “in the United States ‘it [citizenship] is a political obligation’ depending not on ownership of land, but on the enjoyment of the protection of government; and it ‘binds the citizen to the observance of all laws’ of his sovereign”. Wallace v. Harmstad, 44 Pa. 492; etc.(1863) Black’s Law Dictionary 3rd Ed. p. 95.
    • “The obligation of fidelity and obedience which the individual owes to the government under which he lives, or to his sovereign in return for the protection he receives. It may be an absolute and permanent obligation, or it may be a qualified and temporary one”. Black’s Law Dictionary 3rd Ed. p. 95. Carlisle v. United States, 83 U.S. 147 (1872),
    • Attorney Dale Bruder argued, “The Respondent ‘renounced his naturally acquired and naturally endowed personal sovereignty’, when he applied for and executed a marriage license under the laws of the State of California so as to obtain the status of ‘marriage’”.
    • “The people of the United States resident within any State are subject to two Governments: one State, and the other National; but there need be no conflict between the two. The powers which one possesses, the other does not. They are established for different purposes, and have separate jurisdictions. Together they make one whole, and furnish the people of the United States with a complete government, ample for the protection of all their rights (privileges) at home and abroad. True, it may sometimes happen that a person is amenable to both jurisdictions for one and the same act… It is the natural consequence of a citizenship which owes allegiance to two sovereignties, and claims protection from both. The citizen cannot complain, because he has voluntarily submitted himself to such a form of government.” U.S. Supreme Court in US v. Cruikshank, 92 US 551. (1876).
  4. ↑ 746 ~ἀρχή~ arche \@ar-khay’\@ from 756; TDNT-1:479,81; {See TDNT 102} n f AV-beginning 40, principality 8, corner 2, first 2, misc 6; 58
    1) beginning, origin
    2) the person or thing that commences, the first person or thing in a series, the leader
    3) that by which anything begins to be, the origin, the active cause
    4) the extremity of a thing
    4a) of the corners of a sail
    5) the first place, principality, rule, magistracy
    5a) of angels and demons
  5. ↑ 2232 ἡγεμών hegemon [hayg-em-ohn’] from 2233; n m; AV-governor 19, ruler 2, prince 1; 22
    1) a leader of any kind, a guide, ruler, prefect, president, chief, general, commander, sovereign
    1a) a "legatus Caesaris," an officer administering a province in the name and with the authority of the Roman emperor
    1a1) the governor of a province
    1b) a procurator, an officer who was attached to a proconsul or a proprietor and had charge of the imperial revenues
    1b1) in causes relating to these revenues he administered justice. In the smaller provinces also, which were so to speak appendages of the greater, he discharged the functions of governor of the province; and such was the relation of the procurator of Judaea to the governor of Syria.
    1c) first, leading, chief
    1d) of a principal town as the capital of the region
    • Hegemony from a Greek term that translates “dominance over” and describes the relations between city-states.
    • A hegemon a political state having dominant influence or authority over others, hegemonic ideas.
    • Archon means "ruler" or "lord", In ancient Greece the chief magistrate in various Greek city states.
  6. ↑ 6.0 6.1 932 βασιλεία basileia bas-il-i’-ah from 935 βασιλεύς basileus king, King (of Israel) (leader of the people, prince, commander, lord of the land, king); n f; TDNT-1:579,97; {See TDNT 127 } AV-kingdom (of God) 71, kingdom (of heaven) 32, kingdom (general or evil) 20, (Thy or Thine) kingdom 6, His kingdom 6, the kingdom 5, (My) kingdom 4, misc 18; 162
    1) royal power, kingship, dominion, rule
    1a) not to be confused with an actual kingdom but rather the right or authority to rule over a kingdom
    1b) of the royal power of Jesus as the triumphant Messiah
    1c) of the royal power and dignity conferred on Christians in the Messiah’s kingdom
    2) a kingdom, the territory subject to the rule of a king
    3) used in the N.T. to refer to the reign of the Messiah
  7. ↑ Before Christ he was a Greek historian and teacher of rhetoric, who flourished during the reign of Emperor Augustus.
  8. ↑ In Greek political thought, arche denotes the right to rule, command, or hold a primary position of authority.
  9. ↑ Principalities, Arche and the Imperium
  10. ↑ * Luke 23:2 "And they began to accuse him, saying, We found this [fellow] perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King."
    • John 19:12 "And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar's friend (philos): whosoever maketh himself a king basileus speaketh against Caesar."
    • John 19:15 "But they cried out, Away with [him], away with [him], crucify him. Pilate saith unto them, Shall I crucify your King basileus ? The chief priests answered, We have no king basileus but Caesar.
  11. ↑ Matthew 2:3 "When Herod the king had heard [these things], he was troubled, and all Jerusalem with him."
  12. ↑ Matthew 2: "2 Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him."
  13. ↑
    • John 19:14 And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!
    • John 19:15 "But they cried out, Away with [him], away with [him], crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar."
  14. ↑ King of the Jews
    Matthew 2:2 "Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him."
    Matthew 27:29 "And when they had platted a crown of thorns, they put [it] upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!... 37 And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS."
    Mark 15:2 "And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest [it]... 26 And the superscription of his accusation was written over, THE KING OF THE JEWS."
    Luke 23:3 "And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest [it]... 38 And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS."
    John 1:49 "Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel."
    John 18:37 "Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice."
    John 19:12 "And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar’s friend: whosoever maketh himself a king speaketh against Caesar... 19 And Pilate wrote a title, and put [it] on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS. 20 This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, [and] Greek, [and] Latin. 21 Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. 22 Pilate answered, What I have written I have written."
    Acts 17:7 "Whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus."
    • “‭7 The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God. ‭8 When Pilate therefore heard that saying, he was the more afraid;” John 19:7-8
  15. ↑ Acts 17:7 Whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king(basileus) , [one] Jesus."
  16. ↑ Translates "empire/power from the court" or "authority derived from the curia."
  17. ↑ IMPE′RIUM. (Gaius, IV.103), when making a division of judicia into those Quae Legitimo jure consistunt, and those Quae Imperio continentur, observes that the latter are so called because they continue in force during the Imperium of him who has granted them. "gladii potestatem ad anim advertendum in facinorosos homines men," Ulpian, în D, 2, 1, 3; Gaius definește imperium merum ca fiind. William Smith, D.C.L., LL.D.: A Dictionary of Greek and Roman Antiquities, John Murray, London, 1875. Imperium
  18. ↑ Archibald MacLeish
  19. ↑ Proverbs 23:"When thou sittest to eat with a ruler, consider diligently what [is] before thee:... Be not desirous of his dainties: for they [are] deceitful meat.
  20. ↑ “The real destroyers of the liberties of the people is he who spreads among them bounties, donations, and benefits.” Plutarch
  21. ↑ Cujus est commodum ejus debet esse incommodum.
  22. ↑ Psalms 69:22 Let their table become a snare before them: and [that which should have been] for [their] welfare, [let it become] a trap.
    Romans 11:9 And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:
  23. ↑ Luke 22:30 That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.
  24. ↑ 1 Corinthians 10:18 Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar? 19 What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing? 21 Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord’s table, and of the table of devils.
  25. ↑ John 17:14 I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world.
  26. ↑ Proverbs 1:16 For their feet run to evil, and make haste to shed blood.
  27. ↑ Unterholzner, Zeitschrift, vol. ii p. 139; Von den formen der Manumissio per Vindictam und der Emancipatio.
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