1. Hebrew Bible, Exodus, 3.14 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aquila
Found in books: Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 151; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 20
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3.14 וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃'' None | sup>
3.14 And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’'' None |
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2. Hebrew Bible, Genesis, 1.26-1.27, 3.6 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aquila • Eagles • eagle
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 199, 200; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 21; Levison (2023), The Greek Life of Adam and Eve. 563, 577, 598, 810; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 115
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1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃
3.6 וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה־הוּא לָעֵינַיִם וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל וַתִּתֵּן גַּם־לְאִישָׁהּ עִמָּהּ וַיֹּאכַל׃' ' None | sup>
1.26 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.’ 1.27 And God created man in His own image, in the image of God created He him; male and female created He them.
3.6 And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat.' ' None |
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3. Hebrew Bible, Leviticus, 11.13 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • dove as counter-symbol to eagle • eagle (nesher) • eagle as counter-symbol to dove • eagle as omen/symbol in early Christianity
Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 220; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 121
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11.13 וְאֶת־אֵלֶּה תְּשַׁקְּצוּ מִן־הָעוֹף לֹא יֵאָכְלוּ שֶׁקֶץ הֵם אֶת־הַנֶּשֶׁר וְאֶת־הַפֶּרֶס וְאֵת הָעָזְנִיָּה׃'' None | sup>
11.13 And these ye shall have in detestation among the fowls; they shall not be eaten, they are a detestable thing: the great vulture, and the bearded vulture, and the ospray;'' None |
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4. Hebrew Bible, Malachi, 3.1 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aquila • Eagles
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 106; Levison (2023), The Greek Life of Adam and Eve. 923
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3.1 הִנְנִי שֹׁלֵחַ מַלְאָכִי וּפִנָּה־דֶרֶךְ לְפָנָי וּפִתְאֹם יָבוֹא אֶל־הֵיכָלוֹ הָאָדוֹן אֲשֶׁר־אַתֶּם מְבַקְשִׁים וּמַלְאַךְ הַבְּרִית אֲשֶׁר־אַתֶּם חֲפֵצִים הִנֵּה־בָא אָמַר יְהוָה צְבָאוֹת׃3.1 הָבִיאוּ אֶת־כָּל־הַמַּעֲשֵׂר אֶל־בֵּית הָאוֹצָר וִיהִי טֶרֶף בְּבֵיתִי וּבְחָנוּנִי נָא בָּזֹאת אָמַר יְהוָה צְבָאוֹת אִם־לֹא אֶפְתַּח לָכֶם אֵת אֲרֻבּוֹת הַשָּׁמַיִם וַהֲרִיקֹתִי לָכֶם בְּרָכָה עַד־בְּלִי־דָי׃ ' None | sup>
3.1 Behold, I send My messenger, and he shall clear the way before Me; and the Lord, whom ye seek, will suddenly come to His temple, and the messenger of the covet, Whom ye delight in, Behold, he cometh, Saith the LORD of hosts.'' None |
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5. Hebrew Bible, Psalms, 24.10, 45.3, 103.4 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aquila • Aquila’s translation • Eagles
Found in books: Levison (2023), The Greek Life of Adam and Eve. 823, 923, 924; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 334; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 320; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 115; Veltri (2006), Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions. 176
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45.3 יָפְיָפִיתָ מִבְּנֵי אָדָם הוּצַק חֵן בְּשְׂפְתוֹתֶיךָ עַל־כֵּן בֵּרַכְךָ אֱלֹהִים לְעוֹלָם׃
103.4 הַגּוֹאֵל מִשַּׁחַת חַיָּיְכִי הַמְעַטְּרֵכִי חֶסֶד וְרַחֲמִים׃' ' None | sup>
24.10 'Who then is the King of glory? The LORD of hosts; He is the King of glory.' Selah" 45.3 Thou art fairer than the children of men; Grace is poured upon thy lips; Therefore God hath blessed thee for ever.
103.4 Who redeemeth Thy life from the pit; Who encompasseth thee with lovingkindness and tender mercies;'" None |
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6. Hebrew Bible, Isaiah, 5.24, 19.18 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aquila (translator) • Eagles • Flight, of Eagles
Found in books: Levison (2023), The Greek Life of Adam and Eve. 923; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 46; Stuckenbruck (2007), 1 Enoch 91-108, 324
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5.24 לָכֵן כֶּאֱכֹל קַשׁ לְשׁוֹן אֵשׁ וַחֲשַׁשׁ לֶהָבָה יִרְפֶּה שָׁרְשָׁם כַּמָּק יִהְיֶה וּפִרְחָם כָּאָבָק יַעֲלֶה כִּי מָאֲסוּ אֵת תּוֹרַת יְהוָה צְבָאוֹת וְאֵת אִמְרַת קְדוֹשׁ־יִשְׂרָאֵל נִאֵצוּ׃
19.18 בַּיּוֹם הַהוּא יִהְיוּ חָמֵשׁ עָרִים בְּאֶרֶץ מִצְרַיִם מְדַבְּרוֹת שְׂפַת כְּנַעַן וְנִשְׁבָּעוֹת לַיהוָה צְבָאוֹת עִיר הַהֶרֶס יֵאָמֵר לְאֶחָת׃'' None | sup>
5.24 Therefore as the tongue of fire devoureth the stubble, And as the chaff is consumed in the flame, So their root shall be as rottenness, And their blossom shall go up as dust; Because they have rejected the law of the LORD of hosts, And contemned the word of the Holy One of Israel.
19.18 In that day there shall be five cities in the land of Egypt that speak the language of Canaan, and swear to the LORD of hosts; one shall be called The city of destruction.'' None |
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7. Homer, Iliad, 8.247, 14.295-14.296, 14.346-14.347, 24.310 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • eagle • eagles, Zeus, as attribute of
Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 136; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 42; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 86; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 51
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8.247 αὐτίκα δʼ αἰετὸν ἧκε τελειότατον πετεηνῶν,
14.295 οἷον ὅτε πρῶτόν περ ἐμισγέσθην φιλότητι 14.296 εἰς εὐνὴν φοιτῶντε, φίλους λήθοντε τοκῆας.
14.346 ἦ ῥα καὶ ἀγκὰς ἔμαρπτε Κρόνου παῖς ἣν παράκοιτιν· 14.347 τοῖσι δʼ ὑπὸ χθὼν δῖα φύεν νεοθηλέα ποίην,' ' None | sup>
8.247 So spake he, and the Father had pity on him as he wept, and vouchsafed him that his folk should be saved and not perish. Forthwith he sent an eagle, surest of omens among winged birds, holding in his talons a fawn, the young of a swift hind. Beside the fair altar of Zeus he let fall the fawn,
14.295 even as when at the first they had gone to the couch and had dalliance together in love, their dear parents knowing naught thereof. And he stood before her, and spake, and addressed her:Hera, with what desire art thou thus come hither down from Olympus? Lo, thy horses are not at hand, neither thy chariot, whereon thou mightest mount.
14.346 albeit his sight is the keenest of all for beholding. Therewith the son of Cronos clasped his wife in his arms, and beneath them the divine earth made fresh-sprung grass to grow, and dewy lotus, and crocus, and hyacinth, thick and soft, that upbare them from the ground. 14.347 albeit his sight is the keenest of all for beholding. Therewith the son of Cronos clasped his wife in his arms, and beneath them the divine earth made fresh-sprung grass to grow, and dewy lotus, and crocus, and hyacinth, thick and soft, that upbare them from the ground. ' ' None |
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8. Aeschylus, Agamemnon, 135-136 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • eagle • eagles, Artemis and
Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 123; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 175
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9. Josephus Flavius, Jewish Antiquities, 17.148-17.155 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Eagles • dialogue during martyrdom, Josephus’ eagle narrative • dove as counter-symbol to eagle • eagle as counter-symbol to dove • eagle in Roman imperial/military ideology • golden eagle • imperial ideology eagle as symbol of
Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 140; Levison (2023), The Greek Life of Adam and Eve. 818; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 119; Spielman (2020), Jews and Entertainment in the Ancient World. 56
| sup>17.149 ̓͂Ην ̓Ιούδας ὁ Σαριφαίου καὶ Ματθίας ὁ Μεργαλώθου ̓Ιουδαίων λογιώτατοι καὶ παρ' οὕστινας ἐξηγηταὶ τῶν πατρίων νόμων, ἄνδρες καὶ δήμῳ προσφιλεῖς διὰ παιδείαν τοῦ νεωτέρου: ὁσημέραι γὰρ διημέρευον αὐτοῖς πάντες οἷς προσποίησις ἀρετῆς ἐπετετήδευτο." "17.151 ἦν γὰρ τῷ ̔Ηρώδῃ τινὰ πραγματευθέντα παρὰ τὸν νόμον, ἃ δὴ ἐπεκάλουν οἱ περὶ τὸν ̓Ιούδαν καὶ Ματθίαν. κατεσκευάκει δὲ ὁ βασιλεὺς ὑπὲρ τοῦ μεγάλου πυλῶνος τοῦ ναοῦ ἀνάθημα καὶ λίαν πολυτελές, ἀετὸν χρύσεον μέγαν: κωλύει δὲ ὁ νόμος εἰκόνων τε ἀναστάσεις ἐπινοεῖν καί τινων ζῴων ἀναθέσεις ἐπιτηδεύεσθαι τοῖς βιοῦν κατ' αὐτὸν προῃρημένοις." "17.152 ὥστε ἐκέλευον οἱ σοφισταὶ τὸν ἀετὸν κατασπᾶν: καὶ γὰρ εἴ τις γένοιτο κίνδυνος τῷ εἰς θάνατον ἀνακειμένῳ, πολὺ τῆς ἐν τῷ ζῆν ἡδονῆς λυσιτελεστέραν φαίνεσθαι τὴν προστιθεμένην ἀρετὴν ὑπ' αὐτοῦ τοῖς ἐπὶ σωτηρίᾳ καὶ φυλακῇ τοῦ πατρίου μελλήσουσι τελευτᾶν διὰ τὸ ἀίδιον τοῦ ἐπαινεῖσθαι φήμην κατασκευασαμένους ἔν τε τοῖς νῦν ἐπαινεθήσεσθαι καὶ τοῖς ἐσομένοις ἀειμνημόνευτον καταλείπειν τὸν βίον." "17.153 καίτοι γε καὶ τοῖς ἀκινδύνως διαιτωμένοις ἄφυκτον εἶναι τὴν συμφοράν, ὥστε καλῶς ἔχειν τοῖς ἀρετῆς ὀριγνωμένοις τὸ κατεψηφισμένον αὐτοῦ μετ' ἐπαίνων καὶ τιμῶν δεχομένοις ἀπιέναι τοῦ βίου." "17.154 φέρειν γὰρ κούφισιν πολλὴν τὸ ἐπὶ καλοῖς ἔργοις ὧν μνηστῆρα τὸν κίνδυνον εἶναι τελευτᾶν, καὶ ἅμα υἱέσι τῶν αὐτῶν καὶ ὁπόσοι τοῦ συγγενοῦς καταλείποιντο ἄνδρες γυναῖκες καὶ τοῖσδε περιποιῆσαι ὄφελος εὐκλείᾳ τῇ ἀπ' αὐτῶν." '17.155 Καὶ οἱ μὲν τοιούτοις λόγοις ἐξῆραν τοὺς νέους. ἀφικνεῖται δὲ λόγος εἰς αὐτοὺς τεθνάναι φράζων τὸν βασιλέα καὶ συνέπραττε τοῖς σοφισταῖς. καὶ μέσης ἡμέρας ἀνελθόντες κατέσπων τε καὶ πελέκεσιν ἐξέκοψαν τὸν ἀετὸν πολλῶν ἐν τῷ ἱερῷ διατριβόντων.' " None | sup>17.149 2. There was one Judas, the son of Saripheus, and Matthias, the son of Margalothus, two of the most eloquent men among the Jews, and the most celebrated interpreters of the Jewish laws, and men wellbeloved by the people, because of their education of their youth; for all those that were studious of virtue frequented their lectures every day. 17.151 for Herod had caused such things to be made which were contrary to the law, of which he was accused by Judas and Matthias; for the king had erected over the great gate of the temple a large golden eagle, of great value, and had dedicated it to the temple. Now the law forbids those that propose to live according to it, to erect images or representations of any living creature. 17.152 So these wise men persuaded their scholars to pull down the golden eagle; alleging, that although they should incur any danger, which might bring them to their deaths, the virtue of the action now proposed to them would appear much more advantageous to them than the pleasures of life; since they would die for the preservation and observation of the law of their fathers; since they would also acquire an everlasting fame and commendation; since they would be both commended by the present generation, and leave an example of life that would never be forgotten to posterity; 17.153 ince that common calamity of dying cannot be avoided by our living so as to escape any such dangers; that therefore it is a right thing for those who are in love with a virtuous conduct, to wait for that fatal hour by such behavior as may carry them out of the world with praise and honor; 17.154 and that this will alleviate death to a great degree, thus to come at it by the performance of brave actions, which bring us into danger of it; and at the same time to leave that reputation behind them to their children, and to all their relations, whether they be men or women, which will be of great advantage to them afterward. 17.155 3. And with such discourses as this did these men excite the young men to this action; and a report being come to them that the king was dead, this was an addition to the wise men’s persuasions; so, in the very middle of the day, they got upon the place, they pulled down the eagle, and cut it into pieces with axes, while a great number of the people were in the temple.' ' None |
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10. Josephus Flavius, Jewish War, 1.648-1.651 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Eagles • dialogue during martyrdom, Josephus’ eagle narrative • golden eagle
Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 140; Levison (2023), The Greek Life of Adam and Eve. 818; Spielman (2020), Jews and Entertainment in the Ancient World. 56
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1.648 Γίνεται δ' ἐν ταῖς συμφοραῖς αὐτῷ καὶ δημοτική τις ἐπανάστασις. δύο ἦσαν σοφισταὶ κατὰ τὴν πόλιν μάλιστα δοκοῦντες ἀκριβοῦν τὰ πάτρια καὶ διὰ τοῦτο ἐν παντὶ τῷ ἔθνει μεγίστης ἠξιωμένοι δόξης, ̓Ιούδας τε υἱὸς Σεπφεραίου καὶ Ματθίας ἕτερος Μαργάλου." '1.649 τούτοις οὐκ ὀλίγοι προσῄεσαν τῶν νέων ἐξηγουμένοις τοὺς νόμους, καὶ συνεῖχον ὁσημέραι τῶν ἡβώντων στρατόπεδον. οἳ τότε τὸν βασιλέα πυνθανόμενοι ταῖς ἀθυμίαις ὑπορρέοντα καὶ τῇ νόσῳ λόγον καθίεσαν εἰς τοὺς γνωρίμους, ὡς ἄρα καιρὸς ἐπιτηδειότατος εἴη τιμωρεῖν ἤδη τῷ θεῷ καὶ τὰ κατασκευασθέντα παρὰ τοὺς πατρίους νόμους ἔργα κατασπᾶν. 1.651 ̔́Αμα δὲ τοῖς ἐκείνων λόγοις διεφημίσθη καὶ θνήσκειν ὁ βασιλεύς, ὥστε θαρραλεώτερον ἥπτοντο τῆς ἐπιχειρήσεως οἱ νέοι. μέσης γοῦν ἡμέρας καὶ πολλῶν κατὰ τὸ ἱερὸν ἀναστρεφομένων σχοίνοις παχείαις καθιμήσαντες σφᾶς αὐτοὺς ἀπὸ τοῦ τέγους τὸν χρυσοῦν ἀετὸν ἐξέκοπτον πελέκεσιν.' " None | sup>
1.648 2. There also now happened to him, among his other calamities, a certain popular sedition. There were two men of learning in the city Jerusalem, who were thought the most skillful in the laws of their country, and were on that account held in very great esteem all over the nation; they were, the one Judas, the son of Sepphoris, and the other Matthias, the son of Margalus. 1.649 There was a great concourse of the young men to these men when they expounded the laws, and there got together every day a kind of an army of such as were growing up to be men. Now when these men were informed that the king was wearing away with melancholy, and with a distemper, they dropped words to their acquaintance, how it was now a very proper time to defend the cause of God, and to pull down what had been erected contrary to the laws of their country; 1.651 3. At the same time that these men made this speech to their disciples, a rumor was spread abroad that the king was dying, which made the young men set about the work with greater boldness; they therefore let themselves down from the top of the temple with thick cords, and this at midday, and while a great number of people were in the temple, and cut down that golden eagle with axes.' ' None |
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11. New Testament, 1 Corinthians, 1.11, 16.19 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Aquila • Aquila and Prisca(-illa) • Aquila,
Found in books: Brooten (1982), Women Leaders in the Ancient Synagogue, 39; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 14, 158, 159, 166, 192, 359; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 752; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 450
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1.11 ἐδηλώθη γάρ μοι περὶ ὑμῶν, ἀδελφοί μου, ὑπὸ τῶν Χλόης ὅτι ἔριδες ἐν ὑμῖν εἰσίν.
16.19 Ἀσπάζονται ὑμᾶς αἱ ἐκκλησίαι τῆς Ἀσίας. ἀσπάζεται ὑμᾶς ἐν κυρίῳ πολλὰ Ἀκύλας καὶ Πρίσκα σὺν τῇ κατʼ οἶκον αὐτῶν ἐκκλησίᾳ.'' None | sup>
1.11 For it has been reported to me concerning you, mybrothers, by those who are from Chloe's household, that there arecontentions among you." 16.19 The assemblies of Asia greet you. Aquila and Priscilla greetyou much in the Lord, together with the assembly that is in theirhouse.'" None |
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12. New Testament, Acts, 1.5, 2.1-2.4, 2.10, 2.18, 6.3, 6.9, 7.55, 8.32-8.33, 9.2, 9.10, 9.19, 9.36-9.42, 11.16, 12.6, 13.24, 13.42-13.43, 16.13-16.15, 16.29-16.33, 17.4, 18.2, 18.4, 18.6-18.8, 18.18-18.19, 18.24-18.27, 19.1, 19.4, 21.20 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Ambrose, on eagle • Antioch, Aquila, significance of • Aquila • Aquila and Prisca(-illa) • Aquila, • Aristotle, on eagle • Aristotle, on eagle, ark, baptismal significance of • Aristotle, on eagle, ascension, baptismal interpretation of • Augustine, on eagle • Eagles • Maximus of Turin, on eagle • Paul, friendship with Aquila • Physiologus, on eagle • Pliny the Elder, on eagle • Priscilla (and Aquila) • Prosper of Aquitaine, on rejuvenation of eagle • Pseudo-Ambrose, on eagle • Pseudo-Eustathius of Antioch, on eagle • Pseudo-Gregory of Elvira, on eagle • Terence, on eagle • baptismal significance, of name of Aquila • eagle, rejuvenation of, as baptismal image
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 120; Brooten (1982), Women Leaders in the Ancient Synagogue, 39, 140; Esler (2000), The Early Christian World, 427; Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 17, 21, 22, 28, 37, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 157, 161, 176, 177, 178, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 11, 12, 13, 14, 46, 69, 158, 159, 166, 167, 168, 187, 190, 191; Levine Allison and Crossan (2006), The Historical Jesus in Context, 400; Levison (2023), The Greek Life of Adam and Eve. 813, 823; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 71, 226, 752; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 329, 330, 331, 332, 333, 334, 335; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 450; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 78
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1.5 ὅτι Ἰωάνης μὲν ἐβάπτισεν ὕδατι, ὑμεῖς δὲ ἐν πνεύματι βαπτισθήσεσθε ἁγίῳ οὐ μετὰ πολλὰς ταύτας ἡμέρας.
2.1 Καὶ ἐν τῷ συνπληροῦσθαι τὴν ἡμέραν τῆς πεντηκοστῆς ἦσαν πάντες ὁμοῦ ἐπὶ τὸ αὐτό, 2.2 καὶ ἐγένετο ἄφνω ἐκ τοῦ οὐρανοῦ ἦχος ὥσπερ φερομένης πνοῆς βιαίας καὶ ἐπλήρωσεν ὅλον τὸν οἶκον οὗ ἦσαν καθήμενοι, 2.3 καὶ ὤφθησαν αὐτοῖς διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρός, καὶ ἐκάθισεν ἐφʼ ἕνα ἕκαστον αὐτῶν, 2.4 καὶ ἐπλήσθησαν πάντες πνεύματος ἁγίου, καὶ ἤρξαντο λαλεῖν ἑτέραις γλώσσαις καθὼς τὸ πνεῦμα ἐδίδου ἀποφθέγγεσθαι αὐτοῖς.
2.10 Φρυγίαν τε καὶ Παμφυλίαν, Αἴγυπτον καὶ τὰ μέρη τῆς Λιβύης τῆς κατὰ Κυρήνην, καὶ οἱ ἐπιδημοῦντες Ῥωμαῖοι,
2.18
6.3 ἐπισκέ ψασθε δέ, ἀδελφοί, ἄνδρας ἐξ ὑμῶν μαρτυρουμένους ἑπτὰ πλήρεις πνεύματος καὶ σοφίας, οὓς καταστήσομεν ἐπὶ τῆς χρείας ταύτης·
6.9 Ἀνέστησαν δέ τινες τῶν ἐκ τῆς συναγωγῆς τῆς λεγομένης Λιβερτίνων καὶ Κυρηναίων καὶ Ἀλεξανδρέων καὶ τῶν ἀπὸ Κιλικίας καὶ Ἀσίας συνζητοῦντες τῷ Στεφάνῳ,
7.55 ὑπάρχων δὲ πλήρης πνεύματος ἁγίου ἀτενίσας εἰς τὸν οὐρανὸν εἶδεν δόξαν θεοῦ καὶ Ἰησοῦν ἑστῶτα ἐκ δεξιῶν τοῦ θεοῦ,
8.32 ἡ δὲ περιοχὴ τῆς γραφῆς ἣν ἀνεγίνωσκεν ἦν αὕτη
9.2 προσελθὼν τῷ ἀρχιερεῖ ᾐτήσατο παρʼ αὐτοῦ ἐπιστολὰς εἰς Δαμασκὸν πρὸς τὰς συναγωγάς, ὅπως ἐάν τινας εὕρῃ τῆς ὁδοῦ ὄντας, ἄνδρας τε καὶ γυναῖκας, δεδεμένους ἀγάγῃ εἰς Ἰερουσαλήμ.
9.10 Ἦν δέ τις μαθητὴς ἐν Δαμασκῷ ὀνόματι Ἁνανίας, καὶ εἶπεν πρὸς αὐτὸν ἐν ὁράματι ὁ κύριος Ἁνανία. ὁ δὲ εἶπεν Ἰδοὺ ἐγώ, κύριε.
9.19 καὶ λαβὼν τροφὴν ἐνισχύθη. Ἐγένετο δὲ μετὰ τῶν ἐν Δαμασκῷ μαθητῶν ἡμέρας τινάς,
9.36 Ἐν Ἰόππῃ δέ τις ἦν μαθήτρια ὀνόματι Ταβειθά, ἣ διερμηνευομένη λέγεται Δορκάς· αὕτη ἦν πλήρης ἔργων ἀγαθῶν καὶ ἐλεημοσυνῶν ὧν ἐποίει. 9.37 ἐγένετο δὲ ἐν ταῖς ἡμέραις ἐκείναις ἀσθενήσασαν αὐτὴν ἀποθανεῖν· λούσαντες δὲ ἔθηκαν ἐν ὑπερῴῳ. 9.38 ἐγγὺς δὲ οὔσης Λύδδας τῇ Ἰόππῃ οἱ μαθηταὶ ἀκούσαντες ὅτι Πέτρος ἐστὶν ἐν αὐτῇ ἀπέστειλαν δύο ἄνδρας πρὸς αὐτὸν παρακαλοῦντες Μὴ ὀκν́ησῃς διελθεῖν ἕως ἡμῶν· 9.39 ἀναστὰς δὲ Πέτρος συνῆλθεν αὐτοῖς· ὃν παραγενόμενον ἀνήγαγον εἰς τὸ ὑπερῷον, καὶ παρέστησαν αὐτῷ πᾶσαι αἱ χῆραι κλαίουσαι καὶ ἐπιδεικνύμεναι χιτῶνας καὶ ἱμάτια ὅσα ἐποίει μετʼ αὐτῶν οὖσα ἡ Δορκάς. 9.40 ἐκβαλὼν δὲ ἔξω πάντας ὁ Πέτρος καὶ θεὶς τὰ γόνατα προσηύξατο, καὶ ἐπιστρέψας πρὸς τὸ σῶμα εἶπεν Ταβειθά, ἀνάστηθι. ἡ δὲ ἤνοιξεν τοὺς ὀφθαλμοὺς αὐτῆς, καὶ ἰδοῦσα τὸν Πέτρον ἀνεκάθισεν. 9.41 δοὺς δὲ αὐτῇ χεῖρα ἀνέστησεν αὐτήν, φωνήσας δὲ τοὺς ἁγίους καὶ τὰς χήρας παρέστησεν αὐτὴν ζῶσαν. 9.42 γνωστὸν δὲ ἐγένετο καθʼ ὅλης Ἰόππης, καὶ ἐπίστευσαν πολλοὶ ἐπὶ τὸν κύριον.
11.16 ἐμνήσθην δὲ τοῦ ῥήματος τοῦ κυρίου ὡς ἔλεγεν Ἰωάνης μὲν ἐβάπτισεν ὕδατι ὑμεῖς δὲ βαπτισθήσεσθε ἐν πνεύματι ἁγίῳ.
12.6 Ὅτε δὲ ἤμελλεν προσαγαγεῖν αὐτὸν ὁ Ἡρῴδης, τῇ νυκτὶ ἐκείνῃ ἦν ὁ Πέτρος κοιμώμενος μεταξὺ δύο στρατιωτῶν δεδεμένος ἁλύσεσιν δυσίν, φύλακές τε πρὸ τῆς θύρας ἐτήρουν τὴν φυλακήν.
13.24 προκηρύξαντος Ἰωάνου πρὸ προσώπου τῆς εἰσόδου αὐτοῦ βάπτισμα μετανοίας παντὶ τῷ λαῷ Ἰσραήλ.
13.42 Ἐξιόντων δὲ αὐτῶν παρεκάλουν εἰς τὸ μεταξὺ σάββατον λαληθῆναι αὐτοῖς τὰ ῥήματα ταῦτα. 13.43 λυθείσης δὲ τῆς συναγωγῆς ἠκολούθησαν πολλοὶ τῶν Ἰουδαίων καὶ τῶν σεβομένων προσηλύτων τῷ Παύλῳ καὶ τῷ Βαρνάβᾳ, οἵτινες προσλαλοῦντες αὐτοῖς ἔπειθον αὐτοὺς προσμένειν τῇ χάριτι τοῦ θεοῦ.
16.13 τῇ τε ἡμέρᾳ τῶν σαββάτων ἐξήλθομεν ἔξω τῆς πύλης παρὰ ποταμὸν οὗ ἐνομίζομεν προσευχὴν εἶναι, καὶ καθίσαντες ἐλαλοῦμεν ταῖς συνελθούσαις γυναιξίν. 16.14 καί τις γυνὴ ὀνόματι Λυδία, πορφυρόπωλις πόλεως Θυατείρων σεβομένη τὸν θεόν, ἤκουεν, ἧς ὁ κύριος διήνοιξεν τὴν καρδίαν προσέχειν τοῖς λαλουμένοις ὑπὸ Παύλου. 16.15 ὡς δὲ ἐβαπτίσθη καὶ ὁ οἶκος αὐτῆς, παρεκάλεσεν λέγουσα Εἰ κεκρίκατέ με πιστὴν τῷ κυρίῳ εἶναι, εἰσελθόντες εἰς τὸν οἶκόν μου μένετε· καὶ παρεβιάσατο ἡμᾶς.
16.29 αἰτήσας δὲ φῶτα εἰσεπήδησεν, καὶ ἔντρομος γενόμενος προσέπεσεν τῷ Παύλῳ καὶ Σίλᾳ, 1
6.30 καὶ προαγαγὼν αὐτοὺς ἔξω ἔφη Κύριοι, τί με δεῖ ποιεῖν ἵνα σωθῶ; 1
6.31 οἱ δὲ εἶπαν Πίστευσον ἐπὶ τὸν κύριον Ἰησοῦν, καὶ σωθήσῃ σὺ καὶ ὁ οἶκός σου. 1
6.32 καὶ ἐλάλησαν αὐτῷ τὸν λόγον τοῦ θεοῦ σὺν πᾶσι τοῖς ἐν τῇ οἰκίᾳ αὐτοῦ. 1
6.33 καὶ παραλαβὼν αὐτοὺς ἐν ἐκείνῃ τῇ ὥρᾳ τῆς νυκτὸς ἔλουσεν ἀπὸ τῶν πληγῶν, καὶ ἐβαπτίσθη αὐτὸς καὶ οἱ αὐτοῦ ἅπαντες παραχρῆμα,
17.4 καί τινες ἐξ αὐτῶν ἐπείσθησαν καὶ προσεκληρώθησαν τῷ Παύλῳ καὶ τῷ Σίλᾳ, τῶν τε σεβομένων Ἑλλήνων πλῆθος πολὺ γυναικῶν τε τῶν πρώτων οὐκ ὀλίγαι.
18.2 καὶ εὑρών τινα Ἰουδαῖον ὀνόματι Ἀκύλαν, Ποντικὸν τῷ γένει, προσφάτως ἐληλυθότα ἀπὸ τῆς Ἰταλίας καὶ Πρίσκιλλαν γυναῖκα αὐτοῦ διὰ τὸ διατεταχέναι Κλαύδιον χωρίζεσθαι πάντας τοὺς Ἰουδαίους ἀπὸ τῆς Ῥώμης, προσῆλθεν αὐτοῖς,
18.4 ἔπειθέν τε Ἰουδαίους καὶ Ἕλληνας.
18.6 ἀντιτασσομένων δὲ αὐτῶν καὶ βλασφημούντων ἐκτιναξάμενος τὰ ἱμάτια εἶπεν πρὸς αὐτούς Τὸ αἷμα ὑμῶν ἐπὶ τὴν κεφαλὴν ὑμῶν· καθαρὸς ἐγώ· ἀπὸ τοῦ νῦν εἰς τὰ ἔθνη πορεύσομαι. 18.7 καὶ μεταβὰς ἐκεῖθεν ἦλθεν εἰς οἰκίαν τινὸς ὀνόματι Τιτίου Ἰούστου σεβομένου τὸν θεόν, οὗ ἡ οἰκία ἦν συνομοροῦσα τῇ συναγωγῇ. 18.8 Κρίσπος δὲ ὁ ἀρχισυνάγωγος ἐπίστευσεν τῷ κυρίῳ σὺν ὅλῳ τῷ οἴκῳ αὐτοῦ, καὶ πολλοὶ τῶν Κορινθίων ἀκούοντες ἐπίστευον καὶ ἐβαπτίζοντο.
18.18 Ὁ δὲ Παῦλος ἔτι προσμείνας ἡμέρας ἱκανὰς τοῖς ἀδελφοῖς ἀποταξάμενος ἐξέπλει εἰς τὴν Συρίαν, καὶ σὺν αὐτῷ Πρίσκιλλα καὶ Ἀκύλας, κειράμενος ἐν Κενχρεαῖς τὴν κεφαλήν, εἶχεν γὰρ εὐχήν. 18.19 κατήντησαν δὲ εἰς Ἔφεσον, κἀκείνους κατέλιπεν αὐτοῦ, αὐτὸς δὲ εἰσελθὼν εἰς τὴν συναγωγὴν διελέξατο τοῖς Ἰουδαίοις.
18.24 Ἰουδαῖος δέ τις Ἀπολλὼς ὀνόματι, Ἀλεξανδρεὺς τῷ γένει, ἀνὴρ λόγιος, κατήντησεν εἰς Ἔφεσον, δυνατὸς ὢν ἐν ταῖς γραφαῖς.
18.25 οὗτος ἦν κατηχημένος τὴν ὁδὸν τοῦ κυρίου, καὶ ζέων τῷ πνεύματι ἐλάλει καὶ ἐδίδασκεν ἀκριβῶς τὰ περὶ τοῦ Ἰησοῦ, ἐπιστάμενος μόνον τὸ βάπτισμα Ἰωάνου.
18.26 οὗτός τε ἤρξατο παρρησιάζεσθαι ἐν τῇ συναγωγῇ· ἀκούσαντες δὲ αὐτοῦ Πρίσκιλλα καὶ Ἀκύλας προσελάβοντο αὐτὸν καὶ ἀκριβέστερον αὐτῷ ἐξέθεντο τὴν ὁδὸν τοῦ θεοῦ.
18.27 βουλομένου δὲ αὐτοῦ διελθεῖν εἰς τὴν Ἀχαίαν προτρεψάμενοι οἱ ἀδελφοὶ ἔγραψαν τοῖς μαθηταῖς ἀποδέξασθαι αὐτόν· ὃς παραγενόμενος συνεβάλετο πολὺ τοῖς πεπιστευκόσιν διὰ τῆς χάριτος·
19.1 Ἐγένετο δὲ ἐν τῷ τὸν Ἀπολλὼ εἶναι ἐν Κορίνθῳ Παῦλον διελθόντα τὰ ἀνωτερικὰ μέρη ἐλθεῖν εἰς Ἔφεσον καὶ εὑρεῖν τινὰς μαθητάς,
19.4 εἶπεν δὲ Παῦλος Ἰωάνης ἐβάπτισεν βάπτισμα μετανοίας, τῷ λαῷ λέγων εἰς τὸν ἐρχόμενον μετʼ αὐτὸν ἵνα πιστεύσωσιν, τοῦτʼ ἔστιν εἰς τὸν Ἰησοῦν.
21.20 οἱ δὲ ἀκούσαντες ἐδόξαζον τὸν θεόν, εἶπάν τε αὐτῷ Θεωρεῖς, ἀδελφέ, πόσαι μυριάδες εἰσὶν ἐν τοῖς Ἰουδαίοις τῶν πεπιστευκότων, καὶ πάντες ζηλωταὶ τοῦ νόμου ὑπάρχουσιν·' ' None | sup>
1.5 For John indeed baptized in water, but you will be baptized in the Holy Spirit not many days from now."
2.1 Now when the day of Pentecost had come, they were all with one accord in one place. 2.2 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. 2.3 Tongues like fire appeared and were distributed to them, and it sat on each one of them. 2.4 They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak.
2.10 Phrygia, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes,
2.18 Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy.
6.3 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.
6.9 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.
7.55 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,
8.32 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. 8.33 In his humiliation, his judgment was taken away. Who will declare His generations? For his life is taken from the earth."
9.2 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.
9.10 Now there was a certain disciple at Damascus named Aias. The Lord said to him in a vision, "Aias!"He said, "Behold, it\'s me, Lord."
9.19 He took food and was strengthened. Saul stayed several days with the disciples who were at Damascus.
9.36 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. 9.37 It happened in those days that she fell sick, and died. When they had washed her, they laid her in an upper chamber. 9.38 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. 9.39 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. 9.40 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. 9.41 He gave her his hand, and raised her up. Calling the saints and widows, he presented her alive. 9.42 It became known throughout all Joppa, and many believed in the Lord. ' "
11.16 I remembered the word of the Lord, how he said, 'John indeed baptized in water, but you will be baptized in the Holy Spirit.' " 12.6 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.
13.24 before his coming, when John had first preached the baptism of repentance to all the people of Israel.
13.42 So when the Jews went out of the synagogue, the Gentiles begged that these words might be preached to them the next Sabbath. 13.43 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.
16.13 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. 16.14 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. 16.15 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.
16.29 He called for lights and sprang in, and, fell down trembling before Paul and Silas, 1
6.30 and brought them out and said, "Sirs, what must I do to be saved?" 1
6.31 They said, "Believe in the Lord Jesus Christ, and you will be saved, you and your household." 1
6.32 They spoke the word of the Lord to him, and to all who were in his house. 1
6.33 He took them the same hour of the night, and washed their stripes, and was immediately baptized, he and all his household.
17.4 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.
18.2 He found a certain Jew named Aquila, a man of Pontus by race, who had recently come from Italy, with his wife Priscilla, because Claudius had commanded all the Jews to depart from Rome. He came to them,
18.4 He reasoned in the synagogue every Sabbath, and persuaded Jews and Greeks.
18.6 When they opposed him and blasphemed, he shook out his clothing and said to them, "Your blood be on your own heads! I am clean. From now on, I will go to the Gentiles!" 18.7 He departed there, and went into the house of a certain man named Justus, one who worshiped God, whose house was next door to the synagogue. 18.8 Crispus, the ruler of the synagogue, believed in the Lord with all his house. Many of the Corinthians, hearing, believed and were baptized.
18.18 Paul, having stayed after this yet many days, took his leave of the brothers, and sailed from there for Syria, with Priscilla and Aquila with him. He shaved his head in Cenchreae, for he had a vow. 18.19 He came to Ephesus, and he left them there; but he himself entered into the synagogue, and reasoned with the Jews.
18.24 Now a certain Jew named Apollos, an Alexandrian by race, an eloquent man, came to Ephesus. He was mighty in the Scriptures.
18.25 This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things concerning Jesus, although he knew only the baptism of John.
18.26 He began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside, and explained to him the way of God more accurately.
18.27 When he had determined to pass over into Achaia, the brothers encouraged him, and wrote to the disciples to receive him. When he had come, he helped them much, who had believed through grace;
19.1 It happened that, while Apollos was at Corinth, Paul, having passed through the upper country, came to Ephesus, and found certain disciples.
19.4 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."
21.20 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. ' ' None |
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13. New Testament, Colossians, 4.15 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Aquila • Priscilla (and Aquila)
Found in books: Esler (2000), The Early Christian World, 427; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 359
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4.15 Ἀσπάσασθε τοὺς ἐν Λαοδικίᾳ ἀδελφοὺς καὶ Νύμφαν καὶ τὴν κατʼ οἶκον αὐτῆς ἐκκλησίαν.'' None | sup>
4.15 Greet the brothers who are in Laodicea, and Nymphas, and the assembly that is in his house. '' None |
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14. New Testament, Galatians, 2.13, 2.15 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Aquila
Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 12; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 333; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 373
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2.13 καὶ συνυπεκρίθησαν αὐτῷ καὶ οἱ λοιποὶ Ἰουδαῖοι, ὥστε καὶ Βαρνάβας συναπήχθη αὐτῶν τῇ ὑποκρίσει.
2.15 Ἡμεῖς φύσει Ἰουδαῖοι καὶ οὐκ ἐξ ἐθνῶν ἁμαρτωλοί,'' None | sup>
2.13 And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy.
2.15 "We, being Jews by nature, and not Gentile sinners, '' None |
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15. New Testament, Philippians, 4.18 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Aquila • Priscilla (and Aquila)
Found in books: Esler (2000), The Early Christian World, 427; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 159
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4.18 ἀπέχω δὲ πάντα καὶ περισσεύω· πεπλήρωμαι δεξάμενος παρὰ Ἐπαφροδίτου τὰ παρʼ ὑμῶν,ὀσμὴν εὐωδίας,θυσίαν δεκτήν, εὐάρεστον τῷ θεῷ.'' None | sup>
4.18 But I have all things, and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God. '' None |
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16. New Testament, Romans, 16.1, 16.3-16.7 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Aquila • Aquila and Prisca(-illa) • Aquila, • Priscilla (and Aquila)
Found in books: Brooten (1982), Women Leaders in the Ancient Synagogue, 39; Esler (2000), The Early Christian World, 427; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 14, 20, 69, 75; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 71; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 373, 450
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16.1 Συνίστημι δὲ ὑμῖν Φοίβην τὴν ἀδελφὴν ἡμῶν, οὖσαν καὶ διάκονον τῆς ἐκκλησίας τῆς ἐν Κενχρεαῖς,
16.3 Ἀσπάσασθε Πρίσκαν καὶ Ἀκύλαν τοὺς συνεργούς μου ἐν Χριστῷ Ἰησοῦ, 16.4 οἵτινες ὑπὲρ τῆς ψυχῆς μου τὸν ἑαυτῶν τράχηλον ὑπέθηκαν, οἷς οὐκ ἐγὼ μόνος εὐχαριστῶ ἀλλὰ καὶ πᾶσαι αἱ ἐκκλησίαι τῶν ἐθνῶν, 16.5 καὶ τὴν κατʼ οἶκον αὐτῶν ἐκκλησίαν. ἀσπάσασθε Ἐπαίνετον τὸν ἀγαπητόν μου, ὅς ἐστιν ἀπαρχὴ τῆς Ἀσίας εἰς Χριστόν. 16.6 ἀσπάσασθε Μαρίαν, ἥτις πολλὰ ἐκοπίασεν εἰς ὑμᾶς. 16.7 ἀσπάσασθε Ἀνδρόνικον καὶ Ἰουνίαν τοὺς συγγενεῖς μου καὶ συναιχμαλώτους μου, οἵτινές εἰσιν ἐπίσημοι ἐν τοῖς ἀποστόλοις, οἳ καὶ πρὸ ἐμοῦ γέγοναν ἐν Χριστῷ.'' None | sup>
16.1 I commend to you Phoebe, our sister, who is a servant of the assembly that is at Cenchreae,
16.3 Greet Prisca and Aquila, my fellow workers in Christ Jesus, 16.4 who for my life, laid down their own necks; to whom not only I give thanks, but also all the assemblies of the Gentiles. 16.5 Greet the assembly that is in their house. Greet Epaenetus, my beloved, who is the first fruits of Achaia to Christ. 16.6 Greet Mary, who labored much for us. 16.7 Greet Andronicus and Junias, my relatives and my fellow prisoners, who are notable among the apostles, who also were in Christ before me. '' None |
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17. Tacitus, Annals, 1.28.2-1.28.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • aquilae • birds, eagle-owls
Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 164; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 72
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1.28.2 \xa0It was a night of menace and foreboded a\xa0day of blood, when chance turned peace-maker: for suddenly the moon was seen to be losing light in a clear sky. The soldiers, who had no inkling of the reason, took it as an omen of the present state of affairs: the labouring planet was an emblem of their own struggles, and their road would lead them to a happy goal, if her brilliance and purity could be restored to the goddess! Accordingly, the silence was broken by a boom of brazen gongs and the blended notes of trumpet and horn. The watchers rejoiced or mourned as their deity brightened or faded, until rising clouds curtained off the view and she set, as they believed, in darkness. Then â\x80\x94 so pliable to superstition are minds once unbalanced â\x80\x94 they began to bewail the eternal hardships thus foreshadowed and their crimes from which the face of heaven was averted. This turn of the scale, the Caesar reflected, must be put to use: wisdom should reap where chance had sown. He ordered a round of the tents to be made. Clemens, the centurion, was sent for, along with any other officer whose qualities had made him popular with the ranks. These insinuated themselves everywhere, among the watches, the patrols, the sentries at the gates, suggesting hope and emphasizing fear. "How long must we besiege the son of our emperor? What is to be the end of our factions? Are we to swear fealty to Percennius and Vibulenus? Will Percennius and Vibulenus give the soldier his pay â\x80\x94 his grant of land at his discharge? Are they, in fine, to dispossess the stock of Nero and Drusus and take over the sovereignty of the Roman People? Why, rather, as we were the last to offend, are we not the first to repent? Reforms demanded collectively are slow in coming: private favour is quickly earned and as quickly paid." The leaven worked; and under the influence of their mutual suspicions they separated once more recruit from veteran, legion from legion. Then, gradually the instinct of obedience returned; they abandoned the gates and restored to their proper places the ensigns which they had grouped together at the beginning of the mutiny. < 1.28.3 \xa0It was a night of menace and foreboded a\xa0day of blood, when chance turned peace-maker: for suddenly the moon was seen to be losing light in a clear sky. The soldiers, who had no inkling of the reason, took it as an omen of the present state of affairs: the labouring planet was an emblem of their own struggles, and their road would lead them to a happy goal, if her brilliance and purity could be restored to the goddess! Accordingly, the silence was broken by a boom of brazen gongs and the blended notes of trumpet and horn. The watchers rejoiced or mourned as their deity brightened or faded, until rising clouds curtained off the view and she set, as they believed, in darkness. Then â\x80\x94 so pliable to superstition are minds once unbalanced â\x80\x94 they began to bewail the eternal hardships thus foreshadowed and their crimes from which the face of heaven was averted. This turn of the scale, the Caesar reflected, must be put to use: wisdom should reap where chance had sown. He ordered a round of the tents to be made. Clemens, the centurion, was sent for, along with any other officer whose qualities had made him popular with the ranks. These insinuated themselves everywhere, among the watches, the patrols, the sentries at the gates, suggesting hope and emphasizing fear. "How long must we besiege the son of our emperor? What is to be the end of our factions? Are we to swear fealty to Percennius and Vibulenus? Will Percennius and Vibulenus give the soldier his pay â\x80\x94 his grant of land at his discharge? Are they, in fine, to dispossess the stock of Nero and Drusus and take over the sovereignty of the Roman People? Why, rather, as we were the last to offend, are we not the first to repent? Reforms demanded collectively are slow in coming: private favour is quickly earned and as quickly paid." The leaven worked; and under the influence of their mutual suspicions they separated once more recruit from veteran, legion from legion. Then, gradually the instinct of obedience returned; they abandoned the gates and restored to their proper places the ensigns which they had grouped together at the beginning of the mutiny. <'' None |
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18. None, None, nan (1st cent. CE - missingth cent. CE)
Tagged with subjects: • eagle
Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 207; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 83, 190
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19. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Aquila • Dialogue of Timothy and Aquila
Found in books: Gera (2014), Judith, 17; Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 130
| 14b מורד במלכות הוא ולא צריך למידייניה אמרה לו עדיין שאול קיים ולא יצא טבעך בעולם אמר לה (שמואל א כה, לג) ברוך טעמך וברוכה את אשר כליתני היום הזה מבא בדמים,דמים תרתי משמע אלא מלמד שגילתה את שוקה והלך לאורה ג' פרסאות אמר לה השמיעי לי אמרה לו (שמואל א כה, לא) לא תהיה זאת לך לפוקה זאת מכלל דאיכא אחריתי ומאי ניהו מעשה דבת שבע ומסקנא הכי הואי,(שמואל א כה, כט) והיתה נפש אדוני צרורה בצרור החיים כי הוות מיפטרא מיניה אמרה ליה (שמואל א כה, לא) והטיב ה' לאדוני וזכרת את אמתך,אמר רב נחמן היינו דאמרי אינשי איתתא בהדי שותא פילכא איכא דאמרי שפיל ואזיל בר אווזא ועינוהי מיטייפי,חולדה דכתיב (מלכים ב כב, יד) וילך חלקיהו הכהן ואחיקם ועכבור וגו' ובמקום דקאי ירמיה היכי מתנביא איהי אמרי בי רב משמיה דרב חולדה קרובת ירמיה היתה ולא הוה מקפיד עליה,ויאשיה גופיה היכי שביק ירמיה ומשדר לגבה אמרי דבי רבי שילא מפני שהנשים רחמניות הן,ר' יוחנן אמר ירמיה לא הוה התם שהלך להחזיר עשרת השבטים ומנלן דאהדור דכתיב (יחזקאל ז, יג) כי המוכר אל הממכר לא ישוב אפשר יובל בטל ונביא מתנבא עליו שיבטל אלא מלמד שירמיה החזירן,ויאשיהו בן אמון מלך עליהן דכתיב (מלכים ב כג, יז) ויאמר מה הציון הלז אשר אני רואה ויאמרו אליו אנשי העיר הקבר איש האלהים אשר בא מיהודה ויקרא את הדברים האלה אשר עשית על המזבח בבית אל וכי מה טיבו של יאשיהו על המזבח בבית אל אלא מלמד שיאשיהו מלך עליהן רב נחמן אמר מהכא (הושע ו, יא) גם יהודה שת קציר לך בשובי שבות עמי,אסתר דכתיב (אסתר ה, א) ויהי ביום השלישי ותלבש אסתר מלכות בגדי מלכות מיבעי ליה אלא שלבשתה רוח הקדש כתיב הכא ותלבש וכתיב התם (דברי הימים א יב, יט) ורוח לבשה את עמשי וגו',אמר רב נחמן לא יאה יהירותא לנשי תרתי נשי יהירן הויין וסניין שמייהו חדא שמה זיבורתא וחדא שמה כרכושתא זיבורתא כתיב בה (שופטים ד, ו) ותשלח ותקרא לברק ואילו איהי לא אזלה לגביה כרכושתא כתיב בה (מלכים ב כב, טו) אמרו לאיש ולא אמרה אמרו למלך,אמר רב נחמן חולדה מבני בניו של יהושע היתה כתיב הכא (מלכים ב כב, יד) בן חרחס וכתיב התם (שופטים ב,ט) בתמנת חרס,איתיביה רב עינא סבא לרב נחמן שמונה נביאים והם כהנים יצאו מרחב הזונה ואלו הן נריה ברוך ושריה מחסיה ירמיה חלקיה חנמאל ושלום רבי יהודה אומר אף חולדה הנביאה מבני בניה של רחב הזונה היתה כתיב הכא בן תקוה (מלכים ב כב, יד) וכתיב התם (יהושע ב, יח) את תקות חוט השני,אמר ליה עינא סבא ואמרי לה פתיא אוכמא מיני ומינך תסתיים שמעתא דאיגיירא ונסבה יהושע ומי הוו ליה זרעא ליהושע והכתיב (דברי הימים א ז, כז) נון בנו יהושע בנו בני לא הוו ליה בנתן הוו ליה"" None | 14b Nabal, your husband, is a rebel against the throne, as David had already been anointed as king by the prophet Samuel, and Nabal refused his orders. And therefore there is no need to try him, as a rebel is not accorded the ordinary prescriptions governing judicial proceedings. Abigail said to him: You lack the authority to act in this manner, as Saul is still alive. He is the king in actual practice, and your seal tivakha has not yet spread across the world, i.e., your kingship is not yet known to all. Therefore, you are not authorized to try someone for rebelling against the monarchy. David accepted her words and said to her: “And blessed be your discretion and blessed be you who have kept me this day from coming to bloodguiltiness damim” (I\xa0Samuel 25:33).,The Gemara asks: The plural term damim, literally, bloods, indicates two. Why did David not use the singular term dam? Rather, this teaches that Abigail revealed her thigh, and he lusted after her, and he went three parasangs by the fire of his desire for her, and said to her: Listen to me, i.e., listen to me and allow me to be intimate with you. Abigail then said to him: “Let this not be a stumbling block for you” (I\xa0Samuel 25:31). By inference, from the word “this,” it can be understood that there is someone else who will in fact be a stumbling block for him, and what is this referring to? The incident involving Bathsheba. And in the end this is what was, as indeed he stumbled with Bathsheba. This demonstrates that Abigail was a prophetess, as she knew that this would occur. This also explains why David blessed Abigail for keeping him from being responsible for two incidents involving blood that day: Abigail’s menstrual blood and the shedding of Nabal’s blood.,Apropos Abigail, the Gemara explains additional details in the story. Abigail said to David: “Yet the soul of my lord shall be bound in the bond of life with the Lord your God” (I\xa0Samuel 25:29), and when she parted from him she said to him: “And when the Lord shall have dealt well with my lord, and you shall remember your handmaid” (I\xa0Samuel 25:31).,Rav Naḥman said that this explains the folk saying that people say: While a woman is engaged in conversation she also holds the spindle, i.e., while a woman is engaged in one activity she is already taking steps with regard to another. Abigail came to David in order to save her husband Nabal, but at the same time she indicates that if her husband dies, David should remember her and marry her. And indeed, after Nabal’s death David took Abigail for his wife. Some say that Rav Naḥman referred to a different saying: The goose stoops its head as it goes along, but its eyes look on from afar to find what it is looking for. So too, Abigail acted in similar fashion.,Huldah was a prophetess, as it is written: “So Hilkiah the priest and Ahikam and Achbor and Shaphan and Asaiah went to Huldah the prophetess” (II\xa0Kings 22:14) as emissaries of King Josiah. The Gemara asks: But if Jeremiah was found there, how could she prophesy? Out of respect for Jeremiah, who was her superior, it would have been fitting that she not prophesy in his presence. The Sages of the school of Rav say in the name of Rav: Huldah was a close relative of Jeremiah, and he did not object to her prophesying in his presence.,The Gemara asks: But how could Josiah himself ignore Jeremiah and send emissaries to Huldah? The Sages of the school of Rabbi Sheila say: Because women are more compassionate, and he hoped that what she would tell them would not be overly harsh.,Rabbi Yoḥa said a different answer: Jeremiah was not there at the time, because he went to bring back the ten tribes from their exile. And from where do we derive that he brought them back? As it is written: “For the seller shall not return to that which he has sold” (Ezekiel 7:13), i.e., Ezekiel prophesied that in the future the Jubilee Year would no longer be in effect. Now is it possible that the Jubilee had already been annulled? The halakhot of the Jubilee Year apply only when all of the tribes of Israel are settled in their respective places, which could not have happened since the exile of the ten tribes more than a century earlier, but the prophet is prophesying that it will cease only in the future. Rather, this teaches that Jeremiah brought back the ten tribes from their exile.,And Josiah the son of Amon ruled over the ten tribes, as it is written: “Then he said: What monument is that which I see? And the men of the city told him, It is the tomb of the man of God who came from Judah and proclaimed these things that you have done against the altar of Bethel” (II\xa0Kings 23:17). Now what connection did Josiah, king of Judea, have with the altar at Bethel, a city in the kingdom of Israel? Rather, this teaches that Josiah ruled over the ten tribes of Israel. Rav Naḥman said: Proof that the tribes returned may be adduced from the verse here: “Also, O Judah, there is a harvest appointed for you, when I would return the captivity of My people” (Hosea\xa06:11), which indicates that they returned to their places.,Esther was also a prophetess, as it is written: “And it came to pass on the third day that Esther clothed herself in royalty” (Esther 5:1). It should have said: Esther clothed herself in royal garments. Rather, this alludes to the fact that she clothed herself with a divine spirit of inspiration. It is written here: “And she clothed herself,” and it is written elsewhere: “And the spirit clothed Amasai” (I\xa0Chronicles 12:19). Just as there the reference is to being enclothed by a spirit, so too Esther was enclothed by a spirit of divine inspiration.,An additional point is mentioned with regard to the prophetesses. Rav Naḥman said: Haughtiness is not befitting a woman. And a proof to this is that there were two haughty women, whose names were identical to the names of loathsome creatures. One, Deborah, was called a hornet, as her Hebrew name, Devorah, means hornet; and one, Huldah, was called a marten, as her name is the Hebrew term for that creature. From where is it known that they were haughty? With regard to Deborah, the hornet, it is written: “And she sent and called Barak” (Judges 4:6), but she herself did not go to him. And with regard to Huldah, the marten, it is written: “Say to the man that sent you to me” (II\xa0Kings 22:15), but she did not say: Say to the king.,Furthermore, Rav Naḥman said: Huldah was a descendant of Joshua. An allusion to this is written here: “Huldah the prophetess, the wife of Shallum, the son of Tikvah, the son of Harhas ḥarḥas” (II\xa0Kings 22:14), and it says elsewhere with regard to Joshua: “And they buried him in the border of his inheritance in Timnath-heres ḥeres” (Judges\xa02:9), therefore intimating that there is a certain connection between them.,Rav Eina the Elder raised an objection from a baraita to Rav Naḥman’s teaching. The baraita indicates that Huldah was in fact a descendant of Rahab, and seemingly not of Joshua: Eight prophets, who were also priests, descended from Rahab the prostitute, and they are: Neriah; his son Baruch; Seraiah; Mahseiah; Jeremiah; his father, Hilkiah; Jeremiah’s cousin Hanamel; and Hanamel’s father, Shallum. Rabbi Yehuda said: So too, Huldah the prophetess was a descendant of Rahab the prostitute, as it is written here with regard to Huldah: “The son of Tikvah,” and it is written elsewhere in reference to Rahab’s escape from the destruction of Jericho: “This cord of tikvat scarlet thread” (Joshua\xa02:18).,Rav Naḥman responded to Eina the Elder and said to him: Eina the Elder, and some say that he said to him: Blackened pot, i.e., my colleague in Torah, who has toiled and blackened his face in Torah study, from me and from you the matter may be concluded, i.e., the explanation lies in a combination of our two statements. For Rahab converted and married Joshua, and therefore Huldah descended from both Joshua and Rahab. The Gemara raises a difficulty: But did Joshua have any descendants? But isn’t it written in the genealogical list of the tribe of Ephraim: “Nun his son, Joshua his son” (I\xa0Chronicles 7:27)? The listing does not continue any further, implying that Joshua had no sons. The Gemara answers: Indeed, he did not have sons, but he did have daughters.'' None |
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20. None, None, nan (5th cent. CE - 6th cent. CE)
Tagged with subjects: • Aquila (translator) • Aquila’s translation
Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 308, 311; Veltri (2006), Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions. 166
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