1. Hebrew Bible, Psalms, 8.4-8.6, 9.19, 11.4, 28.2, 68.18-68.19, 73.24, 110.1, 138.7-138.15, 139.7-139.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 44, 59, 304, 316, 317, 326, 336, 337, 594, 604, 605, 606, 607| 8.4. "כִּי־אֶרְאֶה שָׁמֶיךָ מַעֲשֵׂי אֶצְבְּעֹתֶיךָ יָרֵחַ וְכוֹכָבִים אֲשֶׁר כּוֹנָנְתָּה׃", 8.5. "מָה־אֱנוֹשׁ כִּי־תִזְכְּרֶנּוּ וּבֶן־אָדָם כִּי תִפְקְדֶנּוּ׃", 8.6. "וַתְּחַסְּרֵהוּ מְּעַט מֵאֱלֹהִים וְכָבוֹד וְהָדָר תְּעַטְּרֵהוּ׃", 9.19. "כִּי לֹא לָנֶצַח יִשָּׁכַח אֶבְיוֹן תִּקְוַת ענוים [עֲנִיִּים] תֹּאבַד לָעַד׃", 11.4. "יְהוָה בְּהֵיכַל קָדְשׁוֹ יְהוָה בַּשָּׁמַיִם כִּסְאוֹ עֵינָיו יֶחֱזוּ עַפְעַפָּיו יִבְחֲנוּ בְּנֵי אָדָם׃", 28.2. "שְׁמַע קוֹל תַּחֲנוּנַי בְּשַׁוְּעִי אֵלֶיךָ בְּנָשְׂאִי יָדַי אֶל־דְּבִיר קָדְשֶׁךָ׃", 68.18. "רֶכֶב אֱלֹהִים רִבֹּתַיִם אַלְפֵי שִׁנְאָן אֲדֹנָי בָם סִינַי בַּקֹּדֶשׁ׃", 68.19. "עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶּׁבִי לָקַחְתָּ מַתָּנוֹת בָּאָדָם וְאַף סוֹרְרִים לִשְׁכֹּן יָהּ אֱלֹהִים׃", 73.24. "בַּעֲצָתְךָ תַנְחֵנִי וְאַחַר כָּבוֹד תִּקָּחֵנִי׃", 110.1. "לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃", 138.7. "אִם־אֵלֵךְ בְּקֶרֶב צָרָה תְּחַיֵּנִי עַל אַף אֹיְבַי תִּשְׁלַח יָדֶךָ וְתוֹשִׁיעֵנִי יְמִינֶךָ׃", 138.8. "יְהוָה יִגְמֹר בַּעֲדִי יְהוָה חַסְדְּךָ לְעוֹלָם מַעֲשֵׂי יָדֶיךָ אַל־תֶּרֶף׃", 139.7. "אָנָה אֵלֵךְ מֵרוּחֶךָ וְאָנָה מִפָּנֶיךָ אֶבְרָח׃", 139.8. "אִם־אֶסַּק שָׁמַיִם שָׁם אָתָּה וְאַצִּיעָה שְּׁאוֹל הִנֶּךָּ׃", 139.9. "אֶשָּׂא כַנְפֵי־שָׁחַר אֶשְׁכְּנָה בְּאַחֲרִית יָם׃", 139.11. "וָאֹמַר אַךְ־חֹשֶׁךְ יְשׁוּפֵנִי וְלַיְלָה אוֹר בַּעֲדֵנִי׃", 139.12. "גַּם־חֹשֶׁךְ לֹא־יַחְשִׁיךְ מִמֶּךָ וְלַיְלָה כַּיּוֹם יָאִיר כַּחֲשֵׁיכָה כָּאוֹרָה׃", 139.13. "כִּי־אַתָּה קָנִיתָ כִלְיֹתָי תְּסֻכֵּנִי בְּבֶטֶן אִמִּי׃", 139.14. "אוֹדְךָ עַל כִּי נוֹרָאוֹת נִפְלֵיתִי נִפְלָאִים מַעֲשֶׂיךָ וְנַפְשִׁי יֹדַעַת מְאֹד׃", 139.15. "לֹא־נִכְחַד עָצְמִי מִמֶּךָּ אֲשֶׁר־עֻשֵּׂיתִי בַסֵּתֶר רֻקַּמְתִּי בְּתַחְתִּיּוֹת אָרֶץ׃", | 8.4. "When I behold Thy heavens, the work of Thy fingers, The moon and the stars, which Thou hast established;", 8.5. "What is man, that Thou art mindful of him? And the son of man, that Thou thinkest of him?", 8.6. "Yet Thou hast made him but little lower than the angels, And hast crowned him with glory and honour.", 9.19. "For the needy shall not alway be forgotten, Nor the expectation of the poor perish for ever.", 11.4. "The LORD is in His holy temple, the LORD, His throne is in heaven; His eyes behold, His eyelids try, the children of men.", 28.2. "Hear the voice of my supplications, when I cry unto Thee, When I lift up my hands toward Thy holy Sanctuary.", 68.18. "The chariots of God are myriads, even thousands upon thousands; The Lord is among them, as in Sinai, in holiness.", 68.19. "Thou hast ascended on high, Thou hast led captivity captive; Thou hast received gifts among men, Yea, among the rebellious also, that the LORD God might dwell there.", 73.24. "Thou wilt guide me with Thy counsel, And afterward receive me with glory.", 110.1. "A Psalm of David. The LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool.'", 138.7. "Though I walk in the midst of trouble, Thou quickenest me; Thou stretchest forth Thy hand against the wrath of mine enemies, And Thy right hand doth save me.", 138.8. "The LORD will accomplish that which concerneth me; Thy mercy, O LORD, endureth for ever; Forsake not the work of Thine own hands.", 139.7. "Whither shall I go from Thy spirit? Or whither shall I flee from Thy presence?", 139.8. "If I ascend up into heaven, Thou art there; If I make my bed in the nether-world, behold, Thou art there.", 139.9. "If I take the wings of the morning, And dwell in the uttermost parts of the sea;", 139.10. "Even there would Thy hand lead me, And Thy right hand would hold me.", 139.11. "And if I say: ‘Surely the darkness shall envelop me, And the light about me shall be night';", 139.12. "Even the darkness is not too dark for Thee, But the night shineth as the day; The darkness is even as the light.", 139.13. "For Thou hast made my reins; Thou hast knit me together in my mother's womb.", 139.14. "I will give thanks unto Thee, for I am fearfully and wonderfully made; Wonderful are Thy works; and that my soul knoweth right well.", 139.15. "My frame was not hidden from Thee, When I was made in secret, And curiously wrought in the lowest parts of the earth.", |
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2. Hebrew Bible, Proverbs, 24.11, 25.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 38, 274| 24.11. "הַצֵּל לְקֻחִים לַמָּוֶת וּמָטִים לַהֶרֶג אִם־תַּחְשׂוֹךְ׃", 25.2. "כְּבֹד אֱלֹהִים הַסְתֵּר דָּבָר וּכְבֹד מְלָכִים חֲקֹר דָּבָר׃", 25.2. "מַעֲדֶה בֶּגֶד בְּיוֹם קָרָה חֹמֶץ עַל־נָתֶר וְשָׁר בַּשִּׁרִים עַל לֶב־רָע׃", | 24.11. "Deliver them that are drawn unto death; And those that are ready to be slain wilt thou forbear to rescue?", 25.2. "It is the glory of God to conceal a thing; but the glory of kings is to search out a matter.", |
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3. Hebrew Bible, Deuteronomy, 5.21, 5.24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 405| 5.21. "וַתֹּאמְרוּ הֵן הֶרְאָנוּ יְהוָה אֱלֹהֵינוּ אֶת־כְּבֹדוֹ וְאֶת־גָּדְלוֹ וְאֶת־קֹלוֹ שָׁמַעְנוּ מִתּוֹךְ הָאֵשׁ הַיּוֹם הַזֶּה רָאִינוּ כִּי־יְדַבֵּר אֱלֹהִים אֶת־הָאָדָם וָחָי׃", 5.24. "קְרַב אַתָּה וּשֲׁמָע אֵת כָּל־אֲשֶׁר יֹאמַר יְהוָה אֱלֹהֵינוּ וְאַתְּ תְּדַבֵּר אֵלֵינוּ אֵת כָּל־אֲשֶׁר יְדַבֵּר יְהוָה אֱלֹהֵינוּ אֵלֶיךָ וְשָׁמַעְנוּ וְעָשִׂינוּ׃", | 5.21. "and ye said: ‘Behold, the LORD our God hath shown us His glory and His greatness, and we have heard His voice out of the midst of the fire; we have seen this day that God doth speak with man, and he liveth.", 5.24. "Go thou near, and hear all that the LORD our God may say; and thou shalt speak unto us all that the LORD our God may speak unto thee; and we will hear it and do it.’", |
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4. Hebrew Bible, Exodus, 15.1, 18.11, 24.10, 25.8-25.9, 25.40, 30.7, 33.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 50, 67, 68, 75, 83, 126, 143, 332, 386, 405, 407| 15.1. "אָז יָשִׁיר־מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת לַיהוָה וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃", 15.1. "נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָלֲלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים׃", 18.11. "עַתָּה יָדַעְתִּי כִּי־גָדוֹל יְהוָה מִכָּל־הָאֱלֹהִים כִּי בַדָּבָר אֲשֶׁר זָדוּ עֲלֵיהֶם׃", 25.8. "וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם׃", 25.9. "כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אוֹתְךָ אֵת תַּבְנִית הַמִּשְׁכָּן וְאֵת תַּבְנִית כָּל־כֵּלָיו וְכֵן תַּעֲשׂוּ׃", 30.7. "וְהִקְטִיר עָלָיו אַהֲרֹן קְטֹרֶת סַמִּים בַּבֹּקֶר בַּבֹּקֶר בְּהֵיטִיבוֹ אֶת־הַנֵּרֹת יַקְטִירֶנָּה׃", | 15.1. "Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying: I will sing unto the LORD, for He is highly exalted; The horse and his rider hath He thrown into the sea.", 18.11. "Now I know that the LORD is greater than all gods; yea, for that they dealt proudly against them.’", 24.10. "and they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness.", 25.8. "And let them make Me a sanctuary, that I may dwell among them.", 25.9. "According to all that I show thee, the pattern of the tabernacle, and the pattern of all the furniture thereof, even so shall ye make it.", 25.40. "And see that thou make them after their pattern, which is being shown thee in the mount.", 30.7. "And Aaron shall burn thereon incense of sweet spices; every morning, when he dresseth the lamps, he shall burn it.", 33.20. "And He said: ‘Thou canst not see My face, for man shall not see Me and live.’", |
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5. Hebrew Bible, Genesis, 1.6-1.7, 1.26, 5.24, 6.1, 6.4, 14.18-14.19, 15.17, 21.19, 22.2, 25.8, 25.17, 28.12, 35.29, 49.33 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 215; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 20, 34, 36, 37, 38, 39, 40, 44, 46, 47, 48, 57, 58, 68, 75, 126, 128, 131, 169, 317, 333| 1.6. "וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם׃", 1.7. "וַיַּעַשׂ אֱלֹהִים אֶת־הָרָקִיעַ וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ וַיְהִי־כֵן׃", 1.26. "וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃", 5.24. "וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃", 6.1. "וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃", 6.1. "וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃", 6.4. "הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃", 14.18. "וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיוֹן׃", 14.19. "וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃", 15.17. "וַיְהִי הַשֶּׁמֶשׁ בָּאָה וַעֲלָטָה הָיָה וְהִנֵּה תַנּוּר עָשָׁן וְלַפִּיד אֵשׁ אֲשֶׁר עָבַר בֵּין הַגְּזָרִים הָאֵלֶּה׃", 21.19. "וַיִּפְקַח אֱלֹהִים אֶת־עֵינֶיהָ וַתֵּרֶא בְּאֵר מָיִם וַתֵּלֶךְ וַתְּמַלֵּא אֶת־הַחֵמֶת מַיִם וַתַּשְׁקְ אֶת־הַנָּעַר׃", 22.2. "וַיֹּאמֶר קַח־נָא אֶת־בִּנְךָ אֶת־יְחִידְךָ אֲשֶׁר־אָהַבְתָּ אֶת־יִצְחָק וְלֶךְ־לְךָ אֶל־אֶרֶץ הַמֹּרִיָּה וְהַעֲלֵהוּ שָׁם לְעֹלָה עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיךָ׃", 22.2. "וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיֻּגַּד לְאַבְרָהָם לֵאמֹר הִנֵּה יָלְדָה מִלְכָּה גַם־הִוא בָּנִים לְנָחוֹר אָחִיךָ׃", 25.8. "וַיִּגְוַע וַיָּמָת אַבְרָהָם בְּשֵׂיבָה טוֹבָה זָקֵן וְשָׂבֵעַ וַיֵּאָסֶף אֶל־עַמָּיו׃", 25.17. "וְאֵלֶּה שְׁנֵי חַיֵּי יִשְׁמָעֵאל מְאַת שָׁנָה וּשְׁלֹשִׁים שָׁנָה וְשֶׁבַע שָׁנִים וַיִּגְוַע וַיָּמָת וַיֵּאָסֶף אֶל־עַמָּיו׃", 28.12. "וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ׃", 35.29. "וַיִּגְוַע יִצְחָק וַיָּמָת וַיֵּאָסֶף אֶל־עַמָּיו זָקֵן וּשְׂבַע יָמִים וַיִּקְבְּרוּ אֹתוֹ עֵשָׂו וְיַעֲקֹב בָּנָיו׃", 49.33. "וַיְכַל יַעֲקֹב לְצַוֺּת אֶת־בָּנָיו וַיֶּאֱסֹף רַגְלָיו אֶל־הַמִּטָּה וַיִּגְוַע וַיֵּאָסֶף אֶל־עַמָּיו׃", | 1.6. "And God said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.’", 1.7. "And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so.", 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.’", 5.24. "And Enoch walked with God, and he was not; for God took him.", 6.1. "And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,", 6.4. "The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.", 14.18. "And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High.", 14.19. "And he blessed him, and said: ‘Blessed be Abram of God Most High, Maker of heaven and earth;", 15.17. "And it came to pass, that, when the sun went down, and there was thick darkness, behold a smoking furnace, and a flaming torch that passed between these pieces.", 21.19. "And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink.", 22.2. "And He said: ‘Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.’", 25.8. "And Abraham expired, and died in a good old age, an old man, and full of years; and was gathered to his people.", 25.17. "And these are the years of the life of Ishmael, a hundred and thirty and seven years; and he expired and died; and was gathered unto his people.", 28.12. "And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it.", 35.29. "And Isaac expired, and died, and was gathered unto his people, old and full of days; and Esau and Jacob his sons buried him.", 49.33. "And when Jacob made an end of charging his sons, he gathered up his feet into the bed, and expired, and was gathered unto his people.", |
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6. Hebrew Bible, Hosea, 14.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 475 | 14.10. "Whoso is wise, let him understand these things, Whoso is prudent, let him know them. For the ways of the LORD are right, And the just do walk in them; But transgressors do stumble therein.", |
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7. Hebrew Bible, Song of Songs, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 378| 4.13. "שְׁלָחַיִךְ פַּרְדֵּס רִמּוֹנִים עִם פְּרִי מְגָדִים כְּפָרִים עִם־נְרָדִים׃", | 4.13. Thy shoots are a park of pomegranates, With precious fruits; Henna with spikenard plants, |
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8. Hebrew Bible, Numbers, 5.17, 19.17, 33.55 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ascent to heaven Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 215; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 397| 5.17. "וְלָקַח הַכֹּהֵן מַיִם קְדֹשִׁים בִּכְלִי־חָרֶשׂ וּמִן־הֶעָפָר אֲשֶׁר יִהְיֶה בְּקַרְקַע הַמִּשְׁכָּן יִקַּח הַכֹּהֵן וְנָתַן אֶל־הַמָּיִם׃", 19.17. "וְלָקְחוּ לַטָּמֵא מֵעֲפַר שְׂרֵפַת הַחַטָּאת וְנָתַן עָלָיו מַיִם חַיִּים אֶל־כֶּלִי׃", 33.55. "וְאִם־לֹא תוֹרִישׁוּ אֶת־יֹשְׁבֵי הָאָרֶץ מִפְּנֵיכֶם וְהָיָה אֲשֶׁר תּוֹתִירוּ מֵהֶם לְשִׂכִּים בְּעֵינֵיכֶם וְלִצְנִינִם בְּצִדֵּיכֶם וְצָרֲרוּ אֶתְכֶם עַל־הָאָרֶץ אֲשֶׁר אַתֶּם יֹשְׁבִים בָּהּ׃", | 5.17. "And the priest shall take holy water in an earthen vessel; and of the dust that is on the floor of the tabernacle the priest shall take, and put it into the water.", 19.17. "And for the unclean they shall take of the ashes of the burning of the purification from sin, and running water shall be put thereto in a vessel.", 33.55. "But if ye will not drive out the inhabitants of the land from before you, then shall those that ye let remain of them be as thorns in your eyes, and as pricks in your sides, and they shall harass you in the land wherein ye dwell.", |
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9. Hebrew Bible, Job, 1.7, 4.13, 7.14, 33.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 21, 399| 1.7. "וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן מֵאַיִן תָּבֹא וַיַּעַן הַשָּׂטָן אֶת־יְהוָה וַיֹּאמַר מִשּׁוּט בָּאָרֶץ וּמֵהִתְהַלֵּךְ בָּהּ׃", 4.13. "בִּשְׂעִפִּים מֵחֶזְיֹנוֹת לָיְלָה בִּנְפֹל תַּרְדֵּמָה עַל־אֲנָשִׁים׃", 7.14. "וְחִתַּתַּנִי בַחֲלֹמוֹת וּמֵחֶזְיֹנוֹת תְּבַעֲתַנִּי׃", 33.15. "בַּחֲלוֹם חֶזְיוֹן לַיְלָה בִּנְפֹל תַּרְדֵּמָה עַל־אֲנָשִׁים בִּתְנוּמוֹת עֲלֵי מִשְׁכָּב׃", | 1.7. "And the LORD said unto Satan: ‘Whence comest thou?’ Then Satan answered the LORD, and said: ‘From going to and fro in the earth, and from walking up and down in it.’", 4.13. "In thoughts from the visions of the night, When deep sleep falleth on men,", 7.14. "Then Thou scarest me with dreams, And terrifiest me through visions;", 33.15. "In a dream, in a vision of the night, When deep sleep falleth upon men, In slumberings upon the bed;", |
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10. Hebrew Bible, Leviticus, 14.5-14.6, 14.50-14.51, 16.2-16.3, 16.11, 16.14-16.15, 24.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ascent to heaven Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 215; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 170, 244| 14.5. "וְשָׁחַט אֶת־הַצִּפֹּר הָאֶחָת אֶל־כְּלִי־חֶרֶשׂ עַל־מַיִם חַיִּים׃", 14.5. "וְצִוָּה הַכֹּהֵן וְשָׁחַט אֶת־הַצִּפּוֹר הָאֶחָת אֶל־כְּלִי־חֶרֶשׂ עַל־מַיִם חַיִּים׃", 14.6. "אֶת־הַצִּפֹּר הַחַיָּה יִקַּח אֹתָהּ וְאֶת־עֵץ הָאֶרֶז וְאֶת־שְׁנִי הַתּוֹלַעַת וְאֶת־הָאֵזֹב וְטָבַל אוֹתָם וְאֵת הַצִּפֹּר הַחַיָּה בְּדַם הַצִּפֹּר הַשְּׁחֻטָה עַל הַמַּיִם הַחַיִּים׃", 14.51. "וְלָקַח אֶת־עֵץ־הָאֶרֶז וְאֶת־הָאֵזֹב וְאֵת שְׁנִי הַתּוֹלַעַת וְאֵת הַצִּפֹּר הַחַיָּה וְטָבַל אֹתָם בְּדַם הַצִּפֹּר הַשְּׁחוּטָה וּבַמַּיִם הַחַיִּים וְהִזָּה אֶל־הַבַּיִת שֶׁבַע פְּעָמִים׃", 16.2. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה דַּבֵּר אֶל־אַהֲרֹן אָחִיךָ וְאַל־יָבֹא בְכָל־עֵת אֶל־הַקֹּדֶשׁ מִבֵּית לַפָּרֹכֶת אֶל־פְּנֵי הַכַּפֹּרֶת אֲשֶׁר עַל־הָאָרֹן וְלֹא יָמוּת כִּי בֶּעָנָן אֵרָאֶה עַל־הַכַּפֹּרֶת׃", 16.2. "וְכִלָּה מִכַּפֵּר אֶת־הַקֹּדֶשׁ וְאֶת־אֹהֶל מוֹעֵד וְאֶת־הַמִּזְבֵּחַ וְהִקְרִיב אֶת־הַשָּׂעִיר הֶחָי׃", 16.3. "כִּי־בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְהוָה תִּטְהָרוּ׃", 16.3. "בְּזֹאת יָבֹא אַהֲרֹן אֶל־הַקֹּדֶשׁ בְּפַר בֶּן־בָּקָר לְחַטָּאת וְאַיִל לְעֹלָה׃", 16.11. "וְהִקְרִיב אַהֲרֹן אֶת־פַּר הַחַטָּאת אֲשֶׁר־לוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ וְשָׁחַט אֶת־פַּר הַחַטָּאת אֲשֶׁר־לוֹ׃", 16.14. "וְלָקַח מִדַּם הַפָּר וְהִזָּה בְאֶצְבָּעוֹ עַל־פְּנֵי הַכַּפֹּרֶת קֵדְמָה וְלִפְנֵי הַכַּפֹּרֶת יַזֶּה שֶׁבַע־פְּעָמִים מִן־הַדָּם בְּאֶצְבָּעוֹ׃", 16.15. "וְשָׁחַט אֶת־שְׂעִיר הַחַטָּאת אֲשֶׁר לָעָם וְהֵבִיא אֶת־דָּמוֹ אֶל־מִבֵּית לַפָּרֹכֶת וְעָשָׂה אֶת־דָּמוֹ כַּאֲשֶׁר עָשָׂה לְדַם הַפָּר וְהִזָּה אֹתוֹ עַל־הַכַּפֹּרֶת וְלִפְנֵי הַכַּפֹּרֶת׃", 24.16. "וְנֹקֵב שֵׁם־יְהוָה מוֹת יוּמָת רָגוֹם יִרְגְּמוּ־בוֹ כָּל־הָעֵדָה כַּגֵּר כָּאֶזְרָח בְּנָקְבוֹ־שֵׁם יוּמָת׃", | 14.5. "And the priest shall command to kill one of the birds in an earthen vessel over running water.", 14.6. "As for the living bird, he shall take it, and the cedar-wood, and the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the bird that was killed over the running water.", 14.50. "And he shall kill one of the birds in an earthen vessel over running water.", 14.51. "And he shall take the cedar-wood, and the hyssop, and the scarlet, and the living bird, and dip them in the blood of the slain bird, and in the running water, and sprinkle the house seven times.", 16.2. "and the LORD said unto Moses: ‘Speak unto Aaron thy brother, that he come not at all times into the holy place within the veil, before the ark-cover which is upon the ark; that he die not; for I appear in the cloud upon the ark-cover.", 16.3. "Herewith shall Aaron come into the holy place: with a young bullock for a sin-offering, and a ram for a burnt-offering.", 16.11. "And Aaron shall present the bullock of the sin-offering, which is for himself, and shall make atonement for himself, and for his house, and shall kill the bullock of the sin-offering which is for himself.", 16.14. "And he shall take of the blood of the bullock, and sprinkle it with his finger upon the ark-cover on the east; and before the ark-cover shall he sprinkle of the blood with his finger seven times.", 16.15. "Then shall he kill the goat of the sin-offering, that is for the people, and bring his blood within the veil, and do with his blood as he did with the blood of the bullock, and sprinkle it upon the ark-cover, and before the ark-cover.", 24.16. "And he that blasphemeth the name of the LORD, he shall surely be put to death; all the congregation shall certainly stone him; as well the stranger, as the home-born, when he blasphemeth the Name, shall be put to death.", |
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11. Hebrew Bible, Jeremiah, 17.12 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 406| 17.12. "כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן מְקוֹם מִקְדָּשֵׁנוּ׃", | 17.12. "Thou throne of glory, on high from the beginning, Thou place of our sanctuary,", |
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| 12. Hesiod, Theogony, a b c\n0 5-6.22-35 5 5 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 97 |
13. Hebrew Bible, 2 Kings, 2.9-2.11 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 34, 40, 44, 50, 57, 76| 2.9. "וַיְהִי כְעָבְרָם וְאֵלִיָּהוּ אָמַר אֶל־אֱלִישָׁע שְׁאַל מָה אֶעֱשֶׂה־לָּךְ בְּטֶרֶם אֶלָּקַח מֵעִמָּךְ וַיֹּאמֶר אֱלִישָׁע וִיהִי־נָא פִּי־שְׁנַיִם בְּרוּחֲךָ אֵלָי׃", 2.11. "וַיְהִי הֵמָּה הֹלְכִים הָלוֹךְ וְדַבֵּר וְהִנֵּה רֶכֶב־אֵשׁ וְסוּסֵי אֵשׁ וַיַּפְרִדוּ בֵּין שְׁנֵיהֶם וַיַּעַל אֵלִיָּהוּ בַּסְעָרָה הַשָּׁמָיִם׃", | 2.9. "And it came to pass, when they were gone over, that Elijah said unto Elisha: ‘Ask what I shall do for thee, before I am taken from thee.’ And Elisha said: ‘I pray thee, let a double portion of thy spirit be upon me.’", 2.10. "And he said: ‘Thou hast asked a hard thing; nevertheless, if thou see me when I am taken from thee, it shall be so unto thee; but if not, it shall not be so.’", 2.11. "And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, which parted them both assunder; and Elijah went up by a whirlwind into heaven.", |
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14. Hebrew Bible, 1 Kings, 6.5-6.31, 7.26, 7.49, 8.6-8.8, 18.42, 22.19 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 75, 76, 326, 332, 398| 6.5. "וַיִּבֶן עַל־קִיר הַבַּיִת יצוע [יָצִיעַ] סָבִיב אֶת־קִירוֹת הַבַּיִת סָבִיב לַהֵיכָל וְלַדְּבִיר וַיַּעַשׂ צְלָעוֹת סָבִיב׃", 6.6. "היצוע [הַיָּצִיעַ] הַתַּחְתֹּנָה חָמֵשׁ בָּאַמָּה רָחְבָּהּ וְהַתִּיכֹנָה שֵׁשׁ בָּאַמָּה רָחְבָּהּ וְהַשְּׁלִישִׁית שֶׁבַע בָּאַמָּה רָחְבָּהּ כִּי מִגְרָעוֹת נָתַן לַבַּיִת סָבִיב חוּצָה לְבִלְתִּי אֲחֹז בְּקִירוֹת־הַבָּיִת׃", 6.7. "וְהַבַּיִת בְּהִבָּנֹתוֹ אֶבֶן־שְׁלֵמָה מַסָּע נִבְנָה וּמַקָּבוֹת וְהַגַּרְזֶן כָּל־כְּלִי בַרְזֶל לֹא־נִשְׁמַע בַּבַּיִת בְּהִבָּנֹתוֹ׃", 6.8. "פֶּתַח הַצֵּלָע הַתִּיכֹנָה אֶל־כֶּתֶף הַבַּיִת הַיְמָנִית וּבְלוּלִּים יַעֲלוּ עַל־הַתִּיכֹנָה וּמִן־הַתִּיכֹנָה אֶל־הַשְּׁלִשִׁים׃", 6.9. "וַיִּבֶן אֶת־הַבַּיִת וַיְכַלֵּהוּ וַיִּסְפֹּן אֶת־הַבַּיִת גֵּבִים וּשְׂדֵרֹת בָּאֲרָזִים׃", 6.11. "וַיְהִי דְּבַר־יְהוָה אֶל־שְׁלֹמֹה לֵאמֹר׃", 6.12. "הַבַּיִת הַזֶּה אֲשֶׁר־אַתָּה בֹנֶה אִם־תֵּלֵךְ בְּחֻקֹּתַי וְאֶת־מִשְׁפָּטַי תַּעֲשֶׂה וְשָׁמַרְתָּ אֶת־כָּל־מִצְוֺתַי לָלֶכֶת בָּהֶם וַהֲקִמֹתִי אֶת־דְּבָרִי אִתָּךְ אֲשֶׁר דִּבַּרְתִּי אֶל־דָּוִד אָבִיךָ׃", 6.13. "וְשָׁכַנְתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל וְלֹא אֶעֱזֹב אֶת־עַמִּי יִשְׂרָאֵל׃", 6.14. "וַיִּבֶן שְׁלֹמֹה אֶת־הַבַּיִת וַיְכַלֵּהוּ׃", 6.15. "וַיִּבֶן אֶת־קִירוֹת הַבַּיִת מִבַּיְתָה בְּצַלְעוֹת אֲרָזִים מִקַּרְקַע הַבַּיִת עַד־קִירוֹת הַסִּפֻּן צִפָּה עֵץ מִבָּיִת וַיְצַף אֶת־קַרְקַע הַבַּיִת בְּצַלְעוֹת בְּרוֹשִׁים׃", 6.16. "וַיִּבֶן אֶת־עֶשְׂרִים אַמָּה מירכותי [מִיַּרְכְּתֵי] הַבַּיִת בְּצַלְעוֹת אֲרָזִים מִן־הַקַּרְקַע עַד־הַקִּירוֹת וַיִּבֶן לוֹ מִבַּיִת לִדְבִיר לְקֹדֶשׁ הַקֳּדָשִׁים׃", 6.17. "וְאַרְבָּעִים בָּאַמָּה הָיָה הַבָּיִת הוּא הַהֵיכָל לִפְנָי׃", 6.18. "וְאֶרֶז אֶל־הַבַּיִת פְּנִימָה מִקְלַעַת פְּקָעִים וּפְטוּרֵי צִצִּים הַכֹּל אֶרֶז אֵין אֶבֶן נִרְאָה׃", 6.19. "וּדְבִיר בְּתוֹךְ־הַבַּיִת מִפְּנִימָה הֵכִין לְתִתֵּן שָׁם אֶת־אֲרוֹן בְּרִית יְהוָה׃", 6.21. "וַיְצַף שְׁלֹמֹה אֶת־הַבַּיִת מִפְּנִימָה זָהָב סָגוּר וַיְעַבֵּר ברתיקות [בְּרַתּוּקוֹת] זָהָב לִפְנֵי הַדְּבִיר וַיְצַפֵּהוּ זָהָב׃", 6.22. "וְאֶת־כָּל־הַבַּיִת צִפָּה זָהָב עַד־תֹּם כָּל־הַבָּיִת וְכָל־הַמִּזְבֵּחַ אֲשֶׁר־לַדְּבִיר צִפָּה זָהָב׃", 6.23. "וַיַּעַשׂ בַּדְּבִיר שְׁנֵי כְרוּבִים עֲצֵי־שָׁמֶן עֶשֶׂר אַמּוֹת קוֹמָתוֹ׃", 6.24. "וְחָמֵשׁ אַמּוֹת כְּנַף הַכְּרוּב הָאֶחָת וְחָמֵשׁ אַמּוֹת כְּנַף הַכְּרוּב הַשֵּׁנִית עֶשֶׂר אַמּוֹת מִקְצוֹת כְּנָפָיו וְעַד־קְצוֹת כְּנָפָיו׃", 6.25. "וְעֶשֶׂר בָּאַמָּה הַכְּרוּב הַשֵּׁנִי מִדָּה אַחַת וְקֶצֶב אֶחָד לִשְׁנֵי הַכְּרֻבִים׃", 6.26. "קוֹמַת הַכְּרוּב הָאֶחָד עֶשֶׂר בָּאַמָּה וְכֵן הַכְּרוּב הַשֵּׁנִי׃", 6.27. "וַיִּתֵּן אֶת־הַכְּרוּבִים בְּתוֹךְ הַבַּיִת הַפְּנִימִי וַיִּפְרְשׂוּ אֶת־כַּנְפֵי הַכְּרֻבִים וַתִּגַּע כְּנַף־הָאֶחָד בַּקִּיר וּכְנַף הַכְּרוּב הַשֵּׁנִי נֹגַעַת בַּקִּיר הַשֵּׁנִי וְכַנְפֵיהֶם אֶל־תּוֹךְ הַבַּיִת נֹגְעֹת כָּנָף אֶל־כָּנָף׃", 6.28. "וַיְצַף אֶת־הַכְּרוּבִים זָהָב׃", 6.29. "וְאֵת כָּל־קִירוֹת הַבַּיִת מֵסַב קָלַע פִּתּוּחֵי מִקְלְעוֹת כְּרוּבִים וְתִמֹרֹת וּפְטוּרֵי צִצִּים מִלִּפְנִים וְלַחִיצוֹן׃", 6.31. "וְאֵת פֶּתַח הַדְּבִיר עָשָׂה דַּלְתוֹת עֲצֵי־שָׁמֶן הָאַיִל מְזוּזוֹת חֲמִשִׁית׃", 7.26. "וְעָבְיוֹ טֶפַח וּשְׂפָתוֹ כְּמַעֲשֵׂה שְׂפַת־כּוֹס פֶּרַח שׁוֹשָׁן אַלְפַּיִם בַּת יָכִיל׃", 7.49. "וְאֶת־הַמְּנֹרוֹת חָמֵשׁ מִיָּמִין וְחָמֵשׁ מִשְּׂמֹאול לִפְנֵי הַדְּבִיר זָהָב סָגוּר וְהַפֶּרַח וְהַנֵּרֹת וְהַמֶּלְקַחַיִם זָהָב׃", 8.6. "וַיָּבִאוּ הַכֹּהֲנִים אֶת־אֲרוֹן בְּרִית־יְהוָה אֶל־מְקוֹמוֹ אֶל־דְּבִיר הַבַּיִת אֶל־קֹדֶשׁ הַקֳּדָשִׁים אֶל־תַּחַת כַּנְפֵי הַכְּרוּבִים׃", 8.6. "לְמַעַן דַּעַת כָּל־עַמֵּי הָאָרֶץ כִּי יְהוָה הוּא הָאֱלֹהִים אֵין עוֹד׃", 8.7. "כִּי הַכְּרוּבִים פֹּרְשִׂים כְּנָפַיִם אֶל־מְקוֹם הָאָרוֹן וַיָּסֹכּוּ הַכְּרֻבִים עַל־הָאָרוֹן וְעַל־בַּדָּיו מִלְמָעְלָה׃", 8.8. "וַיַּאֲרִכוּ הַבַּדִּים וַיֵּרָאוּ רָאשֵׁי הַבַּדִּים מִן־הַקֹּדֶשׁ עַל־פְּנֵי הַדְּבִיר וְלֹא יֵרָאוּ הַחוּצָה וַיִּהְיוּ שָׁם עַד הַיּוֹם הַזֶּה׃", 18.42. "וַיַּעֲלֶה אַחְאָב לֶאֱכֹל וְלִשְׁתּוֹת וְאֵלִיָּהוּ עָלָה אֶל־רֹאשׁ הַכַּרְמֶל וַיִּגְהַר אַרְצָה וַיָּשֶׂם פָּנָיו בֵּין ברכו [בִּרְכָּיו׃]", 22.19. "וַיֹּאמֶר לָכֵן שְׁמַע דְּבַר־יְהוָה רָאִיתִי אֶת־יְהוָה יֹשֵׁב עַל־כִּסְאוֹ וְכָל־צְבָא הַשָּׁמַיִם עֹמֵד עָלָיו מִימִינוֹ וּמִשְּׂמֹאלוֹ׃", | 6.5. "And against the wall of the house he built a side-structure round about, against the walls of the house round about, both of the temple and of bthe sanctuary; and he made side-chambers round about;", 6.6. "the nethermost story of the side-structure was five cubits broad, and the middle was six cubits broad, and the third was seven cubits broad; for on the outside he made rebatements in the wall of the house round about, that the beams should not have hold in the walls of the house.—", 6.7. "For the house, when it was in building, was built of stone made ready at the quarry; and there was neither hammer nor axe nor any tool of iron heard in the house, while it was in building.—", 6.8. "The door for the clowest row of chambers was in the right side of the house and they went up by winding stairs into the middle row, and out of the middle into the third.", 6.9. "So he built the house, and finished it; and he covered in the house with planks of cedar over beams.", 6.10. "And he built the stories of the side-structure against all the house, each five cubits high; and they rested on the house with timber of cedar.", 6.11. "And the word of the LORD came to Solomon, saying:", 6.12. "’As for this house which thou art building, if thou wilt walk in My statutes, and execute Mine ordices, and keep all My commandments to walk in them; then will I establish My word with thee, which I spoke unto David thy father;", 6.13. "in that I will dwell therein among the children of Israel, and will not forsake My people Israel.’", 6.14. "So Solomon built the house, and finished it.", 6.15. "And he built the walls of the house within with boards of cedar; from the floor of the house unto the joists of the ceiling, he covered them on the inside with wood; and he covered the floor of the house with boards of cypress.", 6.16. "And he built twenty cubits on the hinder part of the house with boards of cedar from the floor unto the joists; he even built them for himself within, for a Sanctuary, even for the most holy place.", 6.17. "And the house, that is, the temple before [the Sanctuary], was forty cubits long.", 6.18. "And the cedar on the house within was carved with knops and open flowers; all was cedar; there was no stone seen.", 6.19. "And he prepared the Sanctuary in the midst of the house within, to set there the ark of the covet of the LORD.", 6.20. "And before the Sanctuary which was twenty cubits in length, and twenty cubits in breadth, and twenty cubits in the height thereof, overlaid with pure gold, he set an altar, which he covered with cedar.", 6.21. "So Solomon overlaid athe house within with pure gold; and he drew chains of gold across the wall before the Sanctuary; and he overlaid it with gold.", 6.22. "And the whole house he overlaid with gold, until all the house was finished; also the whole altar that belonged to the Sanctuary he overlaid with gold.", 6.23. "And in the Sanctuary he made two cherubim of olive-wood, each ten cubits high.", 6.24. "And five cubits was the one wing of the cherub, and five cubits the other wing of the cherub; from the uttermost part of the one wing unto the uttermost part of the other were ten cubits.", 6.25. "And the other cherub was ten cubits; both the cherubim were of one measure and one form.", 6.26. "The height of the one cherub was ten cubits, and so was it of the other cherub.", 6.27. "And he set the cherubim within the inner house; and the wings of the cherubim were stretched forth, so that the wing of the one touched the one wall, and the wing of the other cherub touched the other wall; and their wings touched one another in the midst of the house.", 6.28. "And he overlaid the cherubim with gold.", 6.29. "And he carved all the walls of the house round about with carved figures of cherubim and palm-trees and open flowers, within and without.", 6.30. "And the floor of the house he overlaid with gold, within and without.", 6.31. "And for the entrance of the Sanctuary he made doors of olive-wood, the door-posts within the frame having five angles.", 7.26. "And it was a hand-breadth thick; and the brim thereof was wrought like the brim of a cup, like the flower of a lily; it held two thousand baths.", 7.49. "and the candlesticks, five on the right side, and five on the left, before the Sanctuary, of pure gold; and the flowers, and the lamps, and the tongs, of gold;", 8.6. "And the priests brought in the ark of the covet of the LORD unto its place, into the Sanctuary of the house, to the most holy place, even under the wings of the cherubim.", 8.7. "For the cherubim spread forth their wings over the place of the ark, and the cherubim covered the ark and the staves thereof above.", 8.8. "And the staves were so long that the ends of the staves were seen from the holy place, even before the Sanctuary; but they could not be seen without; and there they are unto this day.", 18.42. "So Ahab went up to eat and to drink. And Elijah went up to the top of Carmel; and he bowed himself down upon the earth, and put his face between his knees.", 22.19. "And he said: ‘Therefore hear thou the word of the LORD. I saw the LORD sitting on His throne, and all the host of heaven standing by Him on His right hand and on his left.", |
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15. Hebrew Bible, Isaiah, 6.1-6.3, 6.6-6.13, 7.25, 66.1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 50, 197, 271, 297, 299, 304, 334, 337, 398, 405, 594| 6.1. "בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל׃", 6.1. "הַשְׁמֵן לֵב־הָעָם הַזֶּה וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן־יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ׃", 6.2. "שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף׃", 6.3. "וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃", 6.6. "וַיָּעָף אֵלַי אֶחָד מִן־הַשְּׂרָפִים וּבְיָדוֹ רִצְפָּה בְּמֶלְקַחַיִם לָקַח מֵעַל הַמִּזְבֵּחַ׃", 6.7. "וַיַּגַּע עַל־פִּי וַיֹּאמֶר הִנֵּה נָגַע זֶה עַל־שְׂפָתֶיךָ וְסָר עֲוֺנֶךָ וְחַטָּאתְךָ תְּכֻפָּר׃", 6.8. "וָאֶשְׁמַע אֶת־קוֹל אֲדֹנָי אֹמֵר אֶת־מִי אֶשְׁלַח וּמִי יֵלֶךְ־לָנוּ וָאֹמַר הִנְנִי שְׁלָחֵנִי׃", 6.9. "וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃", 6.11. "וָאֹמַר עַד־מָתַי אֲדֹנָי וַיֹּאמֶר עַד אֲשֶׁר אִם־שָׁאוּ עָרִים מֵאֵין יוֹשֵׁב וּבָתִּים מֵאֵין אָדָם וְהָאֲדָמָה תִּשָּׁאֶה שְׁמָמָה׃", 6.12. "וְרִחַק יְהוָה אֶת־הָאָדָם וְרַבָּה הָעֲזוּבָה בְּקֶרֶב הָאָרֶץ׃", 6.13. "וְעוֹד בָּהּ עֲשִׂרִיָּה וְשָׁבָה וְהָיְתָה לְבָעֵר כָּאֵלָה וְכָאַלּוֹן אֲשֶׁר בְּשַׁלֶּכֶת מַצֶּבֶת בָּם זֶרַע קֹדֶשׁ מַצַּבְתָּהּ׃", 7.25. "וְכֹל הֶהָרִים אֲשֶׁר בַּמַּעְדֵּר יֵעָדֵרוּן לֹא־תָבוֹא שָׁמָּה יִרְאַת שָׁמִיר וָשָׁיִת וְהָיָה לְמִשְׁלַח שׁוֹר וּלְמִרְמַס שֶׂה׃", 66.1. "שִׂמְחוּ אֶת־יְרוּשָׁלִַם וְגִילוּ בָהּ כָּל־אֹהֲבֶיהָ שִׂישׂוּ אִתָּהּ מָשׂוֹשׂ כָּל־הַמִּתְאַבְּלִים עָלֶיהָ׃", 66.1. "כֹּה אָמַר יְהוָה הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי־זֶה בַיִת אֲשֶׁר תִּבְנוּ־לִי וְאֵי־זֶה מָקוֹם מְנוּחָתִי׃", | 6.1. "In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple.", 6.2. "Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly.", 6.3. "And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory.", 6.6. "Then flew unto me one of the seraphim, with a glowing stone in his hand, which he had taken with the tongs from off the altar;", 6.7. "and he touched my mouth with it, and said: Lo, this hath touched thy lips; And thine iniquity is taken away, And thy sin expiated.", 6.8. "And I heard the voice of the Lord, saying: Whom shall I send, And who will go for us? Then I said: ‘Here am I; send me.’", 6.9. "And He said: ‘Go, and tell this people: Hear ye indeed, but understand not; and see ye indeed, but perceive not.", 6.10. "Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they, seeing with their eyes, and hearing with their ears, and understanding with their heart, return, and be healed.’", 6.11. "Then said I: ‘Lord, how long?’ And He answered: ‘Until cities be waste without inhabitant, and houses without man, And the land become utterly waste,", 6.12. "And the LORD have removed men far away, and the forsaken places be many in the midst of the land.", 6.13. "And if there be yet a tenth in it, it shall again be eaten up; as a terebinth, and as an oak, whose stock remaineth, when they cast their leaves, so the holy seed shall be the stock thereof.’", 7.25. "And all the hills that were digged with the mattock, thou shalt not come thither for fear of briers and thorns, but it shall be for the sending forth of oxen, and for the treading of sheep.", 66.1. "Thus saith the LORD: The heaven is My throne, and the earth is My footstool; where is the house that ye may build unto Me? And where is the place that may be My resting-place?", |
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16. Hebrew Bible, Joshua, 2.19 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 235| 2.19. "וְהָיָה כֹּל אֲשֶׁר־יֵצֵא מִדַּלְתֵי בֵיתֵךְ הַחוּצָה דָּמוֹ בְרֹאשׁוֹ וַאֲנַחְנוּ נְקִיִּם וְכֹל אֲשֶׁר יִהְיֶה אִתָּךְ בַּבַּיִת דָּמוֹ בְרֹאשֵׁנוּ אִם־יָד תִּהְיֶה־בּוֹ׃", | 2.19. "And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless; and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him.", |
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| 17. Hebrew Bible, Ezekiel, 1, 1.1, 1.4, 1.7, 1.13, 1.14, 1.20, 1.21, 1.24, 1.26, 1.27, 1.28, 2, 2.1-3.11, 3, 3.12, 3.13, 3.14, 8.2, 9.2, 10.4, 10.7, 10.14, 10.15, 24.16, 28.2, 28.13, 28.24, 33.6, 40, 41, 42, 43, 43.2, 44, 45, 46, 47, 48 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 25, 26, 76, 209, 220, 234, 240, 258, 271, 304, 316, 353, 365, 415 |
| 18. Herodotus, Histories, 1.5.3, 1.60.10-1.60.15, 7.152.3 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 144 |
| 19. Plato, Sophist, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 261 |
20. Hebrew Bible, 2 Chronicles, 3.16, 4.20, 8.6-8.8 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 326| 3.16. "וַיַּעַשׂ שַׁרְשְׁרוֹת בַּדְּבִיר וַיִּתֵּן עַל־רֹאשׁ הָעַמֻּדִים וַיַּעַשׂ רִמּוֹנִים מֵאָה וַיִּתֵּן בַּשַּׁרְשְׁרוֹת׃", 8.6. "וְאֶת־בַּעֲלָת וְאֵת כָּל־עָרֵי הַמִּסְכְּנוֹת אֲשֶׁר הָיוּ לִשְׁלֹמֹה וְאֵת כָּל־עָרֵי הָרֶכֶב וְאֵת עָרֵי הַפָּרָשִׁים וְאֵת כָּל־חֵשֶׁק שְׁלֹמֹה אֲשֶׁר חָשַׁק לִבְנוֹת בִּירוּשָׁלִַם וּבַלְּבָנוֹן וּבְכֹל אֶרֶץ מֶמְשַׁלְתּוֹ׃", 8.7. "כָּל־הָעָם הַנּוֹתָר מִן־הַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי אֲשֶׁר לֹא מִיִּשְׂרָאֵל הֵמָּה׃", 8.8. "מִן־בְּנֵיהֶם אֲשֶׁר נוֹתְרוּ אַחֲרֵיהֶם בָּאָרֶץ אֲשֶׁר לֹא־כִלּוּם בְּנֵי יִשְׂרָאֵל וַיַּעֲלֵם שְׁלֹמֹה לְמַס עַד הַיּוֹם הַזֶּה׃", | 3.16. "And he made chains in the Sanctuary, and put them on the tops of the pillars; and he made a hundred pomegranates, and put them on the chains.", 4.20. "and the candlesticks with their lamps, that they should burn according to the ordice before the Sanctuary, of pure gold;", 8.6. "and Baalath, and all the store-cities that Solomon had, and all the cities for his chariots, and the cities for his horsemen, and all that Solomon desired to build for his pleasure in Jerusalem, and in Lebanon, and in all the land of his dominion.", 8.7. "As for all the people that were left of the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, who were not of Israel;", 8.8. "of their children that were left after them in the land, whom the children of Israel consumed not, of them did Solomon raise a levy of bondservants, unto this day.", |
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21. Thucydides, The History of The Peloponnesian War, 1.21.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 136| 1.21.2. καὶ ὁ πόλεμος οὗτος, καίπερ τῶν ἀνθρώπων ἐν ᾧ μὲν ἂν πολεμῶσι τὸν παρόντα αἰεὶ μέγιστον κρινόντων, παυσαμένων δὲ τὰ ἀρχαῖα μᾶλλον θαυμαζόντων, ἀπ’ αὐτῶν τῶν ἔργων σκοποῦσι δηλώσει ὅμως μείζων γεγενημένος αὐτῶν. | 1.21.2. To come to this war; despite the known disposition of the actors in a struggle to overrate its importance, and when it is over to return to their admiration of earlier events, yet an examination of the facts will show that it was much greater than the wars which preceded it. |
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22. Hebrew Bible, 1 Chronicles, 6.18, 28.18-28.19 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 143, 303, 334| 6.18. "וְאֵלֶּה הָעֹמְדִים וּבְנֵיהֶם מִבְּנֵי הַקְּהָתִי הֵימָן הַמְשׁוֹרֵר בֶּן־יוֹאֵל בֶּן־שְׁמוּאֵל׃", 28.18. "וּלְמִזְבַּח הַקְּטֹרֶת זָהָב מְזֻקָּק בַּמִּשְׁקָל וּלְתַבְנִית הַמֶּרְכָּבָה הַכְּרֻבִים זָהָב לְפֹרְשִׂים וְסֹכְכִים עַל־אֲרוֹן בְּרִית־יְהוָה׃", 28.19. "הַכֹּל בִּכְתָב מִיַּד יְהוָה עָלַי הִשְׂכִּיל כֹּל מַלְאֲכוֹת הַתַּבְנִית׃", | 6.18. "And these are they that took their station, and their sons. of the sons of the Kohathites: Heman the singer, the son of Joel, the son of Samuel;", 28.18. "and for the altar of incense refined gold by weight; and gold for the pattern of the chariot, even the cherubim, that spread out their wings, and covered the ark of the covet of the LORD.", 28.19. "’All this [do I give thee] in writing, as the LORD hath made me wise by His hand upon me, even all the works of this pattern.’", |
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23. Hebrew Bible, Zechariah, 14.8 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •ascent to heaven Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 215| 14.8. "וְהָיָה בַּיּוֹם הַהוּא יֵצְאוּ מַיִם־חַיִּים מִירוּשָׁלִַם חֶצְיָם אֶל־הַיָּם הַקַּדְמוֹנִי וְחֶצְיָם אֶל־הַיָּם הָאַחֲרוֹן בַּקַּיִץ וּבָחֹרֶף יִהְיֶה׃", | 14.8. "And it shall come to pass in that day, That living waters shall go out from Jerusalem: Half of them toward the eastern sea, And half of them toward the western sea; In summer and in winter shall it be.", |
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| 24. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 229 |
| 25. Callimachus, Epigrams, 51 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 90 |
| 26. Aratus Solensis, Phaenomena, 1.1, 1.218-1.223 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 97, 103 |
| 27. Callimachus, Iambi, 1.9-1.11 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 88 |
| 28. Callimachus, Epigrams, 51 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 90 |
29. Anon., 1 Enoch, None (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 46, 58, 59, 95 | 12. Before these things Enoch was hidden, and no one of the children of men knew where he was,hidden, and where he abode, and what had become of him. And his activities had to do with the Watchers, and his days were with the holy ones.,And I Enoch was blessing the Lord of majesty and the King of the ages, and lo! the Watchers,called me -Enoch the scribe- and said to me: 'Enoch, thou scribe of righteousness, go, declare to the Watchers of the heaven who have left the high heaven, the holy eternal place, and have defiled themselves with women, and have done as the children of earth do, and have taken unto themselves,wives: 'Ye have wrought great destruction on the earth: And ye shall have no peace nor forgiveness,of sin: and inasmuch as they delight themselves in their children, The murder of their beloved ones shall they see, and over the destruction of their children shall they lament, and shall make supplication unto eternity, but mercy and peace shall ye not attain.' |
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| 30. Ennius, Annales, 1.51, 1.52, 1.53, 1.54, 1.55, 1.56, 1.105-109.110-111, 1.110, 2.106, 2.107, 2.108 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 134, 139 |
| 31. Cicero, Philippicae, 2.91, 5.46 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 138, 183 |
32. Cicero, On The Nature of The Gods, 2.62 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 120 | 2.62. Those gods therefore who were the authors of various benefits owned their deification to the value of the benefits which they bestowed, and indeed the names that I just now enumerated express the various powers of the gods that bear them. "Human experience moreover and general custom have made it a practice to confer the deification of renown and gratitude upon of distinguished benefactors. This is the origin of Hercules, of Castor and Pollux, of Aesculapius, and also of Liber (I mean Liber the son of Semele, not the Liber whom our ancestors solemnly and devoutly consecrated with Ceres and Libera, the import of which joint consecration may be gathered from the mysteries; but Liber and Libera were so named as Ceres' offspring, that being the meaning of our Latin word liberi — a use which has survived in the case of Libera but not of Liber) — and this is also the origin of Romulus, who is believed to be the same as Quirinus. And these benefactors were duly deemed divine, as being both supremely good and immortal, because their souls survived and enjoyed eternal life. |
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33. Cicero, Republic, 1.25, 1.64, 2.20, 2.41 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 129, 134, 135, 139, 140, 143| 1.25. Atque eius modi quiddam etiam bello illo maximo, quod Athenienses et Lacedaemonii summa inter se contentione gesserunt, Pericles ille, et auctoritate et eloquentia et consilio princeps civitatis suae, cum obscurato sole tenebrae factae essent repente Atheniensiumque animos summus timor occupavisset, docuisse civis suos dicitur, id quod ipse ab Anaxagora, cuius auditor fuerat, acceperat, certo illud tempore fieri et necessario, cum tota se luna sub orbem solis subiecisset; itaque, etsi non omni intermenstruo, tamen id fieri non posse nisi certo intermenstruo tempore. Quod cum disputando rationibusque docuisset, populum liberavit metu; erat enim tum haec nova et ignota ratio, solem lunae oppositu solere deficere, quod Thaletem Milesium primum vidisse dicunt. Id autem postea ne nostrum quidem Ennium fugit; qui ut scribit, anno trecentesimo quinquagesimo fere post Romam conditam Nonis Iunis soli luna obstitit et nox. Atque hac in re tanta inest ratio atque sollertia, ut ex hoc die, quem apud Ennium et in maximis annalibus consignatum videmus, superiores solis defectiones reputatae sint usque ad illam, quae Nonis Quinctilibus fuit regte Romulo; quibus quidem Romulum tenebris etiamsi natura ad humanum exitum abripuit, virtus tamen in caelum dicitur sustulisse. 1.64. iusto quidem rege cum est populus orbatus, 'pectora diu tenet desiderium', sicut ait Ennius, 'post optimi regis obitum'; simul inter Sese sic memorant: 'o Romule, Romule die, Qualem te patriae custodem di genuerunt! O pater, o genitor, o sanguen dis oriundum!' Non eros nec dominos appellabant eos, quibus iuste paruerunt, denique ne reges quidem, sed patriae custodes, sed patres, sed deos; nec sine causa; quid enim adiungunt? Tu produxisti nos intra luminis oras. Vitam, honorem, decus sibi datum esse iustitia regis existimabant. Mansisset eadem voluntas in eorum posteris, si regum similitudo permansisset, sed vides unius iniustitia concidisse genus illud totum rei publicae. L. Video vero, inquit, et studeo cursus istos mutationum non magis in nostra quam in omni re publica noscere. 2.20. us ne pos ei us, ut di xeru nt quidam, e x filia. Quo autem ille mor tuus, e odem est an no na tus Si moni des Ol ympia de se xta et quin qua gesima, ut f acilius intel legi pos sit tu m de Ro mu li inmortalitate creditum, cum iam inveterata vita hominum ac tractata esset et cognita. Sed profecto tanta fuit in eo vis ingenii atque virtutis, ut id de Romulo Proculo Iulio, homini agresti, crederetur, quod multis iam ante saeculis nullo alio de mortali homines credidissent; qui inpulsu patrum, quo illi a se invidiam interitus Romuli pellerent, in contione dixisse fertur a se visum esse in eo colle Romulum, qui nunc Quirinalis vocatur; eum sibi mandasse, ut populum rogaret, ut sibi eo in colle delubrum fieret; se deum esse et Quirinum vocari. 2.41. Non. p. 342M Statu esse optimo constitutam rem publicam, quae ex tribus generibus illis, regali et optumati et populari, confusa modice nec puniendo inritet animum inmanem ac ferum. | |
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| 34. Cicero, Letters, 12.45.2, 13.28.3, 14.10.1 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 135, 138 |
| 35. Cicero, Pro Marcello, 8.10 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 92 |
36. Anon., Jubilees, 4.17-4.18, 4.20, 4.25, 7.39, 14.8-14.20, 21.10 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 20, 43, 46, 47, 50, 76, 317 | 4.17. And in the second week of the tenth jubilee Mahalalel took unto him to wife Dînâh, the daughter of Barâkî’êl the daughter of his father's brother, and she bare him a son in the third week in the sixth year, and he called his name Jared; 4.18. for in his days the angels of the Lord descended on the earth, those who are named the Watchers, that they should instruct the children of men, and that they should do judgment and uprightness on the earth. 4.20. and she bare him a son in the fifth week, in the fourth year of the jubilee, and he called his name Enoch. 4.25. he saw and understood everything, and wrote his testimony, and placed the testimony on earth for all the children of men and for their generations. 7.39. For into Sheol will they go, And into the place of condemnation will they descend. 14.8. And He said unto him: "I am the Lord that brought thee out of Ur of the Chaldees, to give thee the land of the Canaanites to possess it for ever; 14.9. and I shall be God unto thee and to thy seed after thee." 14.10. And he said: "Lord, Lord, whereby shall I know that I shall inherit (it)?" 14.11. And he said unto him: "Take Me an heifer of three years, and a goat of three years, and a sheep of three years, and a turtle-dove, and a pigeon."... 14.12. And he took all these in the middle of the month; 14.13. and he dwelt at the oak of Mamre, which is near Hebron. 14.14. And he built there an altar, and sacrificed all these; and he poured their blood upon the altar, and divided them in the midst, and laid them over against each other; but the birds divided he not. 14.15. And birds came down upon the pieces, and Abram drove them away, and did not suffer the birds to touch them. 14.16. And it came to pass, when the sun had set, that an ecstasy fell upon Abram, and lo! an horror of great darkness fell upon him, 14.17. and it was said unto Abram: "Know of a surety that thy seed shall be a stranger in a land (that is) not theirs, and they will bring them into bondage, and afflict them four hundred years. 14.18. And the nation also to whom they will be in bondage shall I judge, and after that they will come forth thence with much substance. 14.19. And thou wilt go to thy fathers in peace, and be buried in a good old age. 14.20. But in the fourth generation they will return hither; for the iniquity of the Amorites is not yet full." 21.10. and the two kidneys, and all the fat that is upon them, and upon the loins and liver thou shalt remove together with the kidneys. |
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| 37. Dead Sea Scrolls, 4Q530, 2.13-2.14, 2.21-2.22 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 46 |
| 38. Dead Sea Scrolls, Community Rule, 2.22-2.23, 5.23-5.24, 6.8-6.9, 8.4-8.9 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 160, 326 |
| 39. Dead Sea Scrolls, Hodayot, 11.20-11.21, 19.10-19.11 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 160, 176 |
| 40. Dead Sea Scrolls, Scroll of Blessings, 4.25 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 160 |
| 41. Dead Sea Scrolls, Targum of Job, 26.8 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 170 |
42. Septuagint, Wisdom of Solomon, 4.10, 4.13 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 34, 43, 46 | 4.10. There was one who pleased God and was loved by him,and while living among sinners he was taken up. 4.13. Being perfected in a short time, he fulfilled long years; |
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43. Septuagint, Ecclesiasticus (Siracides), 42.19, 44.16, 49.8, 49.14 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 18, 44, 47, 49, 57, 305 | 42.19. He declares what has been and what is to be,and he reveals the tracks of hidden things. 42.19. He pours the hoarfrost upon the earth like salt,and when it freezes, it becomes pointed thorns. 44.16. Enoch pleased the Lord, and was taken up;he was an example of repentance to all generations. 49.8. It was Ezekiel who saw the vision of glory which God showed him above the chariot of the cherubim. 49.14. No one like Enoch has been created on earth,for he was taken up from the earth. |
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| 44. Cicero, On Laws, 1.3-1.4, 2.20 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 120, 143, 145, 158, 192 |
45. Hebrew Bible, Daniel, 2.29, 2.45, 7.9, 7.16, 8.3-8.4, 10.5-10.6 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 18, 68, 76, 111, 197, 398| 2.29. "אַנְתְּה מַלְכָּא רַעְיוֹנָךְ עַל־מִשְׁכְּבָךְ סְלִקוּ מָה דִּי לֶהֱוֵא אַחֲרֵי דְנָה וְגָלֵא רָזַיָּא הוֹדְעָךְ מָה־דִי לֶהֱוֵא׃", 2.45. "כָּל־קֳבֵל דִּי־חֲזַיְתָ דִּי מִטּוּרָא אִתְגְּזֶרֶת אֶבֶן דִּי־לָא בִידַיִן וְהַדֶּקֶת פַּרְזְלָא נְחָשָׁא חַסְפָּא כַּסְפָּא וְדַהֲבָא אֱלָהּ רַב הוֹדַע לְמַלְכָּא מָה דִּי לֶהֱוֵא אַחֲרֵי דְנָה וְיַצִּיב חֶלְמָא וּמְהֵימַן פִּשְׁרֵהּ׃", 7.9. "חָזֵה הֲוֵית עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כָּרְסְיֵהּ שְׁבִיבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק׃", 7.16. "קִרְבֵת עַל־חַד מִן־קָאֲמַיָּא וְיַצִּיבָא אֶבְעֵא־מִנֵּהּ עַל־כָּל־דְּנָה וַאֲמַר־לִי וּפְשַׁר מִלַּיָּא יְהוֹדְעִנַּנִי׃", 8.3. "וָאֶשָּׂא עֵינַי וָאֶרְאֶה וְהִנֵּה אַיִל אֶחָד עֹמֵד לִפְנֵי הָאֻבָל וְלוֹ קְרָנָיִם וְהַקְּרָנַיִם גְּבֹהוֹת וְהָאַחַת גְּבֹהָה מִן־הַשֵּׁנִית וְהַגְּבֹהָה עֹלָה בָּאַחֲרֹנָה׃", 8.4. "רָאִיתִי אֶת־הָאַיִל מְנַגֵּחַ יָמָּה וְצָפוֹנָה וָנֶגְבָּה וְכָל־חַיּוֹת לֹא־יַעַמְדוּ לְפָנָיו וְאֵין מַצִּיל מִיָּדוֹ וְעָשָׂה כִרְצֹנוֹ וְהִגְדִּיל׃", 10.5. "וָאֶשָּׂא אֶת־עֵינַי וָאֵרֶא וְהִנֵּה אִישׁ־אֶחָד לָבוּשׁ בַּדִּים וּמָתְנָיו חֲגֻרִים בְּכֶתֶם אוּפָז׃", 10.6. "וּגְוִיָּתוֹ כְתַרְשִׁישׁ וּפָנָיו כְּמַרְאֵה בָרָק וְעֵינָיו כְּלַפִּידֵי אֵשׁ וּזְרֹעֹתָיו וּמַרְגְּלֹתָיו כְּעֵין נְחֹשֶׁת קָלָל וְקוֹל דְּבָרָיו כְּקוֹל הָמוֹן׃", | 2.29. "as for thee, O king, thy thoughts came [into thy mind] upon thy bed, what should come to pass hereafter; and He that revealeth secrets hath made known to thee what shall come to pass.", 2.45. "Forasmuch as thou sawest that a stone was cut out of the mountain without hands, and that it broke in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter; and the dream is certain, and the interpretation thereof sure.’", 7.9. "I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire.", 7.16. "I came near unto one of them that stood by, and asked him the truth concerning all this. So he told me, and made me know the interpretation of the things:", 8.3. "And I lifted up mine eyes, and saw, and, behold, there stood before the stream a ram which had two horns; and the two horns were high; but one was higher than the other, and the higher came up last.", 8.4. "I saw the ram pushing westward, and northward, and southward; and no beasts could stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and magnified himself.", 10.5. "I lifted up mine eyes, and looked, and behold a man clothed in linen, whose loins were girded with fine gold of Uphaz;", 10.6. "his body also was like the beryl, and his face as the appearance of lightning, and his eyes as torches of fire, and his arms and his feet like in colour to burnished brass, and the voice of his words like the voice of a multitude.", |
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| 46. Dead Sea Scrolls, Pesher On Habakkuk, 12.3-12.4 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 237 |
| 47. Cicero, On The Haruspices, 62.3-62.5 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 145 |
| 48. Cicero, In Verrem, 2.2.158 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 92 |
49. Anon., Testament of Levi, 3.4-3.5, 5.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 18, 170, 395 | 3.4. And in the highest of all dwelleth the Great Glory, far above all holiness. 3.5. In [the heaven next to] it are the archangels, who minister and make propitiation to the Lord for all the sins of ignorance of the righteous; 5.1. And thereupon the angel opened to me the gates of heaven, and I saw the holy temple, and upon a throne of glory the Most High. |
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| 50. Cicero, On Divination, 2.72.78 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 192 |
| 51. Varro, On The Latin Language, 5.85, 6.13, 7.5 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 140, 148, 183 |
| 52. Varro, De Gente Populi Romani, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 92, 129 |
| 53. Varro, Antiquitates Rerum Divinarum, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 92 |
| 54. Anon., Testament of Isaac, 8 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 170 |
| 55. Anon., Testament of Job, 46-47, 49-51, 48 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 29, 160 |
| 56. Germanicus Caesar, Aratea, 1, 100-102, 2, 218-222, 3-4, 558-560, 16 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 107 |
| 57. Catullus, Poems, 66.63-66.64 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 89 |
58. Ovid, Amores, 1.15.42 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 112| 1.15.42. Vivam, parsque mei multa superstes erit. | |
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59. Diodorus Siculus, Historical Library, 6.1, 6.1.10 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 88, 134 | 6.1. 6.1. 1. The foregoing is told by Diodorus in the Third Book of his history. And the same writer, in the sixth Book as well, confirms the same view regarding the gods, drawing from the writing of Euhemerus of Messenê, and using the following words:,2. "As regards the gods, then, men of ancient times have handed down to later generations two different conceptions: Certain of the gods, they say, are eternal and imperishable, such as the sun and moon and the other stars of the heavens, and the winds as well and whatever else possesses a nature similar to theirs; for of each of these the genesis and duration are from everlasting to everlasting. But the other gods, we are told, were terrestrial beings who attained to immortal honour and fame because of their benefactions to mankind, such as Heracles, Dionysus, Aristaeus, and the others who were like them.,3. Regarding these terrestrial gods many and varying accounts have been handed down by the writers of history and mythology; of the historians, Euhemerus, who composed the Sacred History, has written a special treatise about them, while, of the writers of myths, Homer and Hesiod and Orpheus and the others of their kind have invented rather monstrous stories about the gods. But for our part, we shall endeavour to run over briefly the accounts which both groups of writers have given, aiming at due proportion in our exposition.,4. "Now Euhemerus, who was a friend of King Cassander and was required by him to perform certain affairs of state and to make great journeys abroad, says that he travelled southward as far as the ocean; for setting sail from Arabia the Blest he voyaged through the ocean for a considerable number of days and was carried to the shore of some islands in the sea, one of which bore the name of Panchaea. On this island he saw the Panchaeans who dwell there, who excel in piety and honour the gods with the most magnificent sacrifices and with remarkable votive offerings of silver and of gold.,5. The island is sacred to the gods, and there are a number of other objects on it which are admired both for their antiquity and for the great skill of their workmanship, regarding which severally we have written in the preceding Books.,6. There is also on the island, situated upon an exceedingly high hill, a sanctuary of Zeus Triphylius, which was established by him during the time when he was king of all the inhabited world and was still in the company of men.,7. And in this temple there is a stele of gold on which is inscribed in summary, in the writing employed by the Panchaeans, the deeds of Uranus and Cronus and Zeus.,8. "Euhemerus goes on to say that Uranus was the first to be king, that he was an honourable man and beneficent, who was versed in the movement of the stars, and that he was also the first to honour the gods of the heavens with sacrifices, whence he was called Uranus or "Heaven.",9. There were born to him by his wife Hestia two sons, Titan and Cronus, and two daughters, Rhea and Demeter. Cronus became king after Uranus, and marrying Rhea he begat Zeus and Hera and Poseidon. And Zeus, on succeeding to the kingship, married Hera and Demeter and Themis, and by them he had children, the Curetes by the first named, Persephonê by the second, and Athena by the third.,10. And going to Babylon he was entertained by Belus, and after that he went to the island of Panchaea, which lies in the ocean, and here he set up an altar to Uranus, the founder of his family. From there he passed through Syria and came to Casius, who was ruler of Syria at that time, and who gave his name to Mt. Casius. And coming to Cilicia he conquered in battle Cilix, the governor of the region, and he visited very many other nations, all of which paid honour to him and publicly proclaimed him a god.",11. After recounting what I have given and more to the same effect about the gods, as if about mortal men, Diodorus goes on to say: "Now regarding Euhemerus, who composed the Sacred History, we shall rest content with what has been said, and shall endeavour to run over briefly the myths which the Greeks recount concerning the gods, as they are given by Hesiod and Homer and Orpheus." Thereupon Diodorus goes on to add the myths as the poets give them. 6.1.10. And going to Babylon he was entertained by Belus, and after that he went to the island of Panchaea, which lies in the ocean, and here he set up an altar to Uranus, the founder of his family. From there he passed through Syria and came to Casius, who was ruler of Syria at that time, and who gave his name to Mt. Casius. And coming to Cilicia he conquered in battle Cilix, the governor of the region, and he visited very many other nations, all of which paid honour to him and publicly proclaimed him a god." |
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60. Dionysius of Halycarnassus, Roman Antiquities, 1.77.2-1.77.3, 1.79.11, 1.87.4, 2.56, 2.63.3-2.63.4, 8.56.1 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 116, 123, 129, 137, 139, 145 | 1.77.2. But most writers relate a fabulous story to the effect that it was a spectre of the divinity to whom the place was consecrated; and they add that the advantageous was attended by many supernatural signs, including a sudden disappearance of the sun and a darkness that spread over the sky, and that the appearance of the spectre was far more marvellous than that of a man both in stature and in beauty. And they say that the ravisher, to comfort the maiden (by which it became clear that it was a god), commanded her not to grieve at all at what had happened, since she had been united in marriage to the divinity of the place and as a result of her violation should bear two sons who would far excel all men in valour and warlike achievements. And having said this, he was wrapped in a cloud and, being lifted from the earth, was borne upwards through the air. 1.77.3. This is not a proper place to consider what opinion we ought to entertain of such tales, whether we should scorn them as instances of human frailty attributed to the gods, â since God is incapable of any action that is unworthy of his incorruptible and blessed nature, â or whether we should admit even these stories, upon the supposition that all the substance of the universe is mixed, and that between the race of gods and that of men some third order of being exists which is that of the daemons, who, uniting sometimes with human beings and sometimes with the gods, beget, it is said, the fabled race of heroes. This, I say, is not a proper place to consider these things, and, moreover, what the philosophers have said concerning them is sufficient. 1.79.11. But their life was that of herdsmen, and they lived by their own labour, generally upon the mountains in huts which they built, roofs and all, out of sticks and reeds. One of these, called the hut of Romulus, remained even to my day on the flank of the Palatine hill which faces towards the Circus, and it is preserved holy by those who have charge of these matters; they add nothing to it to render it more stately, but if any part of it is injured, either by storms or by the lapse of time, they repair the damage and restore the hut as nearly as possible to its former condition. 1.87.4. The account I have given seems to me the most probable of the stories about the death of Remus. However, if any has been handed down that differs from this, let that also be related. Some, indeed, say that Remus yielded the leadership to Romulus, though not without resentment and anger at the fraud, but that after the wall was built, wishing to demonstrate the weakness of the fortification, he cried, "Well, as for this wall, one of your enemies could as easily cross it as I do," and immediately leaped over it. Thereupon Celer, one of the men standing on the wall, who was overseer of the work, said, "Well, as for this enemy, one of us could easily punish him," and striking him on the head with a mattock, he killed him then and there. Such is said to have been the outcome of the quarrel between the brothers. 2.56. 1. These are the memorable wars which Romulus waged. His failure to subdue any more of the neighbouring nations seems to have been due to his sudden death, which happened while he was still in the vigour of his age for warlike achievements. There are many different stories concerning it.,2. Those who give a rather fabulous account of his life say that while he was haranguing his men in the camp, sudden darkness rushed down out of a clear sky and a violent storm burst, after which he was nowhere to be seen; and these writers believe that he was caught up into heaven by his father, Mars.,3. But those who write the more plausible accounts say that he was killed by his own people; and the reason they allege for his murder is that he released without the common consent, contrary to custom, the hostages he had taken from the Veientes, and that he no longer comported himself in the same manner toward the original citizens and toward those who were enrolled later, but showed greater honour to the former and slighted the latter, and also because of his great cruelty in the punishment of delinquents (for instance, he had ordered a group of Romans who were accused of brigandage against the neighbouring peoples to be hurled down the precipice after he had sat alone in judgment upon them, although they were neither of mean birth nor few in number), but chiefly because he now seemed to be harsh and arbitrary and to be exercising his power more like a tyrant than a king.,4. For these reasons, they say, the patricians formed a conspiracy against him and resolved to slay him; and having carried out the deed in the senate-house, they divided his body into several pieces, that it might not be seen, and then came out, each one hiding his part of the body under his robes, and afterwards burying it in secret.,5. Others say that while haranguing the people he was slain by the new citizens of Rome, and that they undertook the murder at the time when the rain and the darkness occurred, the assembly of the people being then dispersed and their chief left without his guard. And for this reason, they say, the day on which this event happened got its name from the flight of the people and is called Populifugia down to our times.,6. Be that as it may, the incidents that occurred by the direction of Heaven in connexion with this man's conception and death would seem to give no small authority to the view of those who make gods of mortal men and place the souls of illustrious persons in heaven. For they say that at the time when his mother was violated, whether by some man or by a god, there was a total eclipse of the sun and a general darkness as in the night covered the earth, and that at his death the same thing happened.,7. Such, then, is reported to have been the death of Romulus, who built Rome and was chosen by her citizens as their first king. He left no issue, and after reigning thirty-seven years, died in the fifty-fifth year of his age; for he was very young when he obtained the rule, being no more than eighteen years old, as is agreed by all who have written his history. 2.63.3. He also ordered that Romulus himself, as one who had shown a greatness beyond mortal nature, should be honoured, under the name of Quirinus, by the erection of a temple and by sacrifices throughout the year. For while the Romans were yet in doubt whether divine providence or human treachery had been the cause of his disappearance, a certain man, named Julius, descended from Ascanius, who was a husbandman and of such a blameless life that he would never have told an untruth for his private advantage, arrived in the Forum and said that, as he was coming in from the country, he saw Romulus departing from the city fully armed and that, as he drew near to him, he heard him say these words: 2.63.4. "Julius, announce to the Romans from me, that the genius to whom I was allotted at my birth is conducting me to the gods, now that I have finished my mortal life, and that I am Quirinus." Numa, having reduced his whole system of religious laws to writing, divided them into eight parts, that being the number of the different classes of religious ceremonies. 8.56.1. It would be in harmony with a formal history and in the interest of correcting those who think that the gods are neither pleased with the honours they receive from men nor displeased with impious and unjust actions, to make known the epiphany of the goddess at that time, not once, but twice, as it is recorded in the books of the pontiffs, to the end that by those who are more scrupulous about preserving the opinions concerning the god which they have received from their ancestors such belief may be maintained firm and undisturbed by misgivings, and that those who, despising the customs of their forefathers, hold that the gods have no power over man's reason, may, preferably, retract their opinion, or, if they are incurable, that the may become still more odious to the gods and more wretched. |
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| 61. Horace, Letters, 2.1.15-2.1.16 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 219 |
| 62. Horace, Epodes, 7.17-7.20, 16.13 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 123, 134 |
| 63. Livy, History, None (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 137, 138, 140, 143 |
| 64. Augustus, Res Gestae Divi Augusti, 7.3, 34.1-34.2 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 183, 192, 213 |
65. Ovid, Ars Amatoria, 1.203-1.205 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 101| 1.203. Marsque pater Caesarque pater, date numen eunti: 1.204. rend= 1.205. Auguror, en, vinces; votivaque carmina reddam, | |
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66. Ovid, Metamorphoses, 1.4, 1.562-1.565, 9.241-9.261, 10.148-10.150, 14.588-14.590, 14.805-14.828, 15.843-15.851, 15.858-15.860, 15.871-15.879 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 90, 103, 114, 120, 132, 140, 141, 192, 243, 244| 1.4. ad mea perpetuum deducite tempora carmen. 1.562. postibus Augustis eadem fidissima custos 1.563. ante fores stabis mediamque tuebere quercum, 1.564. utque meum intonsis caput est iuvenale capillis, 1.565. tu quoque perpetuos semper gere frondis honores.” 9.241. flamma suum; timuere dei pro vindice terrae. 9.242. Quos ita (sensit enim) laeto Saturnius ore 9.243. Iuppiter adloquitur: “Nostra est timor iste voluptas, 9.244. o superi, totoque libens mihi pectore grator, 9.245. quod memoris populi dicor rectorque paterque, 9.246. et mea progenies vestro quoque tuta favore est. 9.247. Nam quamquam ipsius datis hoc inmanibus actis, 9.248. obligor ipse tamen. Sed enim ne pectora vano 9.249. fida metu paveant: Oetaeas spernite flammas! 9.250. Omnia qui vicit, vincet, quos cernitis, ignes 9.251. nec nisi materna Vulcanum parte potentem 9.252. sentiet: aeternum est a me quod traxit et expers 9.253. atque inmune necis nullaque domabile flamma. 9.254. Idque ego defunctum terra caelestibus oris 9.255. accipiam, cunctisque meum laetabile factum 9.256. dis fore confido. Siquis tamen Hercule, siquis 9.257. forte deo doliturus erit, data praemia nolet, 9.258. sed meruisse dari sciet invitusque probabit.” 9.259. Adsensere dei: coniunx quoque regia visa est 9.260. cetera non duro, duro tamen ultima vultu 9.261. dicta tulisse Iovis seque indoluisse notatam. 10.148. “Ab Iove, Musa parens, (cedunt Iovis omnia regno!) 10.149. carmina nostra move! Iovis est mihi saepe potestas 10.150. dicta prius: cecini plectro graviore Gigantas 14.588. Aeneaeque meo, qui te de sanguine nostro 14.589. fecit avum, quamvis parvum des, optime, numen, 14.590. dummodo des aliquod: satis est inamabile regnum 14.805. Occiderat Tatius, populisque aequata duobus, 14.806. Romule, iura dabas, posita cum casside Mavors 14.807. talibus adfatur divumque hominumque parentem: 14.808. “Tempus adest, genitor, quoniam fundamine magno 14.809. res Romana valet et praeside pendet ab uno, 14.810. praemia (sunt promissa mihi dignoque nepoti!) 14.811. solvere et ablatum terris imponere caelo. 14.812. Tu mihi concilio quondam praesente deorum 14.813. (nam memoro memorique animo pia verba notavi) 14.814. “unus erit, quem tu tolles in caerula caeli” 14.815. dixisti: rata sit verborum summa tuorum!” 14.816. Adnuit omnipotens et nubibus aera caecis 14.817. occuluit tonitruque et fulgure terruit orbem: 14.818. quae sibi promissae sensit rata signa rapinae 14.819. innixusque hastae pressos temone cruento 14.820. impavidus conscendit equos Gradivus et ictu 14.821. verberis increpuit pronusque per aera lapsus 14.822. constitit in summo nemorosi colle Palati 14.823. reddentemque suo non regia iura Quiriti 14.824. abstulit Iliaden: corpus mortale per auras 14.825. dilapsum tenues, ceu lata plumbea funda 14.826. missa solet medio glans intabescere caelo. 14.827. Pulchra subit facies et pulvinaribus altis 14.828. dignior, est qualis trabeati forma Quirini. 15.843. Vix ea fatus erat, media cum sede senatus 15.844. constitit alma Venus, nulli cernenda, suique 15.845. Caesaris eripuit membris neque in aera solvi 15.846. passa recentem animam caelestibus intulit astris. 15.847. Dumque tulit, lumen capere atque ignescere sensit 15.848. emisitque sinu: luna volat altius illa, 15.849. flammiferumque trahens spatioso limite crinem 15.850. stella micat natique videns bene facta fatetur 15.851. esse suis maiora et vinci gaudet ab illo. 15.858. sic et Saturnus minor est Iove: Iuppiter arces 15.859. temperat aetherias et mundi regna triformis, 15.860. terra sub Augusto est; pater est et rector uterque. 15.871. Iamque opus exegi, quod nec Iovis ira nec ignis 15.872. nec poterit ferrum nec edax abolere vetustas. 15.873. Cum volet, illa dies, quae nil nisi corporis huius 15.874. ius habet, incerti spatium mihi finiat aevi: 15.875. parte tamen meliore mei super alta perennis 15.876. astra ferar, nomenque erit indelebile nostrum, 15.877. quaque patet domitis Romana potentia terris, 15.878. ore legar populi, perque omnia saecula fama, 15.879. siquid habent veri vatum praesagia, vivam. | |
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67. Ovid, Fasti, 1.1-1.38, 1.43-1.44, 1.94, 1.101, 1.199, 1.307-1.310, 1.471-1.540, 1.581, 1.608, 1.650-1.651, 1.709-1.712, 2.4, 2.131-2.132, 2.134-2.144, 2.482-2.483, 2.487, 2.492, 2.496-2.571, 2.631-2.638, 3.21-3.24, 3.31-3.34, 3.73-3.78, 3.85-3.98, 3.111-3.112, 3.121-3.126, 3.152, 3.156, 3.159-3.160, 3.177, 3.183-3.186, 3.273-3.276, 3.331-3.332, 3.460, 3.677, 3.709-3.710, 3.714, 3.738, 3.844, 4.11-4.12, 4.19-4.22, 4.30, 4.37-4.38, 4.55-4.60, 4.95-4.198, 4.383-4.384, 4.673-4.676, 4.808, 4.843-4.853, 4.857-4.862, 4.953-4.954, 5.7-5.8, 5.23-5.24, 5.111, 5.347-5.350, 5.375, 5.445-5.450, 5.457-5.465, 5.470-5.472, 5.474.479-5.474.482, 5.476, 5.569-5.576, 6.5-6.8, 6.19, 6.21-6.24, 6.26, 6.267, 6.320, 6.460, 6.537-6.550, 6.637-6.638 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 23, 24, 47, 52, 90, 93, 96, 97, 98, 101, 102, 103, 105, 106, 107, 108, 109, 110, 112, 113, 114, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 133, 136, 140, 141, 142, 143, 146, 147, 148, 149, 156, 158, 192, 200, 213, 243| 1.1. Tempora cum causis Latium digesta per annum 1.2. lapsaque sub terras ortaque signa canam, 1.3. excipe pacato, Caesar Germanice, voltu 1.4. hoc opus et timidae dirige navis iter; 1.5. officioque, levem non aversatus honorem, 1.6. en tibi devoto numine dexter ades. 1.7. sacra recognosces annalibus eruta priscis, 1.8. et quo sit merito quaeque notata dies. 1.9. invenies illic et festa domestica vobis: 1.10. saepe tibi pater est, saepe legendus avus; 1.11. quaeque ferunt illi pictos sigtia fastos, 1.12. tu quoque cum Druso praemia fratre feres. 1.13. Caesaris arma cat alii: nos Caesaris aras, 1.14. et quoscumque sacris addidit ille dies. 1.15. adnue coti per laudes ire tuorum, 1.16. deque meo pavidos excute corde metus, 1.17. da mihi te placidum, dederis in carmina viris: 1.18. ingenium voltu statque caditque tuo. 1.19. pagina iudicium docti subitura movetur 1.20. principis, ut Clario missa legenda deo. 1.21. quae sit enim culti facundia sensimus oris, 1.22. civica pro trepidis cum tulit arma reis; 1.23. scimus et, ad nostras cum se tulit impetus artes, 1.24. ingenii currant flumina quanta tui. 1.25. si licet et fas est, vates rege vatis habenas, 1.26. auspice te felix totus ut annus eat. 1.27. tempora digereret cum conditor urbis, in anno 1.28. constituit menses quinque bis esse suo. 1.29. scilicet arma magis quam sidera, Romule, noras, 1.30. curaque finitimos vincere maior erat. 1.31. est tamen et ratio, Caesar, quae movent illum, 1.32. erroremque suum quo tueatur, habet, 1.33. quod satis est, utero matris dum prodeat infans, 1.34. hoc anno statuit temporis esse satis, 1.35. per totidem menses a funere coniugis uxor 1.36. sustinet in vidua tristia signa domo, 1.37. haec igitur vidit trabeati cura Quirini, 1.38. cum rudibus populis annua iura daret. 1.43. at Numa nec Ianum nec avitas praeterit umbras, 1.44. mensibus antiquis praeposuitque duos. 1.94. lucidior visa est, quam fuit ante, domus. 1.101. ‘disce metu posito, vates operose dierum, 1.199. dum casa Martigenam capiebat parva Quirinum, 1.307. sic petitur caelum: non ut ferat Ossan Olympus, 1.308. summaque Peliacus sidera tangat apex. 1.309. nos quoque sub ducibus caelum metabimur illis 1.310. ponemusque suos ad vaga signa dies. 1.471. hic fuit Evander, qui, quamquam clarus utroque, 1.472. nobilior sacrae sanguine matris erat; 1.473. quae simul aetherios animo conceperat ignes, 1.474. ore dabat pleno carmina vera dei. 1.475. dixerat haec nato motus instare sibique, 1.476. multaque praeterea tempore nacta fidem. 1.477. nam iuvenis nimium vera cum matre fugatus 1.478. deserit Arcadiam Parrhasiumque larem, 1.479. cui genetrix flenti fortuna viriliter inquit 1.480. ‘(siste, precor, lacrimas) ista ferenda tibi est. 1.481. sic erat in fatis; nec te tua culpa fugavit, 1.482. sed deus; offenso pulsus es urbe deo. 1.483. non meriti poenam pateris, sed numinis iram: 1.484. est aliquid magnis crimen abesse malis. 1.485. conscia mens ut cuique sua est, ita concipit intra 1.486. pectora pro facto spemque metumque suo. 1.487. nec tamen ut primus maere mala talia passus: 1.488. obruit ingentes ista procella viros, 1.489. passus idem est, Tyriis qui quondam pulsus ab oris 1.490. Cadmus in Aonia constitit exul humo: 1.491. passus idem Tydeus et idem Pagasaeus Iason, 1.492. et quos praeterea longa referre mora est. 1.493. omne solum forti patria est, ut piscibus aequor, 1.494. ut volucri, vacuo quicquid in orbe patet. 1.495. nec fera tempestas toto tamen horret in anno: 1.496. et tibi (crede mihi) tempora veris erunt.’ 1.497. vocibus Evander firmata mente parentis 1.498. nave secat fluctus Hesperiarnque tenet, 1.499. iamque ratem doctae monitu Carmentis in amnem 1.500. egerat et Tuscis obvius ibat aquis: 1.501. fluminis illa latus, cui sunt vada iuncta Tarenti, 1.502. aspicit et sparsas per loca sola casas; 1.503. utque erat, immissis puppem stetit ante capillis 1.504. continuitque manum torva regentis iter, 1.505. et procul in dextram tendens sua bracchia ripam 1.506. pinea non sano ter pede texta ferit; 1.507. neve daret saltum properans insistere terrae, 1.508. vix est Evandri vixque retenta manu. 1.509. di que petitorum dixit ‘salve te locorum, 1.510. tuque novos caelo terra datura deos, 1.511. fluminaque et fontes, quibus utitur hospita tellus, 1.512. et nemorum nymphae naiadumque chori! 1.513. este bonis avibus visi natoque mihique, 1.514. ripaque felici tacta sit ista pede! 1.515. fallor, an hi fient ingentia moenia colles, 1.516. iuraque ab hac terra cetera terra petet? 1.517. montibus his olim totus promittitur orbis: 1.518. quis tantum fati credat habere locum? 1.519. et iam Dardaniae tangent haec litora pinus: 1.520. hic quoque causa novi femina Martis erit. 1.521. care nepos, Palla, funesta quid induis arma? 1.522. indue! non humili vindice caesus eris. 1.523. victa tamen vinces eversaque, Troia, resurges: 1.524. obruet hostiles ista ruina domos. 1.525. urite victrices Neptunia Pergama flammae! 1.526. num minus hic toto est altior orbe cinis? 1.527. iam pius Aeneas sacra et, sacra altera, patrem 1.528. adferet: Iliacos accipe, Vesta, deos! 1.529. tempus erit, cum vos orbemque tuebitur idem, 1.530. et fient ipso sacra colente deo, 1.531. et penes Angustos patriae tutela manebit: 1.532. hanc fas imperii frena tenere domum, 1.533. inde nepos natusque dei, licet ipse recuset, 1.534. pondera caelesti mente paterna feret; 1.535. utque ego perpetuis olim sacrabor in aris, 1.536. sic Augusta novum Iulia numen erit.’ 1.537. talibus ut dictis nostros descendit in annos, 1.538. substitit in medios praescia lingua sonos, 1.539. puppibus egressus Latia stetit exul in herba, 1.540. felix, exilium cui locus ille fuit! 1.581. constituitque sibi, quae Maxima dicitur, aram, 1.608. hic socium summo cum Iove nomen habet, 1.650. sola toro magni digna reperta Iovis. 17. AC 18. BC 19. CC 20 DC I 21. EC 22. FC 23. GC 1.651. Haec ubi transierint, Capricorno, Phoebe, relicto 1.709. Ipsum nos carmen deduxit Pacis ad aram. 1.710. haec erit a mensis fine secunda dies. 1.711. frondibus Actiacis comptos redimita capillos, 1.712. Pax, ades et toto mitis in orbe mane. 2.4. exiguum, memini, nuper eratis opus. 2.131. hoc tu per terras, quod in aethere Iuppiter alto, 2.132. nomen habes: hominum tu pater, ille deum. 2.134. moenia, tu dederas transilienda Remo. 2.135. te Tatius parvique Cures Caeninaque sensit: 2.136. hoc duce Romanum est solis utrumque latus, 2.137. tu breve nescio quid victae telluris habebas: 2.138. quodcumque est alto sub Iove, Caesar habet, 2.139. tu rapis, hic castas duce se iubet esse maritas: 2.140. tu recipis luco, reppulit ille nefas. 2.141. vis tibi grata fuit, florent sub Caesare leges. 2.142. tu domini nomen, principis ille tenet, 2.143. te Remus incusat, veniam dedit hostibus ille. 2.144. caelestem fecit te pater, ille patrem. 2.482. multaque Romulea bella peracta manu, 2.483. Iuppiter, inquit, ‘habet Romana potentia vires: 2.487. unus erit, quem tu tolles in caerula caeli 2.492. forte tuis illic, Romule, iura dabas, 2.496. fit fuga, rex patriis astra petebat equis, 2.497. luctus erat, falsaeque patres in crimine caedis, 2.498. haesissetque animis forsitan illa fides; 2.499. sed Proculus Longa veniebat Iulius Alba, 2.500. lunaque fulgebat, nec facis usus erat, 2.501. cum subito motu saepes tremuere sinistrae: 2.502. rettulit ille gradus, horrueruntque comae, 2.503. pulcher et humano maior trabeaque decorus 2.504. Romulus in media visus adesse via 2.505. et dixisse simul ‘prohibe lugere Quirites, 2.506. nec violent lacrimis numina nostra suis; 2.507. tura ferant placentque novum pia turba Quirinum 2.508. et patrias artes militiamque colant.’ iussit 2.509. et in tenues oculis evanuit auras; 2.510. convocat hic populos iussaque verba refert. 2.511. templa deo fiunt, collis quoque dictus ab illo est, 2.512. et referunt certi sacra paterna dies. 2.513. lux quoque cur eadem Stultorum festa vocetur, 2.514. accipe, parva quidem causa, sed apta subest. 2.515. non habuit doctos tellus antiqua colonos: 2.516. lassabant agiles aspera bella viros, 2.517. plus erat in gladio quam curvo laudis aratro: 2.518. neglectus domino pauca ferebat ager. 2.519. farra tamen veteres iaciebant, farra metebant, 2.520. primitias Cereri farra resecta dabant, 2.521. usibus admoniti flammis torrenda dederunt 2.522. multaque peccato damna tulere suo. 2.523. nam modo verrebant nigras pro farre favillas, 2.524. nunc ipsas ignes corripuere casas; 2.525. facta dea est Fornax: laeti Fornace coloni 2.526. orant, ut fruges temperet illa suas. 2.527. curio legitimis nunc Fornacalia verbis 2.528. maximus indicit nec stata sacra facit, 2.529. inque foro, multa circum pendente tabella, 2.530. signatur certa curia quaeque nota; 2.531. stultaque pars populi, quae sit sua curia, nescit, 2.532. sed facit extrema sacra relata die. 18. AC 19. BC 20. CC 21. D FERAL — F 2.533. Est honor et tumulis. Animas placate paternas 2.534. parvaque in extinctas munera ferte pyras. 2.535. parva petunt manes, pietas pro divite grata est 2.536. munere: non avidos Styx habet ima deos, 2.537. tegula porrectis satis est velata coronis 2.538. et sparsae fruges parcaque mica salis 2.539. inque mero mollita Ceres violaeque solutae: 2.540. haec habeat media testa relicta via. 2.541. nec maiora veto, sed et his placabilis umbra est 2.542. adde preces positis et sua verba focis, 2.543. hunc morem Aeneas, pietatis idoneus auctor, 2.544. attulit in terras, iuste Latine, tuas; 2.545. ille patris Genio sollemnia dona ferebat: 2.546. hinc populi ritus edidicere pios. 2.547. at quondam, dum longa gerunt pugnacibus armis 2.548. bella, Parentales deseruere dies. 2.549. non impune fuit; nam dicitur omine ab isto 2.550. Roma suburbanis incaluisse rogis. 2.551. vix equidem credo: bustis exisse feruntur 2.552. et tacitae questi tempore noctis avi, 2.553. perque vias urbis latosque ululasse per agros 2.554. deformes animas, volgus ie, ferunt. 2.555. post ea praeteriti tumulis redduntur honores, 2.556. prodigiisque venit funeribusque modus, 2.557. dum tamen haec fiunt, viduae cessate puellae: 2.558. expectet puros pinea taeda dies, 2.559. nec tibi, quae cupidae matura videbere matri, 2.560. comat virgineas hasta recurva comas. 2.561. conde tuas, Hymenaee, faces et ab ignibus atris 2.562. aufer! habent alias maesta sepulchra faces. 2.563. di quoque templorum foribus celentur opertis, 2.564. ture vacent arae stentque sine igne foci. 2.565. nunc animae tenues et corpora functa sepulcris 2.566. errant, nunc posito pascitur umbra cibo. 2.567. nec tamen haec ultra, quam tot de mense supersint 2.568. Luciferi, quot habent carmina nostra pedes, 2.569. hanc, quia iusta ferunt, dixere Feralia lucem; 2.570. ultima placandis manibus illa dies. 2.571. ecce anus in mediis residens annosa puellis 2.631. dis generis date tura boni (Concordia fertur 2.632. illa praecipue mitis adesse die) 2.633. et libate dapes, ut, grati pignus honoris, 2.634. nutriat incinctos missa patella Lares. 2.635. iamque ubi suadebit placidos nox humida somnos, 2.636. larga precaturi sumite vina manu, 2.637. et bene vos, bene te, patriae pater, optime Caesar! 2.638. dicite suffuso per sacra verba mero. 23. F TER — NP 3.21. Mars videt hanc visamque cupit potiturque cupita 3.22. et sua divina furta fefellit ope. 3.23. somnus abit, iacet ipsa gravis: iam scilicet intra 3.24. viscera Romanae conditor urbis erat. 3.31. inde duae pariter, visu mirabile, palmae 3.32. surgunt: ex illis altera maior erat, 3.33. et gravibus ramis totum protexerat orbem 3.34. contigeratque sua sidera summa coma. 3.73. ‘arbiter armorum, de cuius sanguine natus 3.74. credor (et, ut credar, pignora multa dabo), 3.75. a te principium Romano dicimus anno: 3.76. primus de patrio nomine mensis erit.’ 3.77. vox rata fit, patrioque vocat de nomine mensem. 3.78. dicitur haec pietas grata fuisse deo. 3.85. Mars Latio venerandus erat, quia praesidet 3.86. armis: arma ferae genti remque decusque dabant, 3.87. quod si forte vacas, peregrinos inspice fastos: 3.88. mensis in his etiam nomine Martis erit. 3.89. tertius Albanis, quintus fuit ille Faliscis, 3.90. sextus apud populos, Hernica terra, tuos. 3.91. inter Aricinos Albanaque tempora constat 3.92. factaque Telegoni moenia celsa manu. 3.93. quintum Laurentes, bis quintum Aequiculus acer, 3.94. a tribus hunc primum turba Curensis habet; 3.95. et tibi cum proavis, miles Peligne, Sabinis 3.96. convenit: huic genti quartus utrique deus. 3.97. Romulus hos omnes ut vinceret ordine saltem, 3.98. sanguinis auctori tempora prima dedit, 3.111. libera currebant et inobservata per annum 3.112. sidera; constabat sed tamen esse deos. 3.121. annus erat, decimum cum luna receperat orbem: 3.122. hic numerus magno tunc in honore fuit; 3.123. seu quia tot digiti, per quos numerare solemus, 3.124. seu quia bis quinto femina mense parit, 3.125. seu quod adusque decem numero crescente venitur, 3.126. principium spatiis sumitur inde novis, 3.152. Pompilius menses sensit abesse duos, 3.156. Caesaris in multis haec quoque cura fuit. 3.159. promissumque sibi voluit praenoscere caelum 3.160. nec deus ignotas hospes inire domos, 3.177. disce, Latinorum vates operose dierum, 3.183. quae fuerit nostri, si quaeris, regia nati, 3.184. aspice de canna straminibusque domum. 3.185. in stipula placidi capiebat munera somni, 3.186. et tamen ex illo venit in astra toro. 3.273. defluit incerto lapidosus murmure rivus: 3.274. saepe, sed exiguis haustibus, inde bibi. 3.275. Egeria est, quae praebet aquas, dea grata Camenis; 3.276. illa Numae coniunx consiliumque fuit. 3.331. corda micant regis, totoque e corpore sanguis 3.332. fugit, et hirsutae deriguere comae, 3.460. Gnosida: Theseo crimine facta dea est. 3.677. nuper erat dea facta: venit Gradivus ad Annam 3.709. hoc opus, haec pietas, haec prima elementa fuerunt 3.710. Caesaris, ulcisci iusta per arma patrem. 3.714. Bacche, fave vati, dum tua festa cano. 3.738. (non habet ingratos fabula nostra iocos), 3.844. venit? et hoc ipsum littera prisca docet. 4.11. tempora cum causis annalibus eruta priscis 4.12. lapsaque sub terras ortaque signa cano. 4.19. Si qua tamen pars te de fastis tangere debet, 4.20. Caesar, in Aprili, quo tenearis, habes. 4.21. hic ad te magna descendit imagine mensis 4.22. et fit adoptiva nobilitate tuus. 4.30. saecula cognatos venit adusque deos. 4.37. hinc satus Aeneas, pietas spectata, per ignes 4.38. sacra patremque humeris, altera sacra, tulit, 4.55. ense cadit patruo Lausus: placet Ilia Marti 4.56. teque parit, gemino iuncte Quirine Remo. 4.57. ille suos semper Venerem Martemque parentes 4.58. dixit et emeruit vocis habere fidem; 4.59. neve secuturi possent nescire nepotes, 4.60. tempora dis generis continuata dedit, 4.95. illa deos omnes (longum est numerare) creavit: 4.96. illa satis causas arboribusque dedit: 4.97. illa rudes animos hominum contraxit in unum 4.98. et docuit iungi cum pare quemque sua. 4.99. quid genus omne creat volucrum, nisi blanda voluptas? 4.100. nec coeant pecudes, si levis absit amor. 4.101. cum mare trux aries cornu decertat; at idem 4.102. frontem dilectae laedere parcit ovis. 4.103. deposita sequitur taurus feritate iuvencam, 4.104. quem toti saltus, quem nemus omne tremit. 4.105. vis eadem, lato quodcumque sub aequore vivit, 4.106. servat et innumeris piscibus implet aquas. 4.107. prima feros habitus homini detraxit: ab illa 4.108. venerunt cultus mundaque cura sui. 4.109. primus amans carmen vigilatum nocte negata 4.110. dicitur ad clausas concinuisse fores, 4.111. eloquiumque fuit duram exorare puellam, 4.112. proque sua causa quisque disertus erat. 4.113. mille per hanc artes motae; studioque placendi 4.114. quae latuere prius, multa reperta ferunt. 4.115. hanc quisquam titulo mensis spoliare secundi 4.116. audeat? a nobis sit furor iste procul, 4.117. quid, quod ubique potens templisque frequentibus aucta, 4.118. urbe tamen nostra ius dea maius habet? 4.119. pro Troia, Romane, tua Venus arma ferebat, 4.120. cum gemuit teneram cuspide laesa manum: 4.121. caelestesque duas Troiano iudice vicit 4.122. (a! nolim victas hoc meminisse deas!), 4.123. Assaracique nurus dicta est, ut scilicet olim 4.124. magnus Iuleos Caesar haberet avos. 4.125. nec Veneri tempus quam ver erat aptius ullum i 4.126. vere nitent terrae, vere remissus ager, 4.127. nunc herbae rupta tellure cacumina tollunt, 4.128. nunc tumido gemmas cortice palmes agit. 4.129. et formosa Venus formoso tempore digna est, 4.130. utque solet, Marti continuata suo est: 4.131. vere monet curvas materna per aequora puppes 4.132. ire nec hibernas iam timuisse minas. 1. CK. APRIL. NP 4.133. Rite deam colitis Latiae matresque nurusque 4.134. et vos, quis vittae longaque vestis abest. 4.135. aurea marmoreo redimicula demite collo, 4.136. demite divitias: tota lavanda dea est. 4.137. aurea siccato redimicula reddite collo: 4.138. nunc alii flores, nunc nova danda rosa est. 4.139. vos quoque sub viridi myrto iubet ipsa lavari: 4.140. causaque, cur iubeat (discite!), certa subest 4.141. litore siccabat rorantes nuda capillos: 4.142. viderunt satyri, turba proterva, deam. 4.143. sensit et opposita texit sua corpora myrto: 4.144. tuta fuit facto vosque referre iubet. 4.145. discite nunc, quare Fortunae tura Virili 4.146. detis eo, calida qui locus umet aqua. 4.147. accipit ille locus posito velamine cunctas 4.148. et vitium nudi corporis omne videt; 4.149. ut tegat hoc celetque viros, Fortuna Virilis 4.150. praestat et hoc parvo ture rogata facit, 4.151. nec pigeat tritum niveo cum lacte papaver 4.152. sumere et expressis mella liquata favis; 4.153. cum primum cupido Venus est deducta marito, 4.154. hoc bibit: ex illo tempore nupta fuit. 4.155. supplicibus verbis illam placate: sub illa 4.156. et forma et mores et bona fama manet. 4.157. Roma pudicitia proavorum tempore lapsa est: 4.158. Cymaeam, veteres, consuluistis anum. 4.159. templa iubet fieri Veneri, quibus ordine factis 4.160. inde Venus verso nomina corde tenet. 4.161. semper ad Aeneadas placido, pulcherrima, voltu 4.162. respice totque tuas, diva, tuere nurus. 4.163. dum loquor, elatae metuendus acumine caudae 4.164. Scorpios in viridis praecipitatur aquas. 4.165. Nox ubi transierit, caelumque rubescere primo 4.166. coeperit, et tactae rore querentur aves, 4.167. semiustamque facem vigilata nocte viator 4.168. ponet, et ad solitum rusticus ibit opus, 4.169. Pleiades incipient humeros relevare paternos, 4.170. quae septem dici, sex tamen esse solent: 4.171. seu quod in amplexum sex hinc venere deorum. ( 4.172. nam Steropen Marti concubuisse ferunt, 4.173. Neptuno Alcyonen et te, formosa Celaeno, 4.174. Maian et Electram Taygetemque Iovi), 4.175. septima mortali Merope tibi, Sisyphe, nupsit; 4.176. paenitet, et facti sola pudore latet: 4.177. sive quod Electra Troiae spectare ruinas 4.178. non tulit, ante oculos opposuitque manum. 4.179. Ter sine perpetuo caelum versetur in axe, 4.180. ter iungat Titan terque resolvat equos, 4.181. protinus inflexo Berecyntia tibia cornu 4.182. flabit, et Idaeae festa parentis erunt. 4.183. ibunt semimares et iia tympana tundent, 4.184. aeraque tinnitus aere repulsa dabunt: 4.185. ipsa sedens molli comitum cervice feretur 4.186. urbis per medias exululata vias. 4.187. scaena sonat, ludi que vocant, spectate, Quirites, 4.188. et fora Marte suo litigiosa vacent, 4.189. quaerere multa libet, sed me sonus aeris acuti 4.190. terret et horrendo lotos adunca sono. 4.191. da, dea, quem sciter. doctas Cybeleia neptes 4.192. vidit et has curae iussit adesse meae. 4.193. ‘pandite, mandati memores, Heliconis alumnae, 4.194. gaudeat assiduo cur dea Magna sono.’ 4.195. sic ego, sic Erato (mensis Cythereius illi 4.196. cessit, quod teneri nomen amoris habet): 4.197. ‘reddita Saturno sors haec erat, optime regum, 4.198. a nato sceptris excutiere tuis.’ 4.383. hanc ego militia sedem, tu pace parasti, 4.384. inter bis quinos usus honore viros.’ 4.673. hanc quondam Cytherea diem properantius ire 4.674. iussit et admissos praecipitavit equos, 4.675. ut titulum imperii quam primum luce sequenti 4.676. Augusto iuveni prospera bella darent. 4.808. venit, ades factis, magne Quirine, tuis! 4.843. nec mora, transiluit. rutro Celer occupat ausum; 4.844. ille premit duram sanguinulentus humum. 4.845. haec ubi rex didicit, lacrimas introrsus obortas 4.846. devorat et clausum pectore volnus habet, 4.847. flere palam non volt exemplaque fortia servat, 4.848. sic que meos muros transeat hostis ait. 4.849. dat tamen exequias nec iam suspendere fletum 4.850. sustinet, et pietas dissimulata patet; 4.851. osculaque adplicuit posito suprema feretro 4.852. atque ait invito frater adempte, vale! 4.853. arsurosque artus unxit, fecere, quod ille, 4.857. urbs oritur (quis tunc hoc ulli credere posset?) 4.858. victorem terris impositura pedem, 4.859. cuncta regas et sis magno sub Caesare semper, 4.860. saepe etiam pluris nominis huius habe; 4.861. et quotiens steteris domito sublimis in orbe, 4.862. omnia sint numeris inferiora tuis. 4.953. state Palatinae laurus, praetextaque quercu 4.954. stet domus: aeternos tres habet una deos. 5.7. dicite, quae fontes Aganippidos Hippocrenes 5.8. grata Medusaei signa tenetis equi. 5.23. donec Honor placidoque decens Reverentia voltu 5.24. corpora legitimis inposuere toris.2 5.111. Ab Iove surgat opus. prima mihi nocte videnda 5.347. scaena levis decet hanc: non est, mihi credite, non est 5.348. illa coturnatas inter habenda deas. 5.349. turba quidem cur hos celebret meretricia ludos, 5.350. non ex difficili causa petita subest. 5.375. omnia finierat: tenues secessit in auras, 5.445. dicta sit unde dies, quae nominis extet origo, 5.446. me fugit: ex aliquo est invenienda deo. 5.447. Pleiade nate, mone, virga venerande potenti: 5.448. saepe tibi est Stygii regia visa Iovis, 5.449. venit adoratus Caducifer, accipe causam 5.450. nominis: ex ipso est cognita causa deo. 5.457. umbra cruenta Remi visa est assistere lecto 5.458. atque haec exiguo murmure verba loqui: 5.459. ‘en ego dimidium vestri parsque altera voti, 5.460. cernite, sim qualis, qui modo qualis eram! 5.461. qui modo, si volucres habuissem regna iubentes, 5.462. in populo potui maximus esse meo, 5.463. nunc sum elapsa rogi flammis et iis imago: 5.464. haec est ex illo forma relicta Remo! 5.465. heu ubi Mars pater est? si vos modo vera locuti, 5.470. utque ego, sub terras sanguinulentus eas. 5.471. noluit hoc frater, pietas aequatis in illo est: 5.472. quod potuit, lacrimas manibus ille dedit, 5.476. lubrica prensantes effugit umbra manus, 5.569. voverat hoc iuvenis tunc, cum pia sustulit arma: 5.570. a tantis Princeps incipiendus erat. 5.571. ille manus tendens, hinc stanti milite iusto, 5.572. hinc coniuratis, talia dicta dedit: 5.573. ‘si mihi bellandi pater est Vestaeque sacerdos 5.574. auctor, et ulcisci numen utrumque paro: 5.575. Mars, ades et satia scelerato sanguine ferrum, 5.576. stetque favor causa pro meliore tuus. 6.5. est deus in nobis; agitante calescimus illo: 6.6. impetus hic sacrae semina mentis habet, 6.7. fas mihi praecipue voltus vidisse deorum, 6.8. vel quia sum vates, vel quia sacra cano. 6.19. horrueram tacitoque animum pallore fatebar; 6.21. namque ait ‘o vates, Romani conditor anni, 6.22. ause per exiguos magna referre modos, 6.23. ius tibi fecisti numen caeleste videndi, 6.24. cum placuit numeris condere festa tuis. 6.26. Iunius a nostro nomine nomen habet, 6.267. Vesta eadem est et terra: subest vigil ignis utrique: 6.320. dedecus? est multi fabula parva loci. 6.460. conditur, et Tellus Vestaque numen idem. 6.537. parva mora est, caelum vates ac numina sumit 6.538. fitque sui toto pectore plena dei; 6.539. vix illam subito posses cognoscere, tanto 6.540. sanctior et tanto, quam modo, maior erat. 6.541. laeta canam, gaude, defuncta laboribus Ino, 6.542. dixit ‘et huic populo prospera semper ades. 6.543. numen eris pelagi, natum quoque pontus habebit. 6.544. in vestris aliud sumite nomen aquis: 6.545. Leucothea Grais, Matuta vocabere nostris; 6.546. in portus nato ius erit omne tuo, 6.547. quem nos Portunum, sua lingua Palaemona dicet. 6.548. ite, precor, nostris aequus uterque locis!’ 6.549. annuerat, promissa fides, posuere labores, 6.550. nomina mutarunt: hic deus, illa dea est. 6.637. Te quoque magnifica, Concordia, dedicat aede 6.638. Livia, quam caro praestitit ipsa viro. | 1.1. I’ll speak of divisions of time throughout the Roman year, 1.2. Their origins, and the stars that set beneath the earth and rise. 1.3. Germanicus Caesar, accept this work, with a calm face, 1.4. And direct the voyage of my uncertain vessel: 1.5. Not scorning this slight honour, but like a god, 1.6. Receiving with favour the homage I pay you. 1.7. Here you’ll revisit the sacred rites in the ancient texts, 1.8. And review by what events each day is marked. 1.9. And here you’ll find the festivals of your House, 1.10. And see your father’s and your grandfather’s name: 1.11. The prizes they won, that illustrate the calendar, 1.12. That you and your brother Drusus will also win. 1.13. Let others sing Caesar’s wars: I’ll sing his altars, 1.14. And those days that he added to the sacred rites. 1.15. Approve my attempt to tell of your family honours, 1.16. And banish the apprehension from my heart. 1.17. Be kind to me, and you’ll empower my verse: 1.18. My wit will stand or fall by your glance. 1.19. My page trembles, judged by a learned prince, 1.20. As if it were being read by Clarian Apollo. 1.21. We know the eloquence of your skilful voice, 1.22. Taking up civil arms for anxious defendants: 1.23. And we know, when your efforts turn to poetry, 1.24. How copiously the river of your genius flows. 1.25. If it’s right and lawful, a poet, guide the poet’s reins, 1.26. So beneath your auspices the whole year may be happy. 1.27. When Rome’s founder established the calendar 1.28. He determined there’d be ten months in every year. 1.29. You knew more about swords than stars, Romulus, surely, 1.30. Since conquering neighbours was your chief concern. 1.31. Yet there’s a logic that might have possessed him, 1.32. Caesar, and that might well justify his error. 1.33. He held that the time it takes for a mother’s womb 1.34. To produce a child, was sufficient for his year. 1.35. For as many months also, after her husband’s funeral, 1.36. A widow maintains signs of mourning in her house. 1.37. So Quirinus in his ceremonial robes had that in view, 1.38. When he decreed his year to an unsophisticated people. 1.43. But Numa did not neglect Janus and the ancestral shades, 1.44. And therefore added two months to the ancient ten. 1.94. The house seemed brighter than it was before. 1.101. ‘Learn, without fear, what you seek, poet who labour 1.199. When a small hut held Romulus, son of Mars, 1.307. So we reach the sky: there’s no need for Ossa to be piled 1.308. On Olympus, or Pelion’s summit touch the highest stars. 1.309. Following these masters I too will measure out the skies, 1.310. And attribute the wheeling signs to their proper dates. 1.471. From there came Evander, though of noble lineage on both side 1.472. Nobler through the blood of Carmentis, his sacred mother: 1.473. She, as soon as her spirit absorbed the heavenly fire, 1.474. Spoke true prophecies, filled with the god. 1.475. She had foretold trouble for her son and herself, 1.476. And many other things that time proved valid. 1.477. The mother’s words proved only too true, when the youth 1.478. Banished with her, fled Arcady and his Parrhasian home. 1.479. While he wept, his mother said: ‘Your fortune must 1.480. Be borne like a man (I beg you, check your tears). 1.481. It was fated so: it is no fault of yours that exiles you, 1.482. But a god: an offended god expelled you from the city. 1.483. You’re not suffering rightful punishment, but divine anger: 1.484. It is something in great misfortune to be free of guilt. 1.485. As each man’s conscience is, so it harbour 1.486. Hope or fear in his heart, according to his actions. 1.487. Don’t mourn these ills as if you were first to endure them: 1.488. Such storms have overwhelmed the mightiest people. 1.489. Cadmus endured the same, driven from the shores of Tyre, 1.490. Remaining an exile on Boeotian soil. 1.491. Tydeus endured the same, and Pagasean Jason, 1.492. And others whom it would take too long to speak of. 1.493. To the brave every land is their country, as the sea 1.494. To fish, or every empty space on earth to the birds. 1.495. Wild storms never rage the whole year long, 1.496. And spring will yet come to you (believe me).’ 1.497. Encouraged by his mother’s words, Evander 1.498. Sailed the waves and reached Hesperian lands. 1.499. Then, advised by wise Carmentis, he steered 1.500. His boat into a river, and stemmed the Tuscan stream. 1.501. She examined the river bank, bordered by Tarentum’s shallows, 1.502. And the huts scattered over the desolate spaces: 1.503. And stood, as she was, with streaming hair, at the stern, 1.504. And fiercely stopped the steersman’s hand: 1.505. Then stretching out her arm to the right bank, 1.506. She stamped three times, wildly, on the pine deck: 1.507. Evander barely held her back with his hand, 1.508. Barely stopped her leaping swiftly to land. 1.509. ‘Hail, you gods of the land we sought’ she cried, 1.510. ‘And you the place that will give heaven new gods, 1.511. And you nymphs of the grove, and crowds of Naiads! 1.512. May the sight of you be a good omen for me and my son, 1.513. And happy be the foot that touches that shore! 1.514. Am I wrong, or will those hills raise mighty walls, 1.515. And from this earth all the earth receive its laws? 1.516. The whole world is one day promised to these hills: 1.517. Who could believe the place held such fate in store? 1.518. Soon Trojan ships will touch these shores, 1.519. And a woman, Lavinia, shall cause fresh war. 1.520. Pallas, dear grandson, why put on that fatal armour? 1.521. Put it on! No mean champion will avenge you. 1.522. Conquered Troy you will conquer, and rise from your fall, 1.523. Your very ruin overwhelms your enemy’s houses. 1.524. Conquering flames consume Neptune’s Ilium! 1.525. Will that prevent its ashes rising higher than the world? 1.526. Soon pious Aeneas will bring the sacred Penates, and hi 1.527. Sacred father here: Vesta, receive the gods of Troy! 1.528. In time the same hand will guard the world and you, 1.529. And a god in person will hold the sacred rites. 1.530. The safety of the country will lie with Augustus’ house: 1.531. It’s decreed this family will hold the reins of empire. 1.532. So Caesar’s son, Augustus, and grandson, Tiberius, 1.533. Divine minds, will, despite his refusal, rule the country: 1.534. And as I myself will be hallowed at eternal altars, 1.535. So Livia shall be a new divinity, Julia Augusta.’ 1.536. When she had brought her tale to our own times, 1.537. Her prescient tongue halted in mid-speech. 1.538. Landing from the ships, Evander the exile stood 1.539. On Latian turf, happy for that to be his place of exile! 1.540. After a short time new houses were built, 1.581. Where that part of the city takes its name from an ox. 1.608. Sacred things are called august by the senators, 1.650. When this day is over, Phoebus, you will leave Capricorn, 1.651. And take your course through the sign of the Water-Bearer. 1.709. This day is the second from the month’s end. 1.710. Come, Peace, your graceful tresses wreathed 1.711. With laurel of Actium: stay gently in this world. 1.712. While we lack enemies, or cause for triumphs: 2.4. Your theme, I recall, has been slight till now. 2.131. You have on earth the name that Jupiter owns to 2.132. In high heaven: you are father of men, he of gods. 2.134. Mighty: you made such as Remus could leap across. 2.135. Tatius, and the little towns of Cures and Caenina, 2.136. Knew you: under this Leader all the sun sees is Roman. 2.137. You owned a little patch of conquered land: 2.138. Caesar possesses all beneath Jupiter’s heavens. 2.139. You raped married women: under Caesar they are ordered 2.140. To be chaste: you permitted the guilty your grove: he forbids them. 2.141. Force was acceptable to you: under Caesar the laws flourish. 2.142. You had the title Master: he bears the name of Prince. 2.143. Remus accused you, while he pardons his enemies. 2.144. Your father deified you: he deified his father. 2.482. And the many wars waged with Romulus’ hands, 2.483. He said: ‘Jupiter, Roman power possesses strength: 2.487. You said to me: “There’ll be one you’ll raise 2.492. You chanced to be judging the people there, Romulus. 2.496. All fled, and the king rose to the stars behind his father’s horses. 2.497. There was mourning, senators were falsely charged with murder, 2.498. And perhaps that belief might have stuck in people’s minds, 2.499. But Julius Proculus was travelling from Alba Longa, 2.500. With the moon shining, and having no need of a torch, 2.501. When suddenly the hedge to his left moved and shook: 2.502. So that he drew back a step, his hair bristling. 2.503. It seemed to him that Romulus, handsome, more than human, 2.504. And finely dressed, stood there, in the centre of the road, 2.505. Saying: ‘Prevent the Quirites from mourning me, 2.506. And profaning my divinity by their tears: 2.507. Let the pious crowds bring incense and propitiate 2.508. The new god Quirinus, and cultivate their father’s art of war.’ 2.509. So he commanded and vanished into thin air: 2.510. Proculus gathered the people and reported the command. 2.511. Temples were built for the god, the hill named for him, 2.512. And on certain days the ancestral rites are re-enacted. 2.513. Learn too why this day is called the Feast of Fools. 2.514. The reason for it is trivial but fitting. 2.515. The earth of old was farmed by ignorant men: 2.516. Fierce wars weakened their powerful bodies. 2.517. There was more glory in the sword than the plough: 2.518. And the neglected farm brought its owner little return. 2.519. Yet the ancients sowed corn, corn they reaped, 2.520. offering the first fruits of the corn harvest to Ceres. 2.521. Taught by practice they parched it in the flames, 2.522. And incurred many losses through their own mistakes. 2.523. Sometimes they’d sweep up burnt ash and not corn, 2.524. Sometimes the flames took their huts themselves: 2.525. The oven was made a goddess, Fornax: the farmer 2.526. Pleased with her, prayed she’d regulate the grain’s heat. 2.527. Now the Curio Maximus, in a set form of words, declare 2.528. The shifting date of the Fornacalia, the Feast of Ovens: 2.529. And round the Forum hang many tablets, 2.530. On which every ward displays its particular sign. 2.531. Foolish people don’t know which is their ward, 2.532. So they hold the feast on the last possible day. 2.533. And the grave must be honoured. Appease your fathers’ 2.534. Spirits, and bring little gifts to the tombs you built. 2.535. Their shades ask little, piety they prefer to costly 2.536. offerings: no greedy deities haunt the Stygian depths. 2.537. A tile wreathed round with garlands offered is enough, 2.538. A scattering of meal, and a few grains of salt, 2.539. And bread soaked in wine, and loose violets: 2.540. Set them on a brick left in the middle of the path. 2.541. Not that I veto larger gifts, but these please the shades: 2.542. Add prayers and proper words to the fixed fires. 2.543. This custom was brought to your lands, just Latinus, 2.544. By Aeneas, a fitting promoter of piety. 2.545. He brought solemn gifts to his father’s spirit: 2.546. From him the people learned the pious rites. 2.547. But once, waging a long war with fierce weapons, 2.548. They neglected the Parentalia, Festival of the Dead. 2.549. It did not go unpunished: they say from that ominous day 2.550. Rome grew hot from funeral fires near the City. 2.551. I scarcely believe it, but they say that ancestral spirit 2.552. Came moaning from their tombs in the still of night, 2.553. And misshapen spirits, a bodiless throng, howled 2.554. Through the City streets, and through the broad fields. 2.555. Afterwards neglected honour was paid to the tombs, 2.556. And there was an end to the portents, and the funerals. 2.557. But while these rites are enacted, girls, don’t marry: 2.558. Let the marriage torches wait for purer days. 2.559. And virgin, who to your mother seem ripe for love, 2.560. Don’t let the curved spear comb your tresses. 2.561. Hymen, hide your torches, and carry them far 2.562. From these dark fires! The gloomy tomb owns other torches. 2.563. And hide the gods, closing those revealing temple doors, 2.564. Let the altars be free of incense, the hearths without fire. 2.565. Now ghostly spirits and the entombed dead wander, 2.566. Now the shadow feeds on the nourishment that’s offered. 2.567. But it only lasts till there are no more days in the month 2.568. Than the feet (eleven) that my metres possess. 2.569. This day they call the Feralia because they bear (ferunt) 2.570. offerings to the dead: the last day to propitiate the shades. 2.571. See, an old woman sitting amongst the girls performs the rite 2.631. Virtuous ones, burn incense to the gods of the family, 2.632. (Gentle Concord is said to be there on this day above all) 2.633. And offer food, so the robed Lares may feed from the dish 2.634. Granted to them as a mark of esteem, that pleases them. 2.635. Then when moist night invites us to calm slumber, 2.636. Fill the wine-cup full, for the prayer, and say: 2.637. ‘Health, health to you, worthy Caesar, Father of the Country!’ 2.638. And let there be pleasant speech at the pouring of wine. 3.21. Mars saw her, seeing her desired her, desiring her 3.22. Possessed her, by divine power hiding his theft. 3.23. She lost sleep, lay there heavily: and already, 3.24. Rome’s founder had his being in her womb,. 3.31. From it, strange sight, at once, two palm trees sprang: 3.32. One of the trees was taller than the other, 3.33. And covered all the world with its heavy branches, 3.34. Touching the topmost stars with its crown. 3.73. ‘Arbiter of War, from whose blood I am thought to spring, 3.74. (And to confirm that belief I shall give many proofs), 3.75. I name the first month of the Roman year after you: 3.76. The first month shall be called by my father’s name.’ 3.77. The promise was kept: he called the month after his father. 3.78. This piety is said to have pleased the god. 3.85. Mars, who directs the sword, was revered by Latium: 3.86. Arms gave a fierce people possessions and glory. 3.87. If you have time examine various calendars. 3.88. And you’ll find a month there named after Mars. 3.89. It was third in the Alban, fifth in the Faliscan calendar, 3.90. Sixth among your people, Hernican lands. 3.91. The position’s the same in the Arician and Alban, 3.92. And Tusculum’s whose walls Telegonus made. 3.93. It’s fifth among the Laurentes, tenth for the tough Aequians, 3.94. First after the third the folk of Cures place it, 3.95. And the Pelignian soldiers agree with their Sabine 3.96. Ancestors: both make him the god of the fourth month. 3.97. In order to take precedence over all these, at least, 3.98. Romulus gave the first month to the father of his race. 3.111. The stars then ran their course, freely, unobserved 3.112. Each year: yet everyone held them to be gods. 3.121. A year was when the moon returned to full for the tenth time: 3.122. And that was a number that was held in high honour: 3.123. Because it’s the number of fingers we usually count with, 3.124. Or because a woman produces in ten months, 3.125. Or because the numerals ascend from one to ten, 3.126. And from that point we begin a fresh interval. 3.152. Was the first to realise the year lacked two months, 3.156. When Caesar took it, and many other things, in hand. 3.159. And wished to have prescience of those heaven 3.160. Promised him, not be an unknown god entering a strange house. 3.177. Have what you seek, labouring poet of Latin days, 3.183. If you ask where my son’s palace was, 3.184. See there, that house made of straw and reeds. 3.185. He snatched the gifts of peaceful sleep on straw, 3.186. Yet from that same low bed he rose to the stars. 3.273. often I’ve drunk there, but in little draughts. 3.274. Egeria, goddess dear to the Camenae, supplies the water: 3.275. She who was wife and counsellor to Numa. 3.276. The Quirites were too prompt to take up arms, 3.331. And the bristling hair stood up stiffly on his head. 3.332. When he regained his senses, he said: ‘King and father 3.460. She’d already happily exchanged that faithless spouse for Bacchus, 3.677. And taking her aside, spoke these words: 3.709. Avenging his father by the just use of arms. 3.710. When the next dawn has revived the tender grass, 3.714. I’ll not speak about Semele: you’d have been born defenceless, 3.738. And he’d come to Mount Rhodope, and flowering Pangaeus: 3.844. Or because her law ordains ‘capital’ punishment 4.11. From ancient texts I sing the days and reasons, 4.12. And the star-signs that rise and set, beneath the Earth. 4.19. If there’s any part of the calendar that might stir you, 4.20. Caesar, in April you’ll find what should interest you. 4.21. This month you inherit from a mighty lineage, 4.22. Yours by adoption into a noble house. 4.30. of the centuries, he came at last to his divine kin. 4.37. From them came Aeneas, whose piety was seen, carrying 4.38. Holy things, and a father as holy, on his shoulders, through the fire. 4.55. Lausus fell to his uncle’s sword: Ilia pleased Mars, 4.56. And bore you Quirinus, and your brother Remus. 4.57. You always claimed your parents were Mars and Venus, 4.58. And deserved to be believed when you said so: 4.59. And you granted successive months to your race’s gods, 4.60. So your descendants might not be in ignorance of the truth. 4.95. She created the gods (too numerous to mention): 4.96. She gave the crops and trees their first roots: 4.97. She brought the crude minds of men together, 4.98. And taught them each to associate with a partner. 4.99. What but sweet pleasure creates all the race of birds? 4.100. Cattle wouldn’t mate, if gentle love were absent. 4.101. The wild ram butts the males with his horn, 4.102. But won’t hurt the brow of his beloved ewe. 4.103. The bull, that the woods and pastures fear, 4.104. Puts off his fierceness and follows the heifer. 4.105. The same force preserves whatever lives in the deep, 4.106. And fills the waters with innumerable fish. 4.107. That force first stripped man of his wild apparel: 4.108. From it he learned refinement and elegance. 4.109. It’s said a banished lover first serenaded 4.110. His mistress by night, at her closed door, 4.111. And eloquence then was the winning of a reluctant maid, 4.112. And everyone pleaded his or her own cause. 4.113. A thousand arts are furthered by the goddess: and the wish 4.114. To delight has revealed many things that were hidden. 4.115. Who dares to steal her honour of naming the second month? 4.116. Let such madness be far from my thoughts. 4.117. Besides, though she’s powerful everywhere, her temple 4.118. Crowded, doesn’t she hold most sway in our City? 4.119. Venus, Roman, carried weapons to defend your Troy, 4.120. And groaned at the spear wound in her gentle hand: 4.121. And she defeated two goddesses, by a Trojan judgement, 4.122. (Ah! If only they hadn’t remembered her victory!) 4.123. And she was called the bride of Assaracus’s son, 4.124. So that mighty Caesar would have Julian ancestors. 4.125. No season is more fitting for Venus than Spring: 4.126. In spring the earth gleams: in spring the ground’s soft, 4.127. Now the grass pokes its tips through the broken soil, 4.128. Now the vine bursts in buds through the swollen bark. 4.129. And lovely Venus deserves the lovely season, 4.130. And is joined again to her darling Mars: 4.131. In Spring she tells the curving ships to sail, over 4.132. Her native seas, and fear the winter’s threat no longer. 4.133. Perform the rites of the goddess, Roman brides and mothers, 4.134. And you who must not wear the headbands and long robes. 4.135. Remove the golden necklaces from her marble neck, 4.136. Remove her riches: the goddess must be cleansed, complete. 4.137. Return the gold necklaces to her neck, once it’s dry: 4.138. Now she’s given fresh flowers, and new-sprung roses. 4.139. She commands you too to bathe, under the green myrtle, 4.140. And there’s a particular reason for her command (learn, now!). 4.141. Naked, on the shore, she was drying her dripping hair: 4.142. The Satyrs, that wanton crowd, spied the goddess. 4.143. She sensed it, and hid her body with a screen of myrtle: 4.144. Doing so, she was safe: she commands that you do so too. 4.145. Learn now why you offer incense to Fortuna Virilis, 4.146. In that place that steams with heated water. 4.147. All women remove their clothes on entering, 4.148. And every blemish on their bodies is seen: 4.149. Virile Fortune undertakes to hide those from the men, 4.150. And she does this at the behest of a little incense. 4.151. Don’t begrudge her poppies, crushed in creamy milk 4.152. And in flowing honey, squeezed from the comb: 4.153. When Venus was first led to her eager spouse, 4.154. She drank so: and from that moment was a bride. 4.155. Please her with words of supplication: beauty, 4.156. Virtue, and good repute are in her keeping. 4.157. In our forefather’s time Rome lapsed from chastity: 4.158. And the ancients consulted the old woman of Cumae. 4.159. She ordered a temple built to Venus: when it was done 4.160. Venus took the name of Heart-Changer (Verticordia). 4.161. Loveliest One, always look with a benign gaze 4.162. On the sons of Aeneas, and guard their many wives. 4.163. As I speak, Scorpio, the tip of whose raised tail 4.164. Strikes fear, plunges down into the green waves. 4.165. When the night is past, and the sky is just beginning 4.166. To redden, and the birds, wet with dew, are singing, 4.167. And the traveller who’s been awake all night, puts down 4.168. His half-burnt torch, and the farmer’s off to his usual labours, 4.169. The Pleiades will start to lighten their father’s shoulders, 4.170. They who are said to be seven, but usually are six: 4.171. Because it’s true that six lay in the loving clasp of god 4.172. (Since they say that Asterope slept with Mars: 4.173. Alcyone, and you, lovely Celaeno, with Neptune: 4.174. Maia, Electra, and Taygete with Jupiter), 4.175. While the seventh, Merope, married you, Sisyphus, a mortal, 4.176. And repents of it, and, alone of the sisters, hides from shame: 4.177. Or because Electra couldn’t bear to watch Troy’s destruction, 4.178. And so her face now is covered by her hands. 4.179. Let the sky turn three times on its axis, 4.180. Let the Sun three times yoke and loose his horses, 4.181. And the Berecyntian flute will begin sounding 4.182. Its curved horn, it will be the Idaean Mother’s feast. 4.183. Eunuchs will march, and sound the hollow drums, 4.184. And cymbal will clash with cymbal, in ringing tones: 4.185. Seated on the soft necks of her servants, she’ll be carried 4.186. With howling, through the midst of the City streets. 4.187. The stage is set: the games are calling. Watch, then, 4.188. Quirites, and let those legal wars in the fora cease. 4.189. I’d like to ask many things, but I’m made fearful 4.190. By shrill clash of bronze, and curved flute’s dreadful drone. 4.191. ‘Lend me someone to ask, goddess.’ Cybele spying her learned 4.192. Granddaughters, the Muses, ordered them to take care of me. 4.193. ‘Nurslings of Helicon, mindful of her orders, reveal 4.194. Why the Great Goddess delights in continual din.’ 4.195. So I spoke. And Erato replied (it fell to her to speak about 4.196. Venus’ month, because her name derives from tender love): 4.197. ‘Saturn was granted this prophecy: “Noblest of kings, 4.198. You’ll be ousted by your own son’s sceptre.” 4.383. I won this seat in war, and you in peace 4.384. Because of your role among the Decemvirs.’ 4.673. Cytherea once commanded the day to pass more quickly, 4.674. And hurried on the Sun’s galloping horses, 4.675. So this next day young Augustus might receive 4.676. The title of Emperor sooner for his victory in war. 4.808. To the City’s founding. Great Quirinus, witness your deeds! 4.843. With his shovel: Remus sank, bloodied, to the stony ground. 4.844. When the king heard, he smothered his rising tears, 4.845. And kept the grief locked in his heart. 4.846. He wouldn’t weep in public, but set an example of fortitude, 4.847. Saying: ‘So dies the enemy who shall cross my walls.’ 4.848. But he granted him funeral honours, and couldn’t 4.849. Hold back his tears, and the love he tried to hide was obvious. 4.850. When they set down the bier, he gave it a last kiss, 4.851. And said: ‘Farewell, my brother, taken against my will!’ 4.852. And he anointed the body for burning. Faustulus, and Acca 4.853. Her hair loosened in mourning, did as he did. 4.857. To plant its victorious foot upon all the lands. 4.858. Rule all, and be ever subject to mighty Caesar, 4.859. And may you often own to many of that name: 4.860. And as long as you stand, sublime, in a conquered world, 4.861. May all others fail to reach your shoulders. 4.862. I’ve spoken of Pales’ festival, I’ll speak of the Vinalia: 4.953. Decked with branches of oak: one place holds three eternal gods. 5.7. You who haunt the founts of Aganippian Hippocrene, 5.8. Those beloved prints of the Medusaean horse, explain! 5.23. Until Honour, and proper Reverence, she 5.24. of the calm look, were united in a lawful bed. 5.111. Let the work start with Jove. The star of her who tended 5.347. Bacchus loves flowers: you can see he delight 5.348. In a crown, from Ariadne’s chaplet of stars. 5.349. The comic stage suits her: she’s never: believe me, 5.350. Never been counted among the tragic goddesses. 5.375. She replied that gardens not woodlands were her care, 5.445. When nine times he’s cried: ‘Ancestral spirit, depart,’ 5.446. He looks back, and believes the sacred rite’s fulfilled. 5.447. Why the day’s so called, and the origin of the name, 5.448. Escapes me: that’s for some god to discover. 5.449. Mercury, son of the Pleiad, explain it to me, by your 5.450. Potent wand: you’ve often seen Stygian Jove’s halls. 5.457. Then at twilight they returned home grieving, 5.458. And flung themselves on the hard couch, just as it lay. 5.459. The bloodstained ghost of Remus seemed to stand 5.460. By the bed, speaking these words in a faint murmur: 5.461. ‘Behold, I who was half, the other part of your care, 5.462. See what I am, and know what I was once! 5.463. If the birds had signalled the throne was mine, 5.464. I might have been highest, ruling over the people, 5.465. Now I’m an empty phantom, gliding from the fire: 5.470. O how gentle she was in comparison! 5.471. Savage Celer, wounded, may you yield your cruel spirit, 5.472. And bloodstained as I am, sink beneath the earth. 5.476. To signal a day of celebration in my honour.’ 5.569. And he sees Augustus’ name on the front of the shrine, 5.570. And reading ‘Caesar’ there, the work seems greater still. 5.571. He had vowed it as a youth, when dutifully taking arms: 5.572. With such deeds a Prince begins his reign. 5.573. Loyal troops standing here, conspirators over there, 5.574. He stretched his hand out, and spoke these words: 5.575. ‘If the death of my ‘father’ Julius, priest of Vesta, 5.576. Gives due cause for this war, if I avenge for both, 6.5. There is a god in us: when he stirs we kindle: 6.6. That impulse sows the seeds of inspiration. 6.7. I’ve a special right to see the faces of the gods, 6.8. Being a bard, or by singing of sacred things. 6.19. I shivered, and betrayed myself by speechless pallor: 6.21. Saying: ‘O poet, singer of the Roman year, 6.22. Who dares to tell great things in slender measures, 6.23. You’ve won the right to view a celestial power, 6.24. By choosing to celebrate the festivals in your verse. 6.26. June in fact takes its name from mine. 6.267. Vesta’s identified with Earth: in them both’s unsleeping fire: 6.320. It’s a brief tale but it’s a merry one. 6.460. Have violated: since divine Earth and Vesta are one. 6.537. As far as is right. Add this, I beg, to your hospitality.’ 6.538. A pause ensued. Then the prophetess assumed divine powers, 6.539. And her whole breast filled with the presence of the god: 6.540. You’d hardly have known her then, so much taller 6.541. And holier she’d become than a moment before. 6.542. ‘I sing good news, Ino,’ she said, ‘your trials are over, 6.543. Be a blessing to your people for evermore. 6.544. You’ll be a sea goddess, and your son will inhabit ocean. 6.545. Take different names now, among your own waves: 6.546. Greeks will call you Leucothea, our people Matuta: 6.547. Your son will have complete command of harbours, 6.548. We’ll call him Portunus, Palaemon in his own tongue. 6.549. Go, and both be friends, I beg you, of our country!’ 6.550. Ino nodded, and gave her promise. Their trials were over, 6.637. His father showed his paternity by touching the child’ 6.638. Head with fire, and a cap of flames glowed on his hair. |
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68. Ovid, Tristia, 1.5.78, 2.223.216-2.223.218, 2.238, 2.241 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 192, 238| 2.238. te numquam nostros evoluisse iocos? 2.241. illa quidem fateor frontis non esse severae | |
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| 69. Philo of Alexandria, Questions On Genesis, 2.62 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 245 |
| 70. Ovid, Epistulae Ex Ponto, 2.5.45-2.5.58, 2.5.72, 2.5.75-2.5.76, 4.8.35, 4.8.43, 4.8.55-4.8.56, 4.8.63-4.8.64, 4.8.67, 4.8.79-4.8.82, 4.13.24 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 24, 97, 98, 101, 107, 109, 110, 111, 213 |
| 71. Propertius, Elegies, None (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 213 |
72. New Testament, Luke, 1.35, 8.1, 9.31, 9.51-9.52, 10.18, 10.20, 10.22-10.24, 22.28-22.30, 24.32, 24.44-24.45, 24.51 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 57, 58, 59, 111, 112, 140, 143| 1.35. καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῇ Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ, καὶ δύναμις Ὑψίστου ἐπισκιάσει σοι· διὸ καὶ τὸ γεννώμενον ἅγιον κληθήσεται, υἱὸς θεοῦ· 8.1. Καὶ ἐγένετο ἐν τῷ καθεξῆς καὶ αὐτὸς διώδευεν κατὰ πόλιν καὶ κώμην κηρύσσων καὶ εὐαγγελιζόμενος τὴν βασιλείαν τοῦ θεοῦ, καὶ οἱ δώδεκα σὺν αὐτῷ, 9.31. οἳ ὀφθέντες ἐν δόξῃ ἔλεγον τὴν ἔξοδον αὐτοῦ ἣν ἤμελλεν πληροῦν ἐν Ἰερουσαλήμ. 9.51. Ἐγένετο δὲ ἐν τῷ συμπληροῦσθαι τὰς ἡμέρας τῆς ἀναλήμψεως αὐτοῦ καὶ αὐτὸς τὸ πρόσωπον ἐστήρισεν τοῦ πορεύεσθαι εἰς Ἰερουσαλήμ, 9.52. καὶ ἀπέστειλεν ἀγγέλους πρὸ προσώπου αὐτοῦ. Καὶ πορευθέντες εἰσῆλθον εἰς κώμην Σαμαρειτῶν, ὡς ἑτοιμάσαι αὐτῷ· 10.18. εἶπεν δὲ αὐτοῖς Ἐθεώρουν τὸν Σατανᾶν ὡς ἀστραπὴν ἐκ τοῦ οὐρανοῦ πεσόντα. 10.20. πλὴν ἐν τούτῳ μὴ χαίρετε ὅτι τὰ πνεύματα ὑμῖν ὑποτάσσεται, χαίρετε δὲ ὅτι τὰ ὀνόματα ὑμῶν ἐνγέγραπται ἐν τοῖς οὐρανοῖς. 10.22. Πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός, μου, καὶ οὐδεὶς γινώσκει τίς ἐστιν ὁ υἱὸς εἰ μὴ ὁ πατήρ, καὶ τίς ἐστιν ὁ πατὴρ εἰ μὴ ὁ υἱὸς καὶ ᾧ ἂν βούληται ὁ υἱὸς ἀποκαλύψαι. 10.23. Καὶ στραφεὶς πρὸς τοὺς μαθητὰς κατʼ ἰδίαν εἶπεν Μακάριοι οἱ ὀφθαλμοὶ οἱ βλέποντες ἃ βλέπετε. 10.24. λέγω γὰρ ὑμῖν ὅτι πολλοὶ προφῆται καὶ βασιλεῖς ἠθέλησαν ἰδεῖν ἃ ὑμεῖς βλέπετε καὶ οὐκ εἶδαν, καὶ ἀκοῦσαι ἃ ἀκούετε καὶ οὐκ ἤκουσαν. 22.28. Ὑμεῖς δέ ἐστε οἱ διαμεμενηκότες μετʼ ἐμοῦ ἐν τοῖς πειρασμοῖς μου· 22.29. κἀγὼ διατίθεμαι ὑμῖν, καθὼς διέθετό μοι ὁ πατήρ μου βασιλείαν, 22.30. ἵνα ἔσθητε καὶ πίνητε ἐπὶ τῆς τραπέζης μου ἐν τῇ βασιλείᾳ μου, καὶ καθῆσθε ἐπὶ θρόνων τὰς δώδεκα φυλὰς κρίνοντες τοῦ Ἰσραήλ. 24.32. καὶ εἶπαν πρὸς ἀλλήλους Οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν ὡς ἐλάλει ἡμῖν ἐν τῇ ὁδῷ, ὡς διήνοιγεν ἡμῖν τὰς γραφάς; 24.44. Εἶπεν δὲ πρὸς αὐτούς Οὗτοι οἱ λόγοι μου οὓς ἐλάλησα πρὸς ὑμᾶς ἔτι ὢν σὺν ὑμῖν, ὅτι δεῖ πληρωθῆναι πάντα τὰ γεγραμμένα ἐν τῷ νόμῳ Μωυσέως καὶ τοῖς προφήταις καὶ Ψαλμοῖς περὶ ἐμοῦ. 24.45. τότε διήνοιξεν αὐτῶν τὸν νοῦν τοῦ συνιέναι τὰς γραφάς, 24.51. καὶ ἐγένετο ἐν τῷ εὐλογεῖν αὐτὸν αὐτοὺς διέστη ἀπʼ αὐτῶν ⟦καὶ ἀνεφέρετο εἰς τὸν οὐρανόν⟧. | 1.35. The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God. 8.1. It happened soon afterwards, that he went about through cities and villages, preaching and bringing the good news of the Kingdom of God. With him were the twelve, 9.31. who appeared in glory, and spoke of his departure, which he was about to accomplish at Jerusalem. 9.51. It came to pass, when the days were near that he should be taken up, he intently set his face to go to Jerusalem, 9.52. and sent messengers before his face. They went, and entered into a village of the Samaritans, so as to prepare for him. 10.18. He said to them, "I saw Satan having fallen like lightning from heaven. 10.20. Nevertheless, don't rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven." 10.22. Turning to the disciples, he said, "All things have been delivered to me by my Father. No one knows who the Son is, except the Father, and who the Father is, except the Son, and he to whomever the Son desires to reveal him." 10.23. Turning to the disciples, he said privately, "Blessed are the eyes which see the things that you see, 10.24. for I tell you that many prophets and kings desired to see the things which you see, and didn't see them, and to hear the things which you hear, and didn't hear them." 22.28. But you are those who have continued with me in my trials. 22.29. I confer on you a kingdom, even as my Father conferred on me, 22.30. that you may eat and drink at my table in my kingdom. You will sit on thrones, judging the twelve tribes of Israel." 24.32. They said one to another, "Weren't our hearts burning within us, while he spoke to us along the way, and while he opened the Scriptures to us?" 24.44. He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled." 24.45. Then he opened their minds, that they might understand the Scriptures. 24.51. It happened, while he blessed them, that he withdrew from them, and was carried up into heaven. |
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| 73. Petronius Arbiter, Satyricon, 60.7-60.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 219 |
| 74. Petronius Arbiter, Satyricon, 60.7-60.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 219 |
75. New Testament, Matthew, 1.20, 2.2, 2.13, 2.19, 4.23, 5.28, 6.21, 6.25-6.26, 9.4, 11.11, 11.25-11.26, 11.29, 12.6, 12.18, 12.24, 12.34, 13.13-13.15, 13.19, 13.23, 13.35, 13.51, 15.8, 15.19, 16.6, 16.11-16.12, 16.17, 17.13, 21.15-21.16, 22.37, 23.25-23.26, 24.28, 25.31-25.32, 26.61, 27.40, 27.51-27.53 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 122; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 57, 59, 108, 119, 335| 1.20. Ταῦτα δὲ αὐτοῦ ἐνθυμηθέντος ἰδοὺ ἄγγελος Κυρίου κατʼ ὄναρ ἐφάνη αὐτῷ λέγων Ἰωσὴφ υἱὸς Δαυείδ, μὴ φοβηθῇς παραλαβεῖν Μαρίαν τὴν γυναῖκά σου, τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ πνεύματός ἐστιν ἁγίου· 2.2. Ποῦ ἐστὶν ὁ τεχθεὶς βασιλεὺς τῶν Ἰουδαίων; εἴδομεν γὰρ αὐτοῦ τὸν ἀστέρα ἐν τῇ ἀνατολῇ καὶ ἤλθομεν προσκυνῆσαι αὐτῷ. 2.13. Ἀναχωρησάντων δὲ αὐτῶν ἰδοὺ ἄγγελος Κυρίου φαίνεται κατʼ ὄναρ τῷ Ἰωσὴφ λέγων Ἐγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ φεῦγε εἰς Αἴγυπτον, καὶ ἴσθι ἐκεῖ ἕως ἂν εἴπω σοι· μέλλει γὰρ Ἡρῴδης ζητεῖν τὸ παιδίον τοῦ ἀπολέσαι αὐτό. 2.19. Τελευτήσαντος δὲ τοῦ Ἡρῴδου ἰδοὺ ἄγγελος Κυρίου φαίνεται κατʼ ὄναρ τῷ Ἰωσὴφ ἐν Αἰγύπτῳ 4.23. Καὶ περιῆγεν ἐν ὅλῃ τῇ Γαλιλαίᾳ, διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν ἐν τῷ λαῷ. 5.28. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι [αὐτὴν] ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. 6.21. ὅπου γάρ ἐστιν ὁ θησαυρός σου, ἐκεῖ ἔσται [καὶ] ἡ καρδία σου. 6.25. Διὰ τοῦτο λέγω ὑμῖν, μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν τί φάγητε [ἢ τί πίητε], μηδὲ τῷ σώματι ὑμῶν τί ἐνδύσησθε· οὐχὶ ἡ ψυχὴ πλεῖόν ἐστι τῆς τροφῆς καὶ τὸ σῶμα τοῦ ἐνδύματος; 6.26. ἐμβλέψατε εἰς τὰ πετεινὰ τοῦ οὐρανοῦ ὅτι οὐ σπείρουσιν οὐδὲ θερίζουσιν οὐδὲ συνάγουσιν εἰς ἀποθήκας, καὶ ὁ πατὴρ ὑμῶν ὁ οὐράνιος τρέφει αὐτά· οὐχ ὑμεῖς μᾶλλον διαφέρετε αὐτῶν; 9.4. καὶ εἰδὼς ὁ Ἰησοῦς τὰς ἐνθυμήσεις αὐτῶν εἶπεν Ἵνα τί ἐνθυμεῖσθε πονηρὰ ἐν ταῖς καρδίαις ὑμῶν; 11.11. ἀμὴν λέγω ὑμῖν, οὐκ ἐγήγερται ἐν γεννητοῖς γυναικῶν μείζων Ἰωάνου τοῦ βαπτιστοῦ· ὁ δὲ μικρότερος ἐν τῇ βασιλείᾳ τῶν οὐρανῶν μείζων αὐτοῦ ἐστίν. 11.25. Ἐν ἐκείνῳ τῷ καιρῷ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν Ἐξομολογοῦμαί σοι, πάτερ κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις· 11.26. ναί, ὁ πατήρ, ὅτι οὕτως εὐδοκία ἐγένετο ἔμπροσθέν σου. 11.29. ἄρατε τὸν ζυγόν μου ἐφʼ ὑμᾶς καὶ μάθετε ἀπʼ ἐμοῦ, ὅτι πραΰς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν· 12.6. λέγω δὲ ὑμῖν ὅτι τοῦ ἱεροῦ μεῖζόν ἐστιν ὧδε. 12.18. Ἰδοὺ ὁ παῖς μου ὃν ᾑρέτισα, ὁ ἀγαπητός μου ὃν εὐδόκησεν ἡ ψυχή μου· θήσω τὸ πνεῦμά μου ἐπʼ αὐτόν, καὶ κρίσιν τοῖς ἔθνεσιν ἀπαγγελεῖ. 12.24. οἱ δὲ Φαρισαῖοι ἀκούσαντες εἶπον Οὗτος οὐκ ἐκβάλλει τὰ δαιμόνια εἰ μὴ ἐν τῷ Βεεζεβοὺλ ἄρχοντι τῶν δαιμονίων. 12.34. γεννήματα ἐχιδνῶν, πῶς δύνασθε ἀγαθὰ λαλεῖν πονηροὶ ὄντες; ἐκ γὰρ τοῦ περισσεύματος τῆς καρδίας τὸ στόμα λαλεῖ. 13.13. διὰ τοῦτο ἐν παραβολαῖς αὐτοῖς λαλῶ, ὅτι βλέποντες οὐ βλέπουσιν καὶ ἀκούοντες οὐκ ἀκούουσιν οὐδὲ συνίουσιν· 13.14. καὶ ἀναπληροῦται αὐτοῖς ἡ προφητεία Ἠσαίου ἡ λέγουσα Ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε. 13.15. ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν βαρέως ἤκουσαν, καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν· μή ποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν, καὶ ἰάσομαι αὐτούς. 13.19. Παντὸς ἀκούοντος τὸν λόγον τῆς βασιλείας καὶ μὴ συνιέντος, ἔρχεται ὁ πονηρὸς καὶ ἁρπάζει τὸ ἐσπαρμένον ἐν τῇ καρδίᾳ αὐτοῦ· οὗτός ἐστιν ὁ παρὰ τὴν ὁδὸν σπαρείς. 13.23. ὁ δὲ ἐπὶ τὴν καλὴν γῆν σπαρείς, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων καὶ συνιείς, ὃς δὴ καρποφορεῖ καὶ ποιεῖ ὃ μὲν ἑκατὸν ὃ δὲ ἑξήκοντα ὃ δὲ τριάκοντα. 13.35. ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου λέγοντος Ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου, ἐρεύξομαι κεκρυμμένα ἀπὸ καταβολῆς. 13.51. Συνήκατε ταῦτα πάντα; λέγουσιν αὐτῷ Ναί. 15.8. Ὁ λαὸς οὗτος τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπʼ ἐμοῦ· 15.19. ἐκ γὰρ τῆς καρδίας ἐξέρχονται διαλογισμοὶ πονηροί, φόνοι, μοιχεῖαι, πορνεῖαι, κλοπαί, ψευδομαρτυρίαι, βλασφημίαι. 16.6. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Ὁρᾶτε καὶ προσέχετε ἀπὸ τῆς ζύμης τῶν Φαρισαίων καὶ Σαδδουκαίων. 16.11. πῶς οὐ νοεῖτε ὅτι οὐ περὶ ἄρτων εἶπον ὑμῖν; προσέχετε δὲ ἀπὸ τῆς ζύμης τῶν Φαρισαίων καὶ Σαδδουκαίων. 16.12. τότε συνῆκαν ὅτι οὐκ εἶπεν προσέχειν ἀπὸ τῆς ζύμης [τῶν ἄρτων] ἀλλὰ ἀπὸ τῆς διδαχῆς τῶν Φαρισαίων καὶ Σαδδουκαίων. 16.17. ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ Μακάριος εἶ, Σίμων Βαριωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέν σοι ἀλλʼ ὁ πατήρ μου ὁ ἐν [τοῖς] οὐρανοῖς· 17.13. τότε συνῆκαν οἱ μαθηταὶ ὅτι περὶ Ἰωάνου τοῦ βαπτιστοῦ εἶπεν αὐτοῖς. 21.15. Ἰδόντες δὲ οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς τὰ θαυμάσια ἃ ἐποίησεν καὶ τοὺς παῖδας τοὺς κράζοντας ἐν τῷ ἱερῷ καὶ λέγοντας Ὡσαννὰ τῷ υἱῷ Δαυείδ ἠγανάκτησαν καὶ εἶπαν αὐτῷ 21.16. Ἀκούεις τί οὗτοι λέγουσιν; ὁ δὲ Ἰησοῦς λέγει αὐτοῖς Ναί· οὐδέποτε ἀνέγνωτε ὅτι Ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον; 22.37. ὁ δὲ ἔφη αὐτῷ Ἀγαπήσεις Κύριον τὸν θεόν σου ἐν ὅλῃ καρδίᾳ σου καὶ ἐν ὅλῃ τῇ ψυχῇ σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου· 23.25. Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι καθαρίζετε τὸ ἔξωθεν τοῦ ποτηρίου καὶ τῆς παροψίδος, ἔσωθεν δὲ γέμουσιν ἐξ ἁρπαγῆς καὶ ἀκρασίας. 23.26. Φαρισαῖε τυφλέ, καθάρισον πρῶτον τὸ ἔντος τοῦ ποτηρίου [καὶ τῆς παροψίδος], ἵνα γένηται καὶ τὸ ἐκτὸς αὐτοῦ καθαρόν. 24.28. ὅπου ἐὰν ᾖ τὸ πτῶμα, ἐκεῖ συναχθήσονται οἱ ἀετοί. 25.31. Ὅταν δὲ ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ καὶ πάντες οἱ ἄγγελοι μετʼ αὐτοῦ, τότε καθίσει ἐπὶ θρόνου δόξης αὐτοῦ, 25.32. καὶ συναχθήσονται ἔμπροσθεν αὐτοῦ πάντα τὰ ἔθνη, καὶ ἀφορίσει αὐτοὺς ἀπʼ ἀλλήλων, ὥσπερ ὁ ποιμὴν ἀφορίζει τὰ πρόβατα ἀπὸ τῶν ἐρίφων, 26.61. Οὗτος ἔφη Δύναμαι καταλῦσαι τὸν ναὸν τοῦ θεοῦ καὶ διὰ τριῶν ἡμερῶν οἰκοδομῆσαι. 27.40. καὶ λέγοντες Ὁ καταλύων τὸν ναὸν καὶ ἐν τρισὶν ἡμέραις οἰκοδομῶν, σῶσον σεαυτόν· εἰ υἱὸς εἶ τοῦ θεοῦ, κατάβηθι απὸ τοῦ σταυροῦ. 27.51. Καὶ ἰδοὺ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη [ἀπʼ] ἄνωθεν ἕως κάτω εἰς δύο, καὶ ἡ γῆ ἐσείσθη, καὶ αἱ πέτραι ἐσχίσθησαν, 27.52. καὶ τὰ μνημεῖα ἀνεῴχθησαν καὶ πολλὰ σώματα τῶν κεκοιμημένων ἁγίων ἠγέρθησαν, 27.53. καὶ ἐξελθόντες ἐκ τῶν μνημείων μετὰ τὴν ἔγερσιν αὐτοῦ εἰσῆλθον εἰς τὴν ἁγίαν πόλιν καὶ ἐνεφανίσθησαν πολλοῖς. | 1.20. But when he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, don't be afraid to take to yourself Mary, your wife, for that which is conceived in her is of the Holy Spirit. 2.2. "Where is he who is born King of the Jews? For we saw his star in the east, and have come to worship him." 2.13. Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, "Arise and take the young child and his mother, and flee into Egypt, and stay there until I tell you, for Herod will seek the young child to destroy him." 2.19. But when Herod was dead, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, saying, 4.23. Jesus went about in all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing every disease and every sickness among the people. 5.28. but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 6.21. for where your treasure is, there your heart will be also. 6.25. Therefore, I tell you, don't be anxious for your life: what you will eat, or what you will drink; nor yet for your body, what you will wear. Isn't life more than food, and the body more than clothing? 6.26. See the birds of the sky, that they don't sow, neither do they reap, nor gather into barns. Your heavenly Father feeds them. Aren't you of much more value than they? 9.4. Jesus, knowing their thoughts, said, "Why do you think evil in your hearts? 11.11. Most assuredly I tell you, among those who are born of women there has not arisen anyone greater than John the Baptizer; yet he who is least in the Kingdom of Heaven is greater than he. 11.25. At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. 11.26. Yes, Father, for so it was well-pleasing in your sight. 11.29. Take my yoke upon you, and learn from me, for I am humble and lowly in heart; and you will find rest for your souls. 12.6. But I tell you that one greater than the temple is here. 12.18. "Behold, my servant whom I have chosen; My beloved in whom my soul is well pleased: I will put my Spirit on him. He will proclaim justice to the Gentiles. 12.24. But when the Pharisees heard it, they said, "This man does not cast out demons, except by Beelzebul, the prince of the demons." 12.34. You offspring of vipers, how can you, being evil, speak good things? For out of the abundance of the heart, the mouth speaks. 13.13. Therefore I speak to them in parables, because seeing they don't see, and hearing, they don't hear, neither do they understand. 13.14. In them the prophecy of Isaiah is fulfilled, which says, 'By hearing you will hear, And will in no way understand; Seeing you will see, And will in no way perceive: 13.15. For this people's heart has grown callous, Their ears are dull of hearing, They have closed their eyes; Or else perhaps they might perceive with their eyes, Hear with their ears, Understand with their heart, And should turn again; And I would heal them.' 13.19. When anyone hears the word of the kingdom, and doesn't understand it, the evil one comes, and snatches away that which has been sown in his heart. This is what was sown by the roadside. 13.23. What was sown on the good ground, this is he who hears the word, and understands it, who most assuredly bears fruit, and brings forth, some one hundred times as much, some sixty, and some thirty." 13.35. that it might be fulfilled which was spoken through the prophet, saying, "I will open my mouth in parables; I will utter things hidden from the foundation of the world." 13.51. Jesus said to them, "Have you understood all these things?"They answered him, "Yes, Lord." 15.8. 'These people draw near to me with their mouth, And honor me with their lips; But their heart is far from me. 15.19. For out of the heart come forth evil thoughts, murders, adulteries, sexual sins, thefts, false testimony, and blasphemies. 16.6. Jesus said to them, "Take heed and beware of the yeast of the Pharisees and Sadducees." 16.11. How is it that you don't perceive that I didn't speak to you concerning bread? But beware of the yeast of the Pharisees and Sadducees." 16.12. Then they understood that he didn't tell them to beware of the yeast of bread, but of the teaching of the Pharisees and Sadducees. 16.17. Jesus answered him, "Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven. 17.13. Then the disciples understood that he spoke to them of John the Baptizer. 21.15. But when the chief priests and the scribes saw the wonderful things that he did, and the children who were crying in the temple and saying, "Hosanna to the son of David!" they were indigt, 21.16. and said to him, "Do you hear what these are saying?"Jesus said to them, "Yes. Did you never read, 'Out of the mouth of babes and nursing babies you have perfected praise?'" 22.37. Jesus said to him, "'You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.' 23.25. "Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the platter, but within they are full of extortion and unrighteousness. 23.26. You blind Pharisee, first clean the inside of the cup and of the platter, that the outside of it may become clean also. 24.28. For wherever the carcass is, there will the vultures be gathered together. 25.31. "But when the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory. 25.32. Before him all the nations will be gathered, and he will separate them one from another, as a shepherd separates the sheep from the goats. 26.61. and said, "This man said, 'I am able to destroy the temple of God, and to build it in three days.'" 27.40. and saying, "You who destroy the temple, and build it in three days, save yourself! If you are the Son of God, come down from the cross!" 27.51. Behold, the veil of the temple was torn in two from the top to the bottom. The earth quaked and the rocks were split. 27.52. The tombs were opened, and many bodies of the saints who had fallen asleep were raised; 27.53. and coming out of the tombs after his resurrection, they entered into the holy city and appeared to many. |
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76. New Testament, Mark, 8.31, 9.31, 10.33-10.34, 14.35-14.39, 14.58, 15.29 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 111, 335, 402| 8.31. Καὶ ἤρξατο διδάσκειν αὐτοὺς ὅτι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ὑπὸ τῶν πρεσβυτέρων καὶ τῶν ἀρχιερέων καὶ τῶν γραμματέων καὶ ἀποκτανθῆναι καὶ μετὰ τρεῖς ἡμέρας ἀναστῆναι· 9.31. ἐδίδασκεν γὰρ τοὺς μαθητὰς αὐτοῦ καὶ ἔλεγεν [αὐτοῖς] ὅτι Ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἀνθρώπων, καὶ ἀποκτενοῦσιν αὐτόν, καὶ ἀποκτανθεὶς μετὰ τρεῖς ἡμέρας ἀναστήσεται. 10.33. ὅτι Ἰδοὺ ἀναβαίνομεν εἰς Ἰεροσόλυμα, καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδοθήσεται τοῖς ἀρχιερεῦσιν καὶ τοῖς γραμματεῦσιν, καὶ κατακρινοῦσιν αὐτὸν θανάτῳ καὶ παραδώσουσιν αὐτὸν τοῖς ἔθνεσιν 10.34. καὶ ἐμπαίξουσιν αὐτῷ καὶ ἐμπτύσουσιν αὐτῷ καὶ μαστιγώσουσιν αὐτὸν καὶ ἀποκτενοῦσιν, καὶ μετὰ τρεῖς ἡμέρας ἀναστήσεται. 14.35. καὶ προελθὼν μικρὸν ἔπιπτεν ἐπὶ τῆς γῆς, καὶ προσηύχετο ἵνα εἰ δυνατόν ἐστιν παρέλθῃ ἀπʼ αὐτοῦ ἡ ὥρα, 14.36. καὶ ἔλεγεν Ἀββά ὁ πατήρ, πάντα δυνατά σοι· παρένεγκε τὸ ποτήριον τοῦτο ἀπʼ ἐμοῦ· ἀλλʼ οὐ τί ἐγὼ θέλω ἀλλὰ τί σύ. 14.37. καὶ ἔρχεται καὶ εὑρίσκει αὐτοὺς καθεύδοντας, καὶ λέγει τῷ Πέτρῳ Σίμων, καθεύδεις; οὐκ ἴσχυσας μίαν ὥραν γρηγορῆσαι; 14.38. γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ ἔλθητε εἰς πειρασμόν· τὸ μὲν πνεῦμα πρόθυμον ἡ δὲ σὰρξ ἀσθενής. 14.39. καὶ πάλιν ἀπελθὼν προσηύξατο [τὸν αὐτὸν λόγον εἰπών]. 14.58. ὅτι Ἡμεῖς ἠκούσαμεν αὐτοῦ λέγοντος ὅτι Ἐγὼ καταλύσω τὸν ναὸν τοῦτον τὸν χειροποίητον καὶ διὰ τριῶν ἡμερῶν ἄλλον ἀχειροποίητον οἰκοδομήσω· 15.29. Καὶ οἱ παραπορευόμενοι ἐβλασφήμουν αὐτὸν κινοῦντες τὰς κεφαλὰς αὐτῶν καὶ λέγοντες Οὐὰ ὁ καταλύων τὸν ναὸν καὶ οἰκοδομῶν [ἐν] τρισὶν ἡμέραις, | 8.31. He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 9.31. For he was teaching his disciples, and said to them, "The Son of Man is being handed over to the hands of men, and they will kill him; and when he is killed, on the third day he will rise again." 10.33. "Behold, we are going up to Jerusalem. The Son of Man will be delivered to the chief priests and the scribes. They will condemn him to death, and will deliver him to the Gentiles. 10.34. They will mock him, spit on him, scourge him, and kill him. On the third day he will rise again." 14.35. He went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass away from him. 14.36. He said, "Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire." 14.37. He came and found them sleeping, and said to Peter, "Simon, are you sleeping? Couldn't you watch one hour? 14.38. Watch and pray, that you not enter into temptation. The spirit indeed is willing, but the flesh is weak." 14.39. Again he went away, and prayed, saying the same words. 14.58. "We heard him say, 'I will destroy this temple that is made with hands, and in three days I will build another made without hands.'" 15.29. Those who passed by blasphemed him, wagging their heads, and saying, "Ha! You who destroy the temple, and build it in three days, |
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| 77. Anon., The Life of Adam And Eve, 25 (1st cent. CE - 5th cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 29 |
| 78. Pliny The Elder, Natural History, 2.94 (1st cent. CE - 1st cent. CE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 156 |
79. Plutarch, Alexander The Great, 3.1-3.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 94| 3.1. οὐ μὴν ἀλλὰ Φιλίππῳ μὲν, μετὰ τὸ φάσμα πέμψαντι Χαίρωνα τὸν Μεγαλοπολίτην εἰς Δελφοὺς, χρησμὸν κομισθῆναι λέγουσι παρὰ τοῦ θεοῦ κελεύοντος Ἄμμωνι θύειν καὶ σέβεσθαι μάλιστα τοῦτον τὸν θεόν ἀποβαλεῖν δὲ τῶν ὄψεων αὐτὸν τὴν ἑτέραν, ἣν τῷ τῆς θύρας ἁρμῷ προσβαλών κατώπτευσεν ἐν μορφῇ δράκοντος συνευναζόμενον τῇ γυναικὶ τὸν θεόν. 3.2. ἡ δὲ Ὀλυμπιάς, ὡς Ἐρατοσθένης φησί, προπέμπουσα τὸν Ἀλέξανδρον ἐπὶ τὴν στρατείαν, καὶ φράσασα μόνῳ τὸ περὶ τὴν τέκνωσιν ἀπόρρητον, ἐκέλευεν ἄξια φρονεῖν τῆς γενέσεως, ἕτεροι δέ φασιν αὐτὴν ἀφοσιοῦσθαι καὶ λέγειν οὐ παύσεταί με διαβάλλων Ἀλέξανδρος πρὸς τὴν Ἥραν; 3.3. ἐγεννήθη δʼ οὖν Ἀλέξανδρος ἱσταμένου μηνὸς Ἑκατομβαιῶνος, ὃν Μακεδόνες Λῷον καλοῦσιν, ἕκτῃ, καθʼ ἣν ἡμέραν ὁ τῆς Ἐφεσίας Ἀρτέμιδος ἐνεπρήσθη νεώς ᾧ γʼ Ἡγησίας ὁ Μάγνης ἐπιπεφώνηκεν ἐπιφώνημα κατασβέσαι τὴν πυρκαϊὰν ἐκείνην ὑπὸ ψυχρίας δυνάμενον εἰκότως γὰρ ἔφη καταφλεχθῆναι τὸν νεών τῆς Ἀρτέμιδος ἀσχολουμένης περὶ τὴν Ἀλεξάνδρου μαίωσιν. 3.4. ὅσοι δὲ τῶν μάγων ἐν Ἐφέσῳ διατρίβοντες ἔτυχον, τὸ περὶ τὸν νεών πάθος ἡγούμενοι πάθους ἑτέρου σημεῖον εἶναι, διέθεον τὰ πρόσωπα τυπτόμενοι καὶ βοῶντες ἄτην ἅμα καὶ συμφορὰν μεγάλην τῇ Ἀσίᾳ τὴν ἡμέραν ἐκείνην τετοκέναι. Φιλίππῳ δὲ ἄρτι Ποτείδαιαν ᾑρηκότι τρεῖς ἧκον ἀγγελίαι κατὰ τὸν αὐτὸν χρόνον· | 3.1. However, after his vision, as we are told, Philip sent Chaeron of Megalopolis to Delphi, by whom an oracle was brought him from Apollo, who bade him sacrifice to Ammon and hold that god in greatest reverence, but told him he was to lose that one of his eyes which he had applied to the chink in the door when he espied the god, in the form of a serpent, sharing the couch of his wife. 3.2. Moreover, Olympias, as Eratosthenes says, when she sent Alexander forth upon his great expedition, told him, and him alone, the secret of his begetting, and bade him have purposes worthy of his birth. Others, on the contrary, say that she repudiated the idea, and said: Alexander must cease slandering me to Hera. The lawful spouse of Zeus Ammon. 3.3. Be that as it may, Alexander was born early in the month Hecatombaeon, 356 B.C. The day of birth has probably been moved back two or three months for the sake of the coincidence mentioned below ( § 5 ). Hecatombaeon corresponds nearly to July. the Macedonian name for which is Loüs, on the sixth day of the month, and on this day the temple of Ephesian Artemis was burnt. It was apropos of this that Hegesias the Magnesian made an utterance frigid enough to have extinguished that great conflagration. He said, namely, it was no wonder that the temple of Artemis was burned down, since the goddess was busy bringing Alexander into the world. 3.4. But all the Magi who were then at Ephesus, looking upon the temple’s disaster as a sign of further disaster, ran about beating their faces and crying aloud that woe and great calamity for Asia had that day been born. |
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80. Plutarch, Romulus, 20.4, 28.3, 29.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 116, 139, 151| 20.4. ἐβουλεύοντο δʼ οἱ βασιλεῖς οὐκ εὐθὺς ἐν κοινῷ μετʼ ἀλλήλων, ἀλλʼ ἑκάτερος πρότερον ἰδίᾳ μετὰ τῶν ἑκατόν, εἶθʼ οὕτως εἰς ταὐτὸν ἅπαντας συνῆγον. ᾤκει δὲ Τάτιος μὲν ὅπου νῦν ὁ τῆς Μονήτης ναός ἐστι, Ῥωμύλος δὲ παρὰ τοὺς λεγομένους βαθμοὺς καλῆς ἀκτῆς. καλῆς ἀκτῆς a corruption of Κάκου ? Cf. Diodorus, iv. 21, 2. οὗτοι δʼ εἰσὶ περὶ τὴν εἰς τὸν ἱππόδρομον τὸν μέγαν ἐκ Παλατίου κατάβασιν. 28.3. ταῦτα πιστὰ μὲν εἶναι τοῖς Ῥωμαίοις ἐδόκει διὰ τὸν τρόπον τοῦ λέγοντος καὶ διὰ τὸν ὅρκον· οὐ μὴν ἀλλὰ καὶ δαιμόνιόν τι συνεφάψασθαι πάθος ὅμοιον ἐνθουσιασμῷ· μηδένα γὰρ ἀντειπεῖν, ἀλλὰ πᾶσαν ὑπόνοιαν καὶ διαβολὴν ἀφέντας εὔχεσθαι Κυρίνῳ καὶ θεοκλυτεῖν ἐκεῖνον. | 20.4. The two kings did not at once hold council in common with one another, but each at first sat with his own hundred councillors apart, then afterwards they united them all into one body, as at the present time. Tatius dwelt where now is the temple of Moneta, and Romulus beside the so-called Steps of Fair Shore; The Greek text is probably corrupt. The scalae Caci or Steps of Cacus must be meant. these are near the descent into the Circus Maximus from the Palatine. 28.3. These things seemed to the Romans worthy of belief, from the character of the man who related them, and from the oath which he had taken; moreover, some influence from heaven also, akin to inspiration, laid hold upon their emotions, for no man contradicted Proculus, but all put aside suspicion and calumny and prayed to Quirinus, and honoured him as a god. |
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81. Josephus Flavius, Jewish War, 5.193, 5.212-5.214, 5.217-5.218 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 306, 332 | 5.193. When you go through these [first] cloisters, unto the second [court of the] temple, there was a partition made of stone all round, whose height was three cubits: its construction was very elegant; 5.212. but before these doors there was a veil of equal largeness with the doors. It was a Babylonian curtain, embroidered with blue, and fine linen, and scarlet, and purple, and of a contexture that was truly wonderful. Nor was this mixture of colors without its mystical interpretation, but was a kind of image of the universe; 5.213. for by the scarlet there seemed to be enigmatically signified fire, by the fine flax the earth, by the blue the air, and by the purple the sea; two of them having their colors the foundation of this resemblance; but the fine flax and the purple have their own origin for that foundation, the earth producing the one, and the sea the other. 5.214. This curtain had also embroidered upon it all that was mystical in the heavens, excepting that of the [twelve] signs, representing living creatures. 5.217. Now, the seven lamps signified the seven planets; for so many there were springing out of the candlestick. Now, the twelve loaves that were upon the table signified the circle of the zodiac and the year; 5.218. but the altar of incense, by its thirteen kinds of sweet-smelling spices with which the sea replenished it, signified that God is the possessor of all things that are both in the uninhabitable and habitable parts of the earth, and that they are all to be dedicated to his use. |
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82. Josephus Flavius, Jewish Antiquities, 1.60, 3.179-3.187 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 48, 332 | 1.60. 2. And when Cain had traveled over many countries, he, with his wife, built a city, named Nod, which is a place so called, and there he settled his abode; where also he had children. However, he did not accept of his punishment in order to amendment, but to increase his wickedness; for he only aimed to procure every thing that was for his own bodily pleasure, though it obliged him to be injurious to his neighbors. 3.179. 7. Now here one may wonder at the ill-will which men bear to us, and which they profess to bear on account of our despising that Deity which they pretend to honor; 3.180. for if any one do but consider the fabric of the tabernacle, and take a view of the garments of the high priest, and of those vessels which we make use of in our sacred ministration, he will find that our legislator was a divine man, and that we are unjustly reproached by others; for if any one do without prejudice, and with judgment, look upon these things, he will find they were every one made in way of imitation and representation of the universe. 3.181. When Moses distinguished the tabernacle into three parts, and allowed two of them to the priests, as a place accessible and common, he denoted the land and the sea, these being of general access to all; but he set apart the third division for God, because heaven is inaccessible to men. 3.182. And when he ordered twelve loaves to be set on the table, he denoted the year, as distinguished into so many months. By branching out the candlestick into seventy parts, he secretly intimated the Decani, or seventy divisions of the planets; and as to the seven lamps upon the candlesticks, they referred to the course of the planets, of which that is the number. 3.183. The veils, too, which were composed of four things, they declared the four elements; for the fine linen was proper to signify the earth, because the flax grows out of the earth; the purple signified the sea, because that color is dyed by the blood of a sea shell-fish; the blue is fit to signify the air; and the scarlet will naturally be an indication of fire. 3.184. Now the vestment of the high priest being made of linen, signified the earth; the blue denoted the sky, being like lightning in its pomegranates, and in the noise of the bells resembling thunder. And for the ephod, it showed that God had made the universe of four elements; and as for the gold interwoven, I suppose it related to the splendor by which all things are enlightened. 3.185. He also appointed the breastplate to be placed in the middle of the ephod, to resemble the earth, for that has the very middle place of the world. And the girdle which encompassed the high priest round, signified the ocean, for that goes round about and includes the universe. Each of the sardonyxes declares to us the sun and the moon; those, I mean, that were in the nature of buttons on the high priest’s shoulders. 3.186. And for the twelve stones, whether we understand by them the months, or whether we understand the like number of the signs of that circle which the Greeks call the Zodiac, we shall not be mistaken in their meaning. And for the mitre, which was of a blue color, it seems to me to mean heaven; 3.187. for how otherwise could the name of God be inscribed upon it? That it was also illustrated with a crown, and that of gold also, is because of that splendor with which God is pleased. Let this explication suffice at present, since the course of my narration will often, and on many occasions, afford me the opportunity of enlarging upon the virtue of our legislator. |
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83. New Testament, 1 Corinthians, 1, 1.2, 1.7, 1.11, 1.18, 1.23, 1.26-2.5, 2, 2.6, 2.7, 2.9, 2.10, 2.11, 3, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 4.1, 4.9, 5.3, 5.4, 6.3, 6.11, 6.19, 9.1, 10.1, 11.1, 11.10, 14, 15.5, 15.6, 15.7, 15.8, 15.9, 15.10, 15.45, 15.46 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 384| 11.1. μιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ. | 11.1. Be imitators of me, even as I also am of Christ. |
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84. New Testament, 1 Thessalonians, 1.6, 2.9, 4.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ascent to heaven •heaven ascent to Found in books: Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 119; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 59, 385| 1.6. καὶ ὑμεῖς μιμηταὶ ἡμῶν ἐγενήθητε καὶ τοῦ κυρίου, δεξάμενοι τὸν λόγον ἐν θλίψει πολλῇ μετὰ χαρᾶς πνεύματος ἁγίου, 2.9. μνημονεύετε γάρ, ἀδελφοί, τὸν κόπον ἡμῶν καὶ τὸν μόχθον· νυκτὸς καὶ ἡμέρας ἐργαζόμενοι πρὸς τὸ μὴ ἐπιβαρῆσαί τινα ὑμῶν ἐκηρύξαμεν εἰς ὑμᾶς τὸ εὐαγγέλιον τοῦ θεοῦ. 4.14. εἰ γὰρ πιστεύομεν ὅτι Ἰησοῦς ἀπέθανεν καὶ ἀνέστη, οὕτως καὶ ὁ θεὸς τοὺς κοιμηθέντας διὰ τοῦ Ἰησοῦ ἄξει σὺν αὐτῷ. | 1.6. You became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit, 2.9. For you remember, brothers, our labor and travail; for working night and day, that we might not burden any of you, we preached to you the gospel of God. 4.14. For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him. |
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85. New Testament, 1 Timothy, 1.10, 1.17, 2.34-2.35, 3.16, 6.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 59, 190, 191| 1.10. πόρνοις, ἀρσενοκοίταις, ἀνδραποδισταῖς, ψεύσταις, ἐπιόρκοις, καὶ εἴ τι ἕτερον τῇ ὑγιαινούσῃ διδασκαλίᾳ ἀντίκειται, 1.17. Τῷ δὲ βασιλεῖ τῶν αἰώνων, ἀφθάρτῳ, ἀοράτῳ, μόνῳ θεῷ, τιμὴ καὶ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν. 3.16. καὶ ὁμολογουμένως μέγα ἐστὶν τὸ τῆς εὐσεβείας μυστήριον· 6.16. ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον, ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται· ᾧ τιμὴ καὶ κράτος αἰώνιον· ἀμήν. | 1.10. for the sexually immoral, for homosexuals, for slave-traders, for liars, for perjurers, and for any other thing contrary to the sound doctrine; 1.17. Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen. 3.16. Without controversy, the mystery of godliness is great: God was revealed in the flesh, Justified in the spirit, Seen by angels, Preached among the nations, Believed on in the world, And received up in glory. 6.16. who alone has immortality, dwelling in unapproachable light; whom no man has seen, nor can see: to whom be honor and eternal power. Amen. |
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86. New Testament, 2 Corinthians, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 151, 384| 3.18. ἡμεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳτὴν δόξαν Κυρίουκατοπτριζόμενοι τὴν αὐτὴν εἰκόνα μεταμορφούμεθα ἀπὸ δόξης εἰς δόξαν, καθάπερ ἀπὸ κυρίου πνεύματος. | |
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87. New Testament, 2 Thessalonians, 2.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 140| 2.4. ὁ ἀντικείμενοςκαὶ ὑπεραιρόμενος ἐπὶ πάνταλεγόμενονθεὸνἢ σέβασμα, ὥστε αὐτὸνεἰς τὸνναὸντοῦ θεοῦ καθίξαι,ἀποδεικνύντα ἑαυτὸν ὅτι ἔστινθεός—. | 2.4. he who opposes and exalts himself against all that is called God or that is worshiped; so that he sits as God in the temple of God, setting himself up as God. |
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88. New Testament, Acts, 1.11, 2.17, 7.40, 7.56, 9.1-9.9, 9.15, 9.23-9.26, 10.11, 13.4-13.12, 21.17-21.26, 22.3-22.22, 26.12-26.23, 27.23 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 27, 57, 58, 59, 94, 111, 112, 126, 139, 156, 389, 407, 410, 413, 414, 415, 416| 1.11. οἳ καὶ εἶπαν Ἄνδρες Γαλιλαῖοι, τί ἑστήκατε βλέποντες εἰς τὸν οὐρανόν; οὗτος ὁ Ἰησοῦς ὁ ἀναλημφθεὶς ἀφʼ ὑμῶν εἰς τὸν οὐρανὸν οὕτως ἐλεύσεται ὃν τρόπον ἐθεάσασθε αὐτὸν πορευόμενον εἰς τὸν οὐρανόν. 2.17. 7.40. εἰπόντες τῷ Ἀαρών Ποίησον ἡμῖν θεοὺς οἳ προπορεύσονται ἡμῶν· ὁ γὰρ Μωυσῆς οὗτος, ὃς ἐξήγαγεν ἡμᾶς ἐκ γῆς Αἰγύπτου, οὐκ οἴδαμεν τί ἐγένετο αὐτῷ. 7.56. καὶ εἶπεν Ἰδοὺ θεωρῶ τοὺς οὐρανοὺς διηνοιγμένους καὶ τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν ἑστῶτα τοῦ θεοῦ. 9.1. Ὁ δὲ Σαῦλος, ἔτι ἐνπνέων ἀπειλῆς καὶ φόνου εἰς τοὺς μαθητὰς τοῦ κυρίου, 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. 9.3. Ἐν δὲ τῷ πορεύεσθαι ἐγένετο αὐτὸν ἐγγίζειν τῇ Δαμασκῷ, ἐξέφνης τε αὐτὸν περιήστραψεν φῶς ἐκ τοῦ οὐρανοῦ, 9.4. καὶ πεσὼν ἐπὶ τὴν γῆν ἤκουσεν φωνὴν λέγουσαν αὐτῷ Σαούλ Σαούλ, τί με διώκεις; 9.5. εἶπεν δέ Τίς εἶ, κύριε; ὁ δέ Ἐγώ εἰμι Ἰησοῦς ὃν σὺ διώκεις· 9.6. ἀλλὰ ἀνάστηθι καὶ εἴσελθε εἰς τὴν πόλιν, καὶ λαληθήσεταί σοι ὅτι σε δεῖ ποιεῖν. 9.7. οἱ δὲ ἄνδρες οἱ συνοδεύοντες αὐτῷ ἱστήκεισαν ἐνεοί, ἀκούοντες μὲν τῆς φωνῆς μηδένα δὲ θεωροῦντες. 9.8. ἠγέρθη δὲ Σαῦλος ἀπὸ τῆς γῆς, ἀνεῳγμένων δὲ τῶν ὀφθαλμῶν αὐτοῦ οὐδὲν ἔβλεπεν· χειραγωγοῦντες δὲ αὐτὸν εἰσήγαγον εἰς Δαμασκόν. 9.9. καὶ ἦν ἡμέρας τρεῖς μὴ βλέπων, καὶ οὐκ ἔφαγεν οὐδὲ ἔπιεν. 9.15. εἶπεν δὲ πρὸς αὐτὸν ὁ κύριος Πορεύου, ὅτι σκεῦος ἐκλογῆς ἐστίν μοι οὗτος τοῦ βαστάσαι τὸ ὄνομά μου ἐνώπιον [τῶν] ἐθνῶν τε καὶ βασιλέων υἱῶν τε Ἰσραήλ, 9.23. Ὡς δὲ ἐπληροῦντο ἡμέραι ἱκαναί, συνεβουλεύσαντο οἱ Ἰουδαῖοι ἀνελεῖν αὐτόν· ἐγνώσθη δὲ τῷ Σαύλῳ ἡ ἐπιβουλὴ αὐτῶν. 9.24. παρετηροῦντο δὲ καὶ τὰς πύλας ἡμέρας τε καὶ νυκτὸς ὅπως αὐτὸν ἀνέλωσιν· 9.25. λαβόντες δὲ οἱ μαθηταὶ αὐτοῦ νυκτὸς διὰ τοῦ τείχους καθῆκαν αὐτὸν χαλάσαντες ἐν σφυρίδι. 9.26. Παραγενόμενος δὲ εἰς Ἰερουσαλὴμ ἐπείραζεν κολλᾶσθαι τοῖς μαθηταῖς· καὶ πάντες ἐφοβοῦντο αὐτόν, μὴ πιστεύοντες ὅτι ἐστὶν μαθητής. 10.11. καὶ θεωρεῖ τὸν οὐρανὸν ἀνεῳγμένον καὶ καταβαῖνον σκεῦός τι ὡς ὀθόνην μεγάλην τέσσαρσιν ἀρχαῖς καθιέμενον ἐπὶ τῆς γῆς, 13.4. Αὐτοὶ μὲν οὖν ἐκπεμφθέντες ὑπὸ τοῦ ἁγίου πνεύματος κατῆλθον εἰς Σελευκίαν, ἐκεῖθέν τε ἀπέπλευσαν εἰς Κύπρον, 13.5. καὶ γενόμενοι ἐν Σαλαμῖνι κατήγγελλον τὸν λόγον τοῦ θεοῦ ἐν ταῖς συναγωγαῖς τῶν Ἰουδαίων· εἶχον δὲ καὶ Ἰωάννην ὑπηρέτην. 13.6. Διελθόντες δὲ ὅλην τὴν νῆσον ἄχρι Πάφου εὗρον ἄνδρα τινὰ μάγον ψευδοπροφήτην Ἰουδαῖον ᾧ ὄνομα Βαριησοῦς, 13.7. ὃς ἦν σὺν τῷ ἀνθυπάτῳ Σεργίῳ Παύλῳ, ἀνδρὶ συνετῷ. οὗτος προσκαλεσάμενος Βαρνάβαν καὶ Σαῦλον ἐπεζήτησεν ἀκοῦσαι τὸν λόγον τοῦ θεοῦ· 13.8. ἀνθίστατο δὲ αὐτοῖς Ἐλύμας ὁ μάγος, οὕτως γὰρ μεθερμηνεύεται τὸ ὄνομα αὐτοῦ, ζητῶν διαστρέψαι τὸν ἀνθύπατον ἀπὸ τῆς πίστεως. 13.9. Σαῦλος δέ, ὁ καὶ Παῦλος, πλησθεὶς πνεύματος ἁγίου ἀτενίσας εἰς αὐτὸν εἶπεν 13.10. Ὦ πλήρης παντὸς δόλου καὶ πάσης ῥᾳδιουργίας, υἱὲ διαβόλου, ἐχθρὲ πάσης δικαιοσύνης, οὐ παύσῃ διαστρέφων τὰς ὁδοὺς τοῦ κυρίου τὰς εὐθείας; καὶ νῦν ἰδοὺ χεὶρ Κυρίου ἐπὶ σέ, 13.11. καὶ ἔσῃ τυφλὸς μὴ βλέπων τὸν ἥλιον ἄχρι καιροῦ. παραχρῆμα δὲ ἔπεσεν ἐπʼ αὐτὸν ἀχλὺς καὶ σκότος, καὶ περιάγων ἐζήτει χειραγωγούς. 13.12. τότε ἰδὼν ὁ ἀνθύπατος τὸ γεγονὸς ἐπίστευσεν ἐκπληττόμενος ἐπὶ τῇ διδαχῇ τοῦ κυρίου. 21.17. Γενομένων δὲ ἡμῶν εἰς Ἰεροσόλυμα ἀσμένως ἀπεδέξαντο ἡμᾶς οἱ ἀδελφοί. 21.18. τῇ δὲ ἐπιούσῃ εἰσῄει ὁ Παῦλος σὺν ἡμῖν πρὸς Ἰάκωβον, πάντες τε παρεγένοντο οἱ πρεσβύτεροι. 21.19. καὶ ἀσπασάμενος αὐτοὺς ἐξηγεῖτο καθʼ ἓν ἕκαστον ὧν ἐποίησεν ὁ θεὸς ἐν τοῖς ἔθνεσιν διὰ τῆς διακονίας αὐτοῦ. 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· 21.21. κατηχήθησαν δὲ περὶ σοῦ ὅτι ἀποστασίαν διδάσκεις ἀπὸ Μωυσέως τοὺς κατὰ τὰ ἔθνη πάντας Ἰουδαίους, λέγων μὴ περιτέμνειν αὐτοὺς τὰ τέκνα μηδὲ τοῖς ἔθεσιν περιπατεῖν. 21.22. τί οὖν ἐστίν; πάντως ἀκούσονται ὅτι ἐλήλυθας. 21.23. τοῦτο οὖν ποίησον ὅ σοι λέγομεν· εἰσὶν ἡμῖν ἄνδρες τέσσαρες εὐχὴν ἔχοντες ἀφʼ ἑαυτῶν. 21.24. τούτους παραλαβὼν ἁγνίσθητι σὺν αὐτοῖς καὶ δαπάνησον ἐπʼ αὐτοῖς ἵνα ξυρήσονται τὴν κεφαλήν, καὶ γνώσονται πάντες ὅτι ὧν κατήχηνται περὶ σοῦ οὐδὲν ἔστιν, ἀλλὰ στοιχεῖς καὶ αὐτὸς φυλάσσων τὸν νόμον. 21.25. περὶ δὲ τῶν πεπιστευκότων ἐθνῶν ἡμεῖς ἀπεστείλαμεν κρίναντες φυλάσσεσθαι αὐτοὺς τό τε εἰδωλόθυτον καὶ αἷμα καὶ πνικτὸν καὶ πορνείαν. 21.26. τότε ὁ Παῦλος παραλαβὼν τοὺς ἄνδρας τῇ ἐχομένῃ ἡμέρᾳ σὺν αὐτοῖς ἁγνισθεὶς εἰσῄει εἰς τὸ ἱερόν, διαγγέλλων τὴν ἐκπλήρωσιν τῶν ἡμερῶν τοῦ ἁγνισμοῦ ἕως οὗ προσηνέχθη ὑπὲρ ἑνὸς ἑκάστου αὐτῶν ἡ προσφορά. 22.3. Ἐγώ εἰμι ἀνὴρ Ἰουδαῖος, γεγεννημένος ἐν Ταρσῷ τῆς Κιλικίας, ἀνατεθραμμένος δὲ ἐν τῇ πόλει ταύτῃ παρὰ τοὺς πόδας Γαμαλιήλ, πεπαιδευμένος κατὰ ἀκρίβειαν τοῦ πατρῴου νόμου, ζηλωτὴς ὑπάρχων τοῦ θεοῦ καθὼς πάντες ὑμεῖς ἐστὲ σήμερον, 22.4. ὃς ταύτην τὴν ὁδὸν ἐδίωξα ἄχρι θανάτου, δεσμεύων καὶ παραδιδοὺς εἰς φυλακὰς ἄνδρας τε καὶ γυναῖκας, 22.5. ὡς καὶ ὁ ἀρχιερεὺς μαρτυρεῖ μοι καὶ πᾶν τὸ πρεσβυτέριον· παρʼ ὧν καὶ ἐπιστολὰς δεξάμενος πρὸς τοὺς ἀδελφοὺς εἰς Δαμασκὸν ἐπορευόμην ἄξων καὶ τοὺς ἐκεῖσε ὄντας δεδεμένους εἰς Ἰερουσαλὴμ ἵνα τιμωρηθῶσιν. 22.6. Ἐγένετο δέ μοι πορευομένῳ καὶ ἐγγίζοντι τῇ Δαμασκῷ περὶ μεσημβρίαν ἐξαίφνης ἐκ τοῦ οὐρανοῦ περιαστράψαι φῶς ἱκανὸν περὶ ἐμέ, 22.7. ἔπεσά τε εἰς τὸ ἔδαφος καὶ ἤκουσα φωνῆς λεγούσης μοι Σαούλ Σαούλ, τί με διώκεις; 22.8. ἐγὼ δὲ ἀπεκρίθην Τίς εἶ, κύριε; εἶπέν τε πρὸς ἐμέ Ἐγώ εἰμι Ἰησοῦς ὁ Ναζωραῖος ὃν σὺ διώκεις. 22.9. οἱ δὲ σὺν ἐμοὶ ὄντες τὸ μὲν φῶς ἐθεάσαντο τὴν δὲ φωνὴν οὐκ ἤκουσαν τοῦ λαλοῦντός μοι. εἶπον δέ Τί ποιήσω, κύριε; 22.10. ὁ δὲ κύριος εἶπεν πρός με Ἀναστὰς πορεύου εἰς Δαμασκόν, κἀκεῖ σοι λαληθήσεται περὶ πάντων ὧν τέτακταί σοι ποιῆσαι. 22.11. ὡς δὲ οὐκ ἐνέβλεπον ἀπὸ τῆς δόξης τοῦ φωτὸς ἐκείνου, χειραγωγούμενος ὑπὸ τῶν συνόντων μοι ἦλθον εἰς Δαμασκόν. 22.12. Ἁνανίας δέ τις ἀνὴρ εὐλαβὴς κατὰ τὸν νόμον, μαρτυρούμενος ὑπὸ πάντων τῶν κατοικούντων Ἰουδαίων, 22.13. ἐλθὼν πρὸς ἐμὲ καὶ ἐπιστὰς εἶπέν μοι Σαοὺλ ἀδελφέ, ἀνάβλεψον· κἀγὼ αὐτῇ τῇ ὥρᾳ ἀνέβλεψα εἰς αὐτόν. 22.14. ὁ δὲ εἶπεν Ὁ θεὸς τῶν πατέρων ἡμῶν προεχειρίσατό σε γνῶναι τὸ θέλημα αὐτοῦ καὶ ἰδεῖν τὸν δίκαιον καὶ ἀκοῦσαι φωνὴν ἐκ τοῦ στόματος αὐτοῦ, 22.15. ὅτι ἔσῃ μάρτυς αὐτῷ πρὸς πάντας ἀνθρώπους ὧν ἑώρακας καὶ ἤκουσας. 22.16. καὶ νῦν τί μέλλεις; ἀναστὰς βάπτισαι καὶ ἀπόλουσαι τὰς ἁμαρτίας σου ἐπικαλεσάμενος τὸ ὄνομα αὐτοῦ. 22.17. Ἐγένετο δέ μοι ὑποστρέψαντι εἰς Ἰερουσαλὴμ καὶ προσευχομένου μου ἐν τῷ ἱερῷ γενέσθαι με ἐν ἐκστάσει καὶ ἰδεῖν αὐτὸν λέγοντά μοι 22.18. Σπεῦσον καὶ ἔξελθε ἐν τάχει ἐξ Ἰερουσαλήμ, διότι οὐ παραδέξονταί σου μαρτυρίαν περὶ ἐμοῦ. 22.19. κἀγὼ εἶπον Κύριε, αὐτοὶ ἐπίστανται ὅτι ἐγὼ ἤμην φυλακίζων καὶ δέρων κατὰ τὰς συναγωγὰς τοὺς πιστεύοντας ἐπὶ σέ· 22.20. καὶ ὅτε ἐξεχύννετο τὸ αἷμα Στεφάνου τοῦ μάρτυρός σου, καὶ αὐτὸς ἤμην ἐφεστὼς καὶ συνευδοκῶν καὶ φυλάσσων τὰ ἱμάτια τῶν ἀναιρούντων αὐτόν. 22.21. καὶ εἶπεν πρός με Πορεύου, ὅτι ἐγὼ εἰς ἔθνη μακρὰν ἐξαποστελῶ σε. 22.22. Ἤκουον δὲ αὐτοῦ ἄχρι τούτου τοῦ λόγου καὶ ἐπῆραν τὴν φωνὴν αὐτῶν λέγοντες Αἶρε ἀπὸ τῆς γῆς τὸν τοιοῦτον, οὐ γὰρ καθῆκεν αὐτὸν ζῇν. 26.12. Ἐν οἷς πορευόμενος εἰς τὴν Δαμασκὸν μετʼ ἐξουσίας καὶ ἐπιτροπῆς τῆς τῶν ἀρχιερέων 26.13. ἡμέρας μέσης κατὰ τὴν ὁδὸν εἶδον, βασιλεῦ, οὐρανόθεν ὑπὲρ τὴν λαμπρότητα τοῦ ἡλίου περιλάμψαν με φῶς καὶ τοὺς σὺν ἐμοὶ πορευομένους· 26.14. πάντων τε καταπεσόντων ἡμῶν εἰς τὴν γῆν ἤκουσα φωνὴν λέγουσαν πρός με τῇ Ἐβραΐδι διαλέκτῳ Σαούλ Σαούλ, τί με διώκεις; σκληρόν σοι πρὸς κέντρα λακτίζειν. 26.15. ἐγὼ δὲ εἶπα Τίς εἶ, κύριε; ὁ δὲ κύριος εἶπεν Ἐγώ εἰμι Ἰησοῦς ὃν σὺ διώκεις· 26.16. ἀλλὰ ἀνάστηθι καὶ στῆθι ἐπὶ τοὺς πόδας σου· εἰς τοῦτο γὰρ ὤφθην σοι, προχειρίσασθαί σε ὑπηρέτην καὶ μάρτυρα ὧν τε εἶδές με ὧν τε ὀφθήσομαί σοι, 26.17. ἐξαιρούμενός σε ἐκ τοῦ λαοῦ καὶ ἐκ τῶν ἐθνῶν, εἰς οὓς ἐγὼ ἀποστέλλω σε ἀνοῖξαι ὀφθαλμοὺς αὐτῶν, 26.18. τοῦ ἐπιστρέψαι ἀπὸ σκότους εἰς φῶς καὶ τῆς ἐξουσίας τοῦ Σατανᾶ ἐπὶ τὸν θεόν, τοῦ λαβεῖν αὐτοὺς ἄφεσιν ἁμαρτιῶν καὶ κλῆρον ἐν τοῖς ἡγιασμένοις πίστει τῇ εἰς ἐμέ. 26.19. Ὅθεν, βασιλεῦ Ἀγρίππα, οὐκ ἐγενόμην ἀπειθὴς τῇ οὐρανίῳ ὀπτασίᾳ, 26.20. ἀλλὰ τοῖς ἐν Δαμασκῷ πρῶτόν τε καὶ Ἰεροσολύμοις, πᾶσάν τε τὴν χώραν τῆς Ἰουδαίας, καὶ τοῖς ἔθνεσιν ἀπήγγελλον μετανοεῖν καὶ ἐπιστρέφειν ἐπὶ τὸν θεόν, ἄξια τῆς μετανοίας ἔργα πράσσοντας. 26.21. ἕνεκα τούτων με Ἰουδαῖοι συλλαβόμενοι ἐν τῷ ἱερῷ ἐπειρῶντο διαχειρίσασθαι. 26.22. ἐπικουρίας οὖν τυχὼν τῆς ἀπὸ τοῦ θεοῦ ἄχρι τῆς ἡμέρας ταύτης ἕστηκα μαρτυρόμενος μικρῷ τε καὶ μεγάλῳ, οὐδὲν ἐκτὸς λέγων ὧν τε οἱ προφῆται ἐλάλησαν μελλόντων γίνεσθαι καὶ Μωυσῆς, 26.23. εἰ παθητὸς ὁ χριστός, εἰ πρῶτος ἐξ ἀναστάσεως νεκρῶν φῶς μέλλει καταγγέλλειν τῷ τε λαῷ καὶ τοῖς ἔθνεσιν. 27.23. παρέστη γάρ μοι ταύτῃ τῇ νυκτὶ τοῦ θεοῦ οὗ εἰμί, ᾧ καὶ λατρεύω, ἄγγελος | 1.11. who also said, "You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky will come back in the same way as you saw him going into the sky." 2.17. 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. 7.40. saying to Aaron, 'Make us gods that will go before us, for as for this Moses, who led us out of the land of Egypt , we don't know what has become of him.' 7.56. and said, "Behold, I see the heavens opened, and the Son of Man standing on the right hand of God!" 9.1. But Saul, still breathing threats and slaughter against the disciples of the Lord, went to the high priest, 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. 9.3. As he traveled, it happened that he got close to Damascus, and suddenly a light from the sky shone around him. 9.4. He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me?" 9.5. He said, "Who are you, Lord?"The Lord said, "I am Jesus, whom you are persecuting. 9.6. But rise up, and enter into the city, and you will be told what you must do." 9.7. The men who traveled with him stood speechless, hearing the voice, but seeing no one. 9.8. Saul arose from the ground, and when his eyes were opened, he saw no one. They led him by the hand, and brought him into Damascus. 9.9. He was without sight for three days, and neither ate nor drank. 9.15. But the Lord said to him, "Go your way, for he is my chosen vessel to bear my name before the nations and kings, and the children of Israel. 9.23. When many days were fulfilled, the Jews conspired together to kill him, 9.24. but their plot became known to Saul. They watched the gates both day and night that they might kill him, 9.25. but his disciples took him by night, and let him down through the wall, lowering him in a basket. 9.26. When Saul had come to Jerusalem, he tried to join himself to the disciples. They were all afraid of him, not believing that he was a disciple. 10.11. He saw heaven opened and a certain container descending to him, like a great sheet let down by four corners on the earth, 13.4. So, being sent out by the Holy Spirit, they went down to Seleucia. From there they sailed to Cyprus. 13.5. When they were at Salamis, they proclaimed the word of God in the synagogues of the Jews. They had also John as their attendant. 13.6. When they had gone through the island to Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar Jesus, 13.7. who was with the proconsul, Sergius Paulus, a man of understanding. The same summoned Barnabas and Saul, and sought to hear the word of God. 13.8. But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn aside the proconsul from the faith. 13.9. But Saul, who is also called Paul, filled with the Holy Spirit, fastened his eyes on him, 13.10. and said, "Full of all deceit and all cunning, you son of the devil, you enemy of all righteousness, will you not cease to pervert the right ways of the Lord? 13.11. Now, behold, the hand of the Lord is on you, and you will be blind, not seeing the sun for a season!"Immediately there fell on him a mist and darkness. He went around seeking someone to lead him by the hand. 13.12. Then the proconsul, when he saw what was done, believed, being astonished at the teaching of the Lord. 21.17. When we had come to Jerusalem, the brothers received us gladly. 21.18. The day following, Paul went in with us to James; and all the elders were present. 21.19. When he had greeted them, he reported one by one the things which God had worked among the Gentiles through his ministry. 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. 21.21. They have been informed about you, that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children neither to walk after the customs. 21.22. What then? The assembly must certainly meet, for they will hear that you have come. 21.23. Therefore do what we tell you. We have four men who have a vow on them. 21.24. Take them, and purify yourself with them, and pay their expenses for them, that they may shave their heads. Then all will know that there is no truth in the things that they have been informed about you, but that you yourself also walk keeping the law. 21.25. But concerning the Gentiles who believe, we have written our decision that they should observe no such thing, except that they should keep themselves from food offered to idols, from blood, from strangled things, and from sexual immorality." 21.26. Then Paul took the men, and the next day, purified himself and went with them into the temple, declaring the fulfillment of the days of purification, until the offering was offered for every one of them. 22.3. "I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, instructed according to the strict manner of the law of our fathers, being zealous for God, even as you all are this day. 22.4. I persecuted this Way to the death, binding and delivering into prisons both men and women. 22.5. As also the high priest and all the council of the elders testify, from whom also I received letters to the brothers, and journeyed to Damascus to bring them also who were there to Jerusalem in bonds to be punished. 22.6. It happened that, as I made my journey, and came close to Damascus, about noon, suddenly there shone from the sky a great light around me. 22.7. I fell to the ground, and heard a voice saying to me, 'Saul, Saul, why do you persecute me?' 22.8. I answered, 'Who are you, Lord?' He said to me, 'I am Jesus of Nazareth, whom you persecute.' 22.9. "Those who were with me indeed saw the light and were afraid, but they didn't understand the voice of him who spoke to me. 22.10. I said, 'What shall I do, Lord?' The Lord said to me, 'Arise, and go into Damascus. There you will be told about all things which are appointed for you to do.' 22.11. When I couldn't see for the glory of that light, being led by the hand of those who were with me, I came into Damascus. 22.12. One Aias, a devout man according to the law, well reported of by all the Jews who lived there, 22.13. came to me, and standing by me said to me, 'Brother Saul, receive your sight!' In that very hour I looked up at him. 22.14. He said, 'The God of our fathers has appointed you to know his will, and to see the Righteous One, and to hear a voice from his mouth. 22.15. For you will be a witness for him to all men of what you have seen and heard. 22.16. Now why do you wait? Arise, be baptized, and wash away your sins, calling on the name of the Lord.' 22.17. "It happened that, when I had returned to Jerusalem, and while I prayed in the temple, I fell into a trance, 22.18. and saw him saying to me, 'Hurry and get out of Jerusalem quickly, because they will not receive testimony concerning me from you.' 22.19. I said, 'Lord, they themselves know that I imprisoned and beat in every synagogue those who believed in you. 22.20. When the blood of Stephen, your witness, was shed, I also was standing by, and consenting to his death, and guarding the cloaks of those who killed him.' 22.21. "He said to me, 'Depart, for I will send you out far from here to the Gentiles.'" 22.22. They listened to him until he said that, then they lifted up their voice, and said, "Rid the earth of this fellow, for he isn't fit to live!" 26.12. "Whereupon as I journeyed to Damascus with the authority and commission from the chief priests, 26.13. at noon, O King, I saw on the way a light from the sky, brighter than the sun, shining around me and those who traveled with me. 26.14. When we had all fallen to the earth, I heard a voice saying to me in the Hebrew language, 'Saul, Saul, why do you persecute me? It is hard for you to kick against the goads.' 26.15. "I said, 'Who are you, Lord?' "He said, 'I am Jesus, whom you persecute. 26.16. But arise, and stand on your feet, for to this end have I appeared to you, to appoint you a servant and a witness both of the things which you have seen, and of the things which I will reveal to you; 26.17. delivering you from the people, and from the Gentiles, to whom I send you, 26.18. to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive remission of sins and an inheritance among those who are sanctified by faith in me.' 26.19. "Therefore, King Agrippa, I was not disobedient to the heavenly vision, 26.20. but declared first to them of Damascus, at Jerusalem, and throughout all the country of Judea, and also to the Gentiles, that they should repent and turn to God, doing works worthy of repentance. 26.21. For this reason the Jews seized me in the temple, and tried to kill me. 26.22. Having therefore obtained the help that is from God, I stand to this day testifying both to small and great, saying nothing but what the prophets and Moses did say should come, 26.23. how the Christ must suffer, and how he first by the resurrection of the dead should proclaim light both to these people and to the Gentiles." 27.23. For there stood by me this night an angel, belonging to the God whose I am and whom I serve, |
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89. New Testament, Apocalypse, 1.1, 1.7, 1.10, 1.13-1.14, 2.1, 2.21, 3.17, 4.1-4.2, 4.8, 4.11, 5.9-5.10, 6.1-6.9, 7.15-7.17, 11.19, 12.7, 12.9, 14.6, 14.8, 15.3, 15.7, 16.15, 17.2, 17.16, 18.3, 18.23, 19.2, 20.4-20.6, 21.3, 21.6, 21.8, 22.1-22.4, 22.15, 22.17-22.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 215; Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 120, 121; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 18, 29, 49, 59, 68, 75, 83, 94, 95, 111, 112, 126, 131, 140, 143, 146, 170, 391, 395, 399, 400| 1.1. ΑΠΟΚΑΛΥΨΙΣ ΙΗΣΟΥ ΧΡΙΣΤΟΥ, ἥν ἔδωκεν αὐτῷ ὁ θεὸς δεῖξαι τοῖς δούλοις αὐτοῦ,ἃ δεῖ γενέσθαιἐν τάχει, καὶ ἐσήμανεν ἀποστείλας διὰ τοῦ ἀγγέλου αὐτοῦ τῷ δούλῳ αὐτοῦ Ἰωάνει, 1.7. Ἰδοὺ ἔρχεται μετὰ τῶν νεφελῶν,καὶὄψεταιαὐτὸν πᾶς ὀφθαλμὸς καὶ οἵτινες αὐτὸνἐξεκέντησαν, καὶ κόψονται ἐπʼ αὐτὸν πᾶσαι αἱ φυλαὶ τῆς γῆς.ναί, ἀμήν. 1.10. ἐγενόμην ἐν πνεύματι ἐν τῇ κυριακῇ ἡμέρᾳ, καὶ ἤκουσα ὀπίσω μου φωνὴν μεγάλην ὡς σάλπιγγος 1.13. καὶ ἐν μέσῳ τῶν λυχνιῶνὅμοιον υἱὸν ἀνθρώπου, ἐνδεδυμένον ποδήρηκαὶπεριεζωσμένονπρὸς τοῖς μαστοῖς ζώνην χρυσᾶν· 1.14. ἡ δὲκεφαλὴ αὐτοῦκαὶαἱ τρίχες λευκαὶ ὡς ἔριονλευκόν,ὡς χιών, καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡςφλὸξ πυρός, 2.1. Τῷ ἀγγέλῳ τῷ ἐν Ἐφέσῳ ἐκκλησίας γράψον Τάδε λέγει ὁ κρατῶν τοὺς ἑπτὰ ἀστέρας ἐν τῇ δεξιᾷ αὐτοῦ, ὁ περιπατῶν ἐν μέσῳ τῶν ἑπτὰ λυχνιῶν τῶν χρυσῶν, 2.21. καὶ ἔδωκα αὐτῇ χρόνον ἵνα μετανοήσῃ, καὶ οὐ θέλει μετανοῆσαι ἐκ τῆς πορνείας αὐτῆς. ἰδοὺ βάλλω αὐτὴν εἰς κλίνην, 3.17. ὅτι λέγεις ὅτι Πλούσιός εἰμι καὶπεπλούτηκακαὶ οὐδὲν χρείαν ἔχω, καὶ οὐκ οἶδας ὅτι σὺ εἶ ὁ ταλαίπωρος καὶ ἐλεινὸς καὶ πτωχὸς καὶ τυφλὸς καὶ γυμνός, 4.1. Μετὰ ταῦτα εἶδον, καὶ ἰδοὺ θύρα ἠνεῳγμένη ἐν τῷ οὐρανῷ, καὶ ἡ φωνὴ ἡ πρώτη ἣν ἤκουσα ὡςσάλπιγγοςλαλούσης μετʼ ἐμοῦ, λέγωνἈνάβαὧδε, καὶ δείξω σοιἃ δεῖ γενέσθαι. 4.2. μετὰ ταῦτα εὐθέως ἐγενόμην ἐν πνεύματι· καὶ ἰδοὺ θρόνος ἔκειτο ἐν τῷ οὐρανῷ, καὶἐπὶ τὸν θρόνον καθήμενος, 4.8. καὶ τὰ τέσσερα ζῷα,ἓν καθʼ ἓναὐτῶν ἔχωνἀνὰ πτέρυγας ἕξ, κυκλόθενκαὶ ἔσωθενγέμουσιν ὀφθαλμῶν·καὶ ἀνάπαυσιν οὐκ ἔχουσιν ἡμέρας καὶ νυκτὸς λέγοντες Ἅγιος ἅγιος ἅγιος Κύριος, ὁ θεός, ὁ παντοκράτωρ, ὁ ἦν καὶ ὁ ὤν καὶ ὁ ἐρχόμενος. 4.11. 5.9. καὶᾁδουσιν ᾠδὴν καινὴνλέγοντες Ἄξιος εἶ λαβεῖν τὸ βιβλίον καὶ ἀνοῖξαι τὰς σφραγῖδας αὐτοῦ, ὅτι ἐσφάγης καὶ ἠγόρασας τῷ θεῷ ἐν τῷ αἵματί σου ἐκ πάσης φυλῆς καὶ γλώσσης καὶ λαοῦ καὶ ἔθνους, 5.10. καὶ ἐποίησας αὐτοὺς τῷ θεῷ ἡμῶν βασιλείαν καὶ ἱερεῖς, καὶ βασιλεύουσιν ἐπὶ τῆς γῆς· 6.1. Καὶ εἶδον ὅτε ἤνοιξεν τὸ ἀρνίον μίαν ἐκ τῶν ἑπτὰ σφραγίδων, καὶ ἤκουσα ἑνὸς ἐκ τῶν τεσσάρων ζῴων λέγοντος ὡς φωνῇ βροντῆς Ἔρχου. 6.2. καὶ εἶδον, καὶ ἰδοὺἵππος λευκός,καὶ ὁ καθήμενος ἐπʼ αὐτὸν ἔχων τόξον, καὶ ἐδόθη αὐτῷ στέφανος, καὶ ἐξῆλθεν νικῶν καὶ ἵνα νικήσῃ. 6.3. Καὶ ὅτε ἤνοιξεν τὴν σφραγῖδα τὴν δευτέραν, ἤκουσα τοῦ δευτέρου ζῴου λέγοντος Ἔρχου. 6.4. καὶ ἐξῆλθεν ἄλλοςἵππος πυρρός,καὶ τῷ καθημένῳ ἐπʼ αὐτὸν ἐδόθη [αὐτῷ] λαβεῖν τὴν εἰρήνην [ἐκ] τῆς γῆς καὶ ἵνα ἀλλήλους σφάξουσιν, καὶ ἐδόθη αὐτῷ μάχαιρα μεγάλη. 6.5. Καὶ ὅτε ἤνοιξε τὴν σφραγῖδα τὴν τρίτην, ἤκουσα τοῦ τρίτου ζῴου λέγοντος Ἔρχου. καὶ εἶδον, καὶ ἰδοὺἵππος μέλας,καὶ ὁ καθήμενος ἐπʼ αὐτὸν ἔχων ζυγὸν ἐν τῇ χειρὶ αὐτοῦ. 6.6. καὶ ἤκουσα ὡς φωνὴν ἐν μέσῳ τῶν τεσσάρων ζῴων λέγουσαν Χοῖνιξ σίτου δηναρίου, καὶ τρεῖς χοίνικες κριθῶν δηναρίου· καὶ τὸ ἔλαιον καὶ τὸν οἶνον μὴ ἀδικήσῃς. 6.7. Καὶ ὅτε ἤνοιξεν τὴν σφραγῖδα τὴν τετάρτην, ἤκουσα φωνὴν τοῦ τετάρτου ζῴου λέγοντος Ἔρχου. 6.8. καὶ εἶδον, καὶ ἰδοὺ ἵππος χλωρός, καὶ ὁ καθήμενος ἐπάνω [αὐτοῦ] ὄνομα αὐτῷ [Ὁ]Θάνατος,καὶὁ ᾄδηςᾐκολούθει μετʼ αὐτοῦ, καὶ ἐδόθη αὐτοῖς ἐξουσία ἐπὶ τὸ τέταρτον τῆς γῆς, ἀποκτεῖναι ἐνῥομφαίᾳ καὶἐνλιμῷ καίἐνθανάτῳ καὶὑπὸ τῶνθηρίων τῆς γῆς. 6.9. Καὶ ὅτε ἤνοιξεν τὴν πέμπτην σφραγῖδα, εἶδον ὑποκάτω τοῦ θυσιαστηρίου τὰς ψυχὰς τῶν ἐσφαγμένων διὰ τὸν λόγον τοῦ θεοῦ καὶ διὰ τὴν μαρτυρίαν ἣν εἶχον. 7.15. διὰ τοῦτό εἰσιν ἐνώπιον τοῦ θρόνου τοῦ θεοῦ, καὶ λατρεύουσιν αὐτῷ ἡμέρας καὶ νυκτὸς ἐν τῷ ναῷ αὐτοῦ, καὶ ὁκαθήμενος ἐπὶ τοῦ θρόνουσκηνώσει ἐπʼ αὐτούς. 7.16. οὐ πεινάσουσινἔτιοὐδὲ διψήσουσινἔτι, οὐδὲ μὴ πέσῃ ἐπʼ αὐτοὺς ὁ 7.17. ἥλιος οὐδὲ πᾶνκαῦμα,ὅτι τὸ ἀρνίον τὸ ἀνὰ μέσον τοῦ θρόνουποιμανεῖ αὐτούς, καὶ ὁδηγήσει αὐτοὺςἐπὶζωῆς πηγὰς ὑδάτων· καὶ ἐξαλείψει ὁ θεὸς πᾶν δάκρυον ἐκ τῶν ὀφθαλμῶναὐτῶν. 11.19. καὶ ἠνοίγη ὁ ναὸς τοῦ θεοῦ ὁ ἐν τῷ οὐρανῷ, καὶ ὤφθηἡ κιβωτὸς τῆς διαθήκηςαὐτοῦἐν τῷ ναῷαὐτοῦ· καὶ ἐγένοντοἀστραπαὶκαὶφωναὶ καὶ βρονταὶκαὶ σεισμὸς καὶχάλαζα μεγάλη. 12.7. Καὶ ἐγένετο πόλεμος ἐν τῷ οὐρανῷ, ὁΜιχαὴλκαὶ οἱ ἄγγελοι αὐτοῦτοῦ πολεμῆσαιμετὰ τοῦ δράκοντος. καὶ ὁ δράκων ἐπολέμησεν καὶ οἱ ἄγγελοι αὐτοῦ, 12.9. καὶ ἐβλήθη ὁ δράκων ὁ μέγας,ὁ ὄφιςὁ ἀρχαῖος, ὁ καλούμενοςΔιάβολοςκαὶ ὉΣατανᾶς,ὁ πλανῶν τὴν οἰκουμένην ὅλην, — ἐβλήθη εἰς τὴν γῆν, καὶ οἱ ἄγγελοι αὐτοῦ μετʼ αὐτοῦ ἐβλήθησαν. 14.6. Καὶ εἶδον ἄλλον ἄγγελον πετόμενον ἐν μεσουρανήματι, ἔχοντα εὐαγγέλιον αἰώνιον εὐαγγελίσαι ἐπὶ τοὺς καθημένους ἐπὶ τῆς γῆς καὶ ἐπὶ πᾶν ἔθνος καὶ φυλὴν καὶ γλῶσσαν καὶ λαόν, 14.8. Καὶ ἄλλος δεύτερος [ἄγγελος] ἠκολούθησεν λέγωνἜπεσεν, ἔπεσεν Βαβυλὼν ἡ μεγάλη,ἣἐκ τοῦ οἴνουτοῦ θυμοῦ τῆς πορνείας αὐτῆςπεπότικεν πάντα τὰ ἔθνη. 15.3. καὶᾁδουσιν τὴν ᾠδὴν Μωυσέως τοῦ δούλου τοῦ θεοῦκαὶ τὴν ᾠδὴν τοῦ ἀρνίου λέγοντες Μεγάλα καὶ θαυμαστὰ τὰ ἔργα σου, κύριε, ὁ θεός, ὁ παντοκράτωρ· δίκαιαι καὶ ἀληθιναὶ αἱ ὁδοί σου, ὁ βασιλεὺς τῶν αἰώνων· 15.7. καὶ ἓν ἐκ τῶν τεσσάρων ζῴων ἔδωκεν τοῖς ἑπτὰ ἀγγέλοις ἑπτὰ φιάλας χρυσᾶς γεμούσας τοῦ θυμοῦ τοῦ θεοῦ τοῦ ζῶντος εἰς τοὺς αἰῶνας τῶν αἰώνων. 16.15. μακάριος ὁ γρηγορῶν καὶ τηρῶν τὰ ἱμάτια αὐτοῦ, ἵνα μὴ γυμνὸς περιπατῇ καὶ βλέπωσιν τὴν ἀσχημοσύνην αὐτοῦ. 17.2. μεθʼ ἧς ἐπόρνευσαν οἱ βασιλεῖς τῆς γῆς, καὶἐμεθύσθησανοἱ κατοικοῦντεςτὴν γῆν ἐκ τοῦ οἴνουτῆς πορνείαςαὐτῆς. 17.16. καὶ τὰ δέκα κέρατα ἃ εἶδες καὶ τὸ θηρίον, οὗτοι μισήσουσι τὴν πόρνην, καὶ ἠρημωμένην ποιήσουσιν αὐτὴν καὶ γυμνήν, καὶ τὰς σάρκας αὐτῆς φάγονται, καὶ αὐτὴν κατακαύσουσιν [ἐν] πυρί· 18.3. ὅτιἐκ [τοῦ οἴνου] τοῦ θυμοῦ τῆς πορνείαςαὐτῆς πέπτωκανπάντατὰ ἔθνη,καὶ οἱ βασιλεῖς τῆς γῆς μετʼ αὐτῆς ἐπόρνευσαν, καὶ οἱ ἔμποροι τῆς γῆς ἐκ τῆς δυνάμεως τοῦ στρήνους αὐτῆς ἐπλούτησαν. 18.23. καὶ φῶς λύχνουοὐ μὴ φάνῃ ἐν σοὶ ἔτι,καὶ φωνὴ νυμφίου καὶ νύμφηςοὐ μὴ ἀκουσθῇ ἐν σοὶ ἔτι· ὅτι [οἱ]ἔμποροίσου ἦσανοἱ μεγιστᾶνες τῆς γῆς,ὅτιἐν τῇ φαρμακίᾳ σουἐπλανήθησαν πάντα τὰ ἔθνη, 19.2. ὅτι ἀληθιναὶ καὶ δίκαιαι αἱ κρίσεις αὐτοῦ· ὅτι ἔκρινεν τὴν πόρνην τὴν μεγάλην ἥτις ἔφθειρεν τὴν γῆν ἐν τῇ πορνείᾳ αὐτῆς, καὶ ἐξεδίκησεν τὸ αἷμα τῶν δουλων αὐτοῦ ἐκ χειρὸς αὐτῆς. καὶ δεύτερον εἴρηκαν Ἁλληλουιά· 20.4. Καὶεἶδον θρόνους,καὶἐκάθισανἐπʼ αὐτούς,καὶ κρίμͅα ἐδόθηαὐτοῖς, καὶ τὰς ψυχὰς τῶν πεπελεκισμένων διὰ τὴν μαρτυρίαν Ἰησοῦ καὶ διὰ τὸν λόγον τοῦ θεοῦ, καὶ οἵτινες οὐ προσεκύνησαν τὸ θηρίον οὐδὲ τὴν εἰκόνα αὐτοῦ καὶ οὐκ ἔλαβον τὸ χάραγμα ἐπὶ τὸ μέτωπον καὶ ἐπὶ τὴν χεῖρα αὐτῶν· καὶ ἔζησαν καὶ ἐβασίλευσαν μετὰ τοῦ χριστοῦ χίλια ἔτη. 20.5. οἱ λοιποὶ τῶν νεκρῶν οὐκ ἔζησαν ἄχρι τελεσθῇ τὰ χίλια ἔτη. αὕτη ἡ ἀνάστασις ἡ πρώτη. 20.6. μακάριος καὶ ἅγιος ὁ ἔχων μέρος ἐν τῇ ἀναστάσει τῇ πρώτῃ· ἐπὶ τούτων ὁ δεύτερος θάνατος οὐκ ἔχει ἐξουσίαν, ἀλλʼ ἔσονταιἱερεῖς τοῦ θεοῦκαὶ τοῦ χριστοῦ, καὶ βασιλεύσουσιν μετʼ αὐτοῦ [τὰ] χίλια ἔτη. 21.3. καὶ ἤκουσα φωνῆς μεγάλης ἐκ τοῦ θρόνου λεγούσηςἸδοὺ ἡ σκηνὴτοῦ θεοῦ μετὰ τῶν ἀνθρώπων,καὶ σκηνώσει μετʼ αὐτῶν, καὶ αὐτοὶ λαοὶ αὐτοῦ ἔσονται, καὶαὐτὸς ὁ θεὸςμετʼ αὐτῶν ἔσται, 21.6. καὶ εἶπέν μοι Γέγοναν. ἐγὼ τὸ Ἄλφα καὶ τὸ Ὦ, ἡ ἀρχὴ καὶ τὸ τέλος. ἐγὼτῷ διψῶντιδώσω ἐκ τῆς πηγῆςτοῦ ὕδατος τῆς ζωῆς δωρεάν. 21.8. τοῖς δὲ δειλοῖς καὶ ἀπίστοις καὶ ἐβδελυγμένοις καὶ φονεῦσι καὶ πόρνοις καὶ φαρμακοῖς καὶ εἰδωλολάτραις καὶ πᾶσι τοῖς ψευδέσιν τὸ μέρος αὐτῶν ἐν τῇ λίμνῃ τῆκαιομένῃ πυρὶ καὶ θείῳ,ὅ ἐστιν ὁ θάνατος ὁ δεύτερος. 22.1. καὶ ἔδειξέν μοιποταμὸν ὕδατος ζωῆςλαμπρὸν ὡς κρύσταλλον,ἐκπορευό- μενονἐκ τοῦ θρόνου τοῦ θεοῦ καὶ τοῦ ἀρνίου 22.2. ἐν μέσῳτῆς πλατείας αὐτῆς· καὶτοῦ ποταμοῦ ἐντεῦθεν καὶ ἐκεῖθεν ξύλον ζωῆςποιοῦν καρποὺς δώδεκα,κατὰ μῆναἕκαστον ἀποδιδοῦντὸν καρπὸν αὐτοῦ, καὶ τὰ φύλλατοῦ ξύλουεἰς θεραπείαντῶν ἐθνῶν. 22.3. καὶ πᾶν κατάθεμα οὐκ ἔσται ἔτι.καὶ ὁ θρόνος τοῦ θεοῦ καὶ τοῦ ἀρνίου ἐν αὐτῇ ἔσται, καὶ οἱ δοῦλοι αὐτοῦ λατρεύσουσιν αὐτῷ, 22.4. καὶὄψονται τὸ πρόσωπον αὐτοῦ,καὶ τὸ ὄνομα ὰὐτοῦ ἐπὶ τῶν μετώπων αὐτῶν. 22.15. ἔξω οἱ κύνες καὶ οἱ φαρμακοὶ καὶ οἱ πόρνοι καὶ οἱ φονεῖς καὶ οἱ εἰδωλολάτραι καὶ πᾶς φιλῶν καὶ ποιῶν ψεῦδος. 22.17. Καὶ τὸ πνεῦμα καὶ ἡ νύμφη λέγουσιν Ἔρχου· καὶ ὁ ἀκούων εἰπάτω Ἔρχου· καὶὁ διψῶν ἐρχέσθω,ὁ θέλων λαβέτωὕδωρ ζωῆς δωρεάν. 22.18. Μαρτυρῶ ἐγὼ παντὶ τῷ ἀκούοντιτοὺς λόγουςτῆς προφητείας τοῦ βιβλίου τούτου· ἐάν τιςἐπιθῇ ἐπ̓αὐτά, ἐπιθήσει ὁ θεὸςἐπʼ αὐτὸντὰς πληγὰς τὰς γεγραμμένας ἐν τῷ βιβλίῳ τούτῳ· 22.19. καὶ ἐάν τιςἀφέλῃ ἀπὸτῶν λόγων τοῦ βιβλίου τῆς προφητείας ταύτης, ἀφελεῖ ὁ θεὸς τὸ μέρος αὐτοῦ ἀπὸτοῦ ξύλου τῆς ζωῆςκαὶ ἐκ τῆς πόλεως τῆς ἁγίας, τῶν γεγραμμένων ἐν τῷ βιβλίῳ τούτῳ. | 1.1. This is the Revelation of Jesus Christ, which God gave him to show to his servants the things which must happen soon, which he sent and made known by his angel to his servant, John, 1.7. Behold, he is coming with the clouds, and every eye will see him, including those who pierced him. All the tribes of the earth will mourn over him. Even so, Amen. 1.10. I was in the Spirit on the Lord's day, and I heard behind me a loud voice, as of a trumpet 1.13. And in the midst of the lampstands was one like a son of man, clothed with a robe reaching down to his feet, and with a golden sash around his chest. 1.14. His head and his hair were white as white wool, like snow. His eyes were like a flame of fire. 2.1. To the angel of the assembly in Ephesus write: "He who holds the seven stars in his right hand, he who walks in the midst of the seven golden lampstands says these things: 2.21. I gave her time to repent, but she refuses to repent of her sexual immorality. 3.17. Because you say, 'I am rich, and have gotten riches, and have need of nothing;' and don't know that you are the wretched one, miserable, poor, blind, and naked; 4.1. After these things I looked and saw a door opened in heaven, and the first voice that I heard, like a trumpet speaking with me, was one saying, "Come up here, and I will show you the things which must happen after this." 4.2. Immediately I was in the Spirit. Behold, there was a throne set in heaven, and one sitting on the throne 4.8. The four living creatures, having each one of them six wings, are full of eyes around about and within. They have no rest day and night, saying, "Holy, holy, holy, holy, holy, holy, holy, holy, holy is the Lord God, the Almighty, who was and who is and who is to come!" 4.11. "Worthy are you, our Lord and our God, the Holy One, to receive the glory, the honor, and the power, for you created all things, and because of your desire they existed, and were created!" 5.9. They sang a new song, saying, "You are worthy to take the book, And to open its seals: For you were killed, And bought us for God with your blood, Out of every tribe, language, people, and nation, 5.10. And made them kings and priests to our God, And they reign on earth." 6.1. I saw that the Lamb opened one of the seven seals, and I heard one of the four living creatures saying, as with a voice of thunder, "Come and see!" 6.2. And behold, a white horse, and he who sat on it had a bow. A crown was given to him, and he came forth conquering, and to conquer. 6.3. When he opened the second seal, I heard the second living creature saying, "Come!" 6.4. Another came forth, a red horse. To him who sat on it was given to take peace from the earth, and that they should kill one another. There was given to him a great sword. 6.5. When he opened the third seal, I heard the third living creature saying, "Come and see!" And behold, a black horse, and he who sat on it had a balance in his hand. 6.6. I heard a voice in the midst of the four living creatures saying, "A choenix of wheat for a denarius, and three choenix of barley for a denarius! Don't damage the oil and the wine!" 6.7. When he opened the fourth seal, I heard the fourth living creature saying, "Come and see!" 6.8. And behold, a pale horse, and he who sat on him, his name was Death. Hades followed with him. Authority over one fourth of the earth, to kill with the sword, with famine, with death, and by the wild animals of the earth was given to him. 6.9. When he opened the fifth seal, I saw underneath the altar the souls of those who had been killed for the Word of God, and for the testimony of the Lamb which they had. 7.15. Therefore they are before the throne of God, they serve him day and night in his temple. He who sits on the throne will spread his tent over them. 7.16. They will never be hungry, neither thirsty any more; neither will the sun beat on them, nor any heat; 7.17. for the Lamb who is in the midst of the throne shepherds them, and leads them to living springs of waters. God will wipe away every tear from their eyes." 11.19. God's temple that is in heaven was opened, and the ark of the Lord's covet was seen in his temple. Lightnings, sounds, thunders, an earthquake, and great hail followed. 12.7. There was war in the sky. Michael and his angels made war on the dragon. The dragon and his angels made war. 12.9. The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown down to the earth, and his angels were thrown down with him. 14.6. I saw an angel flying in mid heaven, having an eternal gospel to proclaim to those who dwell on the earth, and to every nation, tribe, language, and people. 14.8. Another, a second angel, followed, saying, "Babylon the great has fallen, which has made all the nations to drink of the wine of the wrath of her sexual immorality." 15.3. They sang the song of Moses, the servant of God, and the song of the Lamb, saying, "Great and marvelous are your works, Lord God, the Almighty; Righteous and true are your ways, you King of the nations. 15.7. One of the four living creatures gave to the seven angels seven golden bowls full of the wrath of God, who lives forever and ever. 16.15. "Behold, I come like a thief. Blessed is he who watches, and keeps his clothes, so that he doesn't walk naked, and they see his shame." 17.2. with whom the kings of the earth committed sexual immorality, and those who dwell in the earth were made drunken with the wine of her sexual immorality." 17.16. The ten horns which you saw, and the beast, these will hate the prostitute, and will make her desolate, and will make her naked, and will eat her flesh, and will burn her utterly with fire. 18.3. For all the nations have drunk of the wine of the wrath of her sexual immorality, the kings of the earth committed sexual immorality with her, and the merchants of the earth grew rich from the abundance of her luxury." 18.23. The light of a lamp will shine no more at all in you. The voice of the bridegroom and of the bride will be heard no more at all in you; for your merchants were the princes of the earth; for with your sorcery all the nations were deceived. 19.2. for true and righteous are his judgments. For he has judged the great prostitute, her who corrupted the earth with her sexual immorality, and he has avenged the blood of his servants at her hand." 20.4. I saw thrones, and they sat on them, and judgment was given to them. I saw the souls of those who had been beheaded for the testimony of Jesus, and for the word of God, and such as didn't worship the beast nor his image, and didn't receive the mark on their forehead and on their hand. They lived, and reigned with Christ for the thousand years. 20.5. The rest of the dead didn't live until the thousand years were finished. This is the first resurrection. 20.6. Blessed and holy is he who has part in the first resurrection. Over these, the second death has no power, but they will be priests of God and of Christ, and will reign with him one thousand years. 21.3. I heard a loud voice out of heaven saying, "Behold, God's dwelling is with men, and he will dwell with them, and they will be his people, and God himself will be with them as their God. 21.6. He said to me, "It is done! I am the Alpha and the Omega, the Beginning and the End. I will give freely to him who is thirsty from the spring of the water of life. 21.8. But for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their part is in the lake that burns with fire and sulfur, which is the second death." 22.1. He showed me a river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb, 22.2. in the midst of its street. On this side of the river and on that was the tree of life, bearing twelve kinds of fruits, yielding its fruit every month. The leaves of the tree were for the healing of the nations. 22.3. There will be no curse any more. The throne of God and of the Lamb will be in it, and his servants serve him. 22.4. They will see his face, and his name will be on their foreheads. 22.15. Outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood. 22.17. The Spirit and the bride say, "Come!" He who hears, let him say, "Come!" He who is thirsty, let him come. He who desires, let him take the water of life freely. 22.18. I testify to everyone who hears the words of the prophecy of this book, if anyone adds to them, may God add to him the plagues which are written in this book. 22.19. If anyone takes away from the words of the book of this prophecy, may God take away his part from the tree of life, and out of the holy city, which are written in this book. |
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90. New Testament, 1 Peter, 1.11-1.13, 3.1-3.2, 3.6, 3.16-3.17, 3.22, 4.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 58, 59, 112, 131, 143, 190, 191| 1.11. ἐραυνῶντες εἰς τίνα ἢ ποῖον καιρὸν ἐδήλου τὸ ἐν αὐτοῖς πνεῦμα Χριστοῦ προμαρτυρόμενον τὰ εἰς Χριστὸν παθήματα καὶ τὰς μετὰ ταῦτα δόξας· 1.12. οἷς ἀπεκαλύφθη ὅτι οὐχ ἑαυτοῖς ὑμῖν δὲ διηκόνουν αὐτά, ἃ νῦν ἀνηγγέλη ὑμῖν διὰ τῶν εὐαγγελισαμένων ὑμᾶς πνεύματι ἁγίῳ ἀποσταλέντι ἀπʼ οὐρανοῦ, εἰς ἃ ἐπιθυμοῦσιν ἄγγελοι παρακύψαι. 1.13. Διὸ ἀναζωσάμενοι τὰς ὀσφύας τῆς διανοίας ὑμῶν, νήφοντες τελείως, ἐλπίσατε ἐπὶ τὴν φερομένην ὑμῖν χάριν ἐν ἀποκαλύψει Ἰησοῦ Χριστοῦ. 3.1. Ὁμοίως γυναῖκες ὑποτασσόμεναι τοῖς ἰδίοις ἀνδράσιν, ἵνα εἴ τινες ἀπειθοῦσιν τῷ λόγῳ διὰ τῆς τῶν γυναικῶν ἀναστροφῆς ἄνευ λόγου κερδηθήσονται 3.2. ἐποπτεύσαντες τὴν ἐν φόβῳ ἁγνὴν ἀναστροφὴν ὑμῶν. 3.6. ὡς Σάρρα ὑπήκουεν τῷ Ἀβραάμ,κύριοναὐτὸν καλοῦσα· ἧς ἐγενήθητε τέκνα ἀγαθοποιοῦσαι καὶμὴ φοβούμεναιμηδεμίανπτόησιν. 3.16. ἵνα ἐν ᾧ καταλαλεῖσθε καταισχυνθῶσιν οἱ ἐπηρεάζοντες ὑμῶν τὴν ἀγαθὴν ἐν Χριστῷ ἀναστροφήν. 3.17. κρεῖττον γὰρ ἀγαθοποιοῦντας, εἰ θέλοι τὸ θέλημα τοῦ θεοῦ, πάσχειν ἢ κακοποιοῦντας. 3.22. ὅς ἐστινἐν δεξιᾷ θεοῦπορευθεὶς εἰς οὐρανὸν ὑποταγέντωναὐτῷ ἀγγέλων καὶ ἐξουσιῶν καὶ δυνάμεων. 4.6. εἰς τοῦτο γὰρ καὶ νεκροῖς εὐηγγελίσθη ἵνα κριθῶσι μὲν κατὰ ἀνθρώπους σαρκὶ ζῶσι δὲ κατὰ θεὸν πνεύματι. | 1.11. searching for who or what kind of time the Spirit of Christ, which was in them, pointed to, when he predicted the sufferings of Christ, and the glories that would follow them. 1.12. To them it was revealed, that not to themselves, but to you, did they minister these things, which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent out from heaven; which things angels desire to look into. 1.13. Therefore, prepare your minds for action, be sober and set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ -- 3.1. In like manner, wives, be in subjection to your own husbands; so that, even if any don't obey the Word, they may be won by the behavior of their wives without a word; 3.2. seeing your pure behavior in fear. 3.6. as Sarah obeyed Abraham, calling him lord, whose children you now are, if you do well, and are not put in fear by any terror. 3.16. having a good conscience; that, while you are spoken against as evildoers, they may be put to shame who revile your good manner of life in Christ. 3.17. For it is better, if the will of God should so will, that you suffer for doing well than for doing evil. 3.22. who is at the right hand of God, having gone into heaven, angels and authorities and powers being made subject to him. 4.6. For to this end was the gospel preached even to the dead, that they might be judged indeed as men in the flesh, but live as to God in the spirit. |
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91. New Testament, 1 John, 1.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 131| 1.1. Ο ΗΝ ΑΠʼ ΑΡΧΗΣ, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν, περὶ τοῦ λόγου τῆς ζωῆς,— | 1.1. That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we saw, and our hands touched, concerning the Word of life |
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| 92. Anon., Didache, 16.5-16.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •heaven ascent to Found in books: Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 121 |
93. Mishnah, Middot, 2.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 306| 2.3. "לִפְנִים מִמֶּנּוּ, סוֹרֵג, גָּבוֹהַּ עֲשָׂרָה טְפָחִים. וּשְׁלשׁ עֶשְׂרֵה פְרָצוֹת הָיוּ שָׁם, שֶׁפְּרָצוּם מַלְכֵי יָוָן. חָזְרוּ וּגְדָרוּם, וְגָזְרוּ כְנֶגְדָּם שְׁלשׁ עֶשְׂרֵה הִשְׁתַּחֲוָיוֹת. לִפְנִים מִמֶּנּוּ, הַחֵיל, עֶשֶׂר אַמּוֹת. וּשְׁתֵּים עֶשְׂרֵה מַעֲלוֹת הָיוּ שָׁם. רוּם הַמַּעֲלָה חֲצִי אַמָּה, וְשִׁלְחָהּ חֲצִי אַמָּה. כָּל הַמַּעֲלוֹת שֶׁהָיוּ שָׁם, רוּם מַעֲלָה חֲצִי אַמָּה, וְשִׁלְחָהּ חֲצִי אַמָּה, חוּץ מִשֶּׁל אוּלָם. כָּל הַפְּתָחִים וְהַשְּׁעָרִים שֶׁהָיוּ שָׁם, גָּבְהָן עֶשְׂרִים אַמָּה, וְרָחְבָּן עֶשֶׂר אַמּוֹת, חוּץ מִשֶּׁל אוּלָם. כָּל הַפְּתָחִים שֶׁהָיוּ שָׁם, הָיוּ לָהֶן דְּלָתוֹת, חוּץ מִשֶּׁל אוּלָם. כָּל הַשְּׁעָרִים שֶׁהָיוּ שָׁם, הָיוּ לָהֶן שְׁקוֹפוֹת, חוּץ מִשַּׁעַר טָדִי, שֶׁהָיוּ שָׁם שְׁתֵּי אֲבָנִים מֻטּוֹת זוֹ עַל גַּב זוֹ. כָּל הַשְּׁעָרִים שֶׁהָיוּ שָׁם, נִשְׁתַּנּוּ לִהְיוֹת שֶׁל זָהָב, חוּץ מִשַּׁעַר נִקָּנוֹר, מִפְּנֵי שֶׁנַּעֲשָׂה בָהֶן נֵס. וְיֵשׁ אוֹמְרִים, מִפְּנֵי שֶׁנְּחֻשְׁתָּן מַצְהִיב: \n", | 2.3. "Within it was the Soreg, ten handbreadths high. There were thirteen breaches in it, which had been originally made by the kings of Greece, and when they repaired them they enacted that thirteen prostrations should be made facing them. Within this was the Hel, which was ten cubits [broad]. There were twelve steps there. The height of each step was half a cubit and its tread was half a cubit. All the steps in the Temple were half a cubit high with a tread of half a cubit, except those of the Porch. All the doorways in the Temple were twenty cubits high and ten cubits broad except those of the Porch. All the doorways there had doors in them except those of the Porch. All the gates there had lintels except that of Taddi which had two stones inclined to one another. All the original gates were changed for gates of gold except the gates of Nicanor, because a miracle happened with them. Some say: because their copper gleamed like gold.", |
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94. New Testament, John, 1.1-1.18, 1.29, 1.36, 1.41, 1.45, 1.49, 1.51, 2.18-2.21, 3.13, 4.7-4.15, 5.27, 5.39, 6.46, 7.16-7.17, 7.37-7.39, 12.28, 12.41, 14.9, 14.19, 17.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ascent to heaven Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 215; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 57, 83, 124, 126, 128, 131, 140, 335| 1.1. ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 1.2. Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 1.3. πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. 1.4. ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων· 1.5. καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. 1.6. Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάνης· 1.7. οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ. 1.8. οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλʼ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. 1.9. Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. 1.10. ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. 1.11. Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. 1.12. ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, 1.13. οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν. 1.14. Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔ 1.15. Ἰωάνης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων — οὗτος ἦν ὁ εἰπών — Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν·̓ 1.16. ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος· 1.17. ὅτι ὁ νόμος διὰ Μωυσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο. 1.18. θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο. 1.29. Τῇ ἐπαύριον βλέπει τὸν Ἰησοῦν ἐρχόμενον πρὸς αὐτόν, καὶ λέγει Ἴδε ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. 1.36. καὶ ἐμβλέψας τῷ Ἰησοῦ περιπατοῦντι λέγει Ἴδε ὁ ἀμνὸς τοῦ θεοῦ. 1.41. εὑρίσκει οὗτος πρῶτον τὸν ἀδελφὸν τὸν ἴδιον Σίμωνα καὶ λέγει αὐτῷ Εὑρήκαμεν τὸν Μεσσίαν ?̔ὅ ἐστιν μεθερμηνευόμενον Χριστός̓. 1.45. εὑρίσκει Φίλιππος τὸν Ναθαναὴλ καὶ λέγει αὐτῷ Ὃν ἔγραψεν Μωυσῆς ἐν τῷ νόμῳ καὶ οἱ προφῆται εὑρήκαμεν, Ἰησοῦν υἱὸν τοῦ Ἰωσὴφ τὸν ἀπὸ Ναζαρέτ. 1.49. ἀπεκρίθη αὐτῷ Ναθαναήλ Ῥαββεί, σὺ εἶ ὁ υἱὸς τοῦ θεοῦ, σὺ βασιλεὺς εἶ τοῦ Ἰσραήλ. 1.51. καὶ λέγει αὐτῷ Ἀμὴν ἀμὴν λέγω ὑμῖν, ὄψεσθε τὸν οὐρανὸν ἀνεῳγότα καὶ τοὺς ἀγγέλους τοῦ θεοῦ ἀναβαίνοντας καὶ καταβαίνοντας ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου. 2.18. Ἀπεκρίθησαν οὖν οἱ Ἰουδαῖοι καὶ εἶπαν αὐτῷ Τί σημεῖον δεικνύεις ἡμῖν, ὅτι ταῦτα ποιεῖς; 2.19. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτοῖς Λύσατε τὸν ναὸν τοῦτον καὶ [ἐν] τρισὶν ἡμέραις ἐγερῶ αὐτόν. 2.20. εἶπαν οὖν οἱ Ἰουδαῖοι Τεσσεράκοντα καὶ ἓξ ἔτεσιν οἰκοδομήθη ὁ ναὸς οὗτος, καὶ σὺ ἐν τρισὶν ἡμέραις ἐγερεῖς αὐτόν; 2.21. ἐκεῖνος δὲ ἔλεγεν περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ. 3.13. καὶ οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς, ὁ υἱὸς τοῦ ἀνθρώπου. 4.7. ἔρχεται γυνὴ ἐκ τῆς Σαμαρίας ἀντλῆσαι ὕδωρ. 4.8. λέγει αὐτῇ ὁ Ἰησοῦς Δός μοι πεῖν· οἱ γὰρ μαθηταὶ αὐτοῦ ἀπεληλύθεισαν εἰς τὴν πόλιν, ἵνα τροφὰς ἀγοράσωσιν. 4.9. λέγει οὖν αὐτῷ ἡ γυνὴ ἡ Σαμαρεῖτις Πῶς σὺ Ἰουδαῖος ὢν παρʼ ἐμοῦ πεῖν αἰτεῖς γυναικὸς Σαμαρείτιδος οὔσης; [οὐ γὰρ συνχρῶνται Ἰουδαῖοι Σαμαρείταις.] 4.10. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ Εἰ ᾔδεις τὴν δωρεὰν τοῦ θεοῦ καὶ τίς ἐστιν ὁ λέγων σοι Δός μοι πεῖν, σὺ ἂν ᾔτησας αὐτὸν καὶ ἔδωκεν ἄν σοι ὕδωρ ζῶν. 4.11. λέγει αὐτῷ Κύριε, οὔτε ἄντλημα ἔχεις καὶ τὸ φρέαρ ἐστὶν βαθύ· πόθεν οὖν ἔχεις τὸ ὕδωρ τὸ ζῶν; 4.12. μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν Ἰακώβ, ὃς ἔδωκεν ἡμῖν τὸ φρέαρ καὶ αὐτὸς ἐξ αὐτοῦ ἔπιεν καὶ οἱ υἱοὶ αὐτοῦ καὶ τὰ θρέμματα αὐτοῦ; 4.13. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ Πᾶς ὁ πίνων ἐκ τοῦ ὕδατος τούτου διψήσει πάλιν· 4.14. ὃς δʼ ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσει εἰς τὸν αἰῶνα, ἀλλὰ τὸ ὕδωρ ὃ δώσω αὐτῷ γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον. 4.15. λέγει πρὸς αὐτὸν ἡ γυνή Κύριε, δός μοι τοῦτο τὸ ὕδωρ, ἵνα μὴ διψῶ μηδὲ διέρχωμαι ἐνθάδε ἀντλεῖν. 5.27. καὶ ἐξουσίαν ἔδωκεν αὐτῷ κρίσιν ποιεῖν, ὅτι υἱὸς ἀνθρώπου ἐστίν. 5.39. ἐραυνᾶτε τὰς γραφάς, ὅτι ὑμεῖς δοκεῖτε ἐν αὐταῖς ζωὴν αἰώνιον ἔχειν· καὶ ἐκεῖναί εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ· 6.46. οὐχ ὅτι τὸν πατέρα ἑώρακέν τις εἰ μὴ ὁ ὢν παρὰ [τοῦ] θεοῦ, οὗτος ἑώρακεν τὸν πατέρα. 7.16. ἀπεκρίθη οὖν αὐτοῖς Ἰησοῦς καὶ εἶπεν Ἡ ἐμὴ διδαχὴ οὐκ ἔστιν ἐμὴ ἀλλὰ τοῦ πέμψαντός με· 7.17. ἐάν τις θέλῃ τὸ θέλημα αὐτοῦ ποιεῖν, γνώσεται περὶ τῆς διδαχῆς πότερον ἐκ τοῦ θεοῦ ἐστὶν ἢ ἐγὼ ἀπʼ ἐμαυτοῦ λαλῶ. 7.37. Ἐν δὲ τῇ ἐσχάτῃ ἡμέρᾳ τῇ μεγάλῃ τῆς ἑορτῆς ἱστήκει ὁ Ἰησοῦς, καὶ ἔκραξεν λέγων Ἐάν τις διψᾷ ἐρχέσθω πρός με καὶ πινέτω. 7.38. ὁ πιστεύων εἰς ἐμέ, καθὼς εἶπεν ἡ γραφή, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος. 7.39. Τοῦτο δὲ εἶπεν περὶ τοῦ πνεύματος οὗ ἔμελλον λαμβάνειν οἱ πιστεύσαντες εἰς αὐτόν· οὔπω γὰρ ἦν πνεῦμα, ὅτι Ἰησοῦς οὔπω ἐδοξάσθη. 12.28. ἦλθεν οὖν φωνὴ ἐκ τοῦ οὐρανοῦ Καὶ ἐδόξασα καὶ πάλιν δοξάσω. 12.41. ταῦτα εἶπεν Ἠσαίας ὅτι εἶδεν τὴν δόξαν αὐτοῦ, καὶ ἐλάλησεν περὶ αὐτοῦ. 14.9. λέγει αὐτῷ [ὁ] Ἰησοῦς Τοσοῦτον χρόνον μεθʼ ὑμῶν εἰμὶ καὶ οὐκ ἔγνωκάς με, Φίλιππε; ὁ ἑωρακὼς ἐμὲ ἑωρακεν τὸν πατέρα· πῶς σὺ λέγεις Δεῖξον ἡμῖν τὸν πατέρα; 14.19. ἔτι μικρὸν καὶ ὁ κόσμος με οὐκέτι θεωρεῖ, ὑμεῖς δὲ θεωρεῖτέ με, ὅτι ἐγὼ ζῶ καὶ ὑμεῖς ζήσετε. 17.24. Πατήρ, ὃ δέδωκάς μοι, θέλω ἵνα ὅπου εἰμὶ ἐγὼ κἀκεῖνοι ὦσιν μετʼ ἐμοῦ, ἵνα θεωρῶσιν τὴν δόξαν τὴν ἐμὴν ἣν δέδωκάς μοι, ὅτι ἠγάπησάς με πρὸ καταβολῆς κόσμου. | 1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. 1.5. The light shines in the darkness, and the darkness hasn't overcome it. 1.6. There came a man, sent from God, whose name was John. 1.7. The same came as a witness, that he might testify about the light, that all might believe through him. 1.8. He was not the light, but was sent that he might testify about the light. 1.9. The true light that enlightens everyone was coming into the world. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.15. John testified about him. He cried out, saying, "This was he of whom I said, 'He who comes after me has surpassed me, for he was before me.'" 1.16. From his fullness we all received grace upon grace. 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 1.29. The next day, he saw Jesus coming to him, and said, "Behold, the Lamb of God, who takes away the sin of the world! 1.36. and he looked at Jesus as he walked, and said, "Behold, the Lamb of God!" 1.41. He first found his own brother, Simon, and said to him, "We have found the Messiah!" (which is, being interpreted, Christ). 1.45. Philip found Nathanael, and said to him, "We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son of Joseph." 1.49. Nathanael answered him, "Rabbi, you are the Son of God! You are King of Israel!" 1.51. He said to him, "Most assuredly, I tell you, hereafter you will see heaven opened, and the angels of God ascending and descending on the Son of Man." 2.18. The Jews therefore answered him, "What sign do you show us, seeing that you do these things?" 2.19. Jesus answered them, "Destroy this temple, and in three days I will raise it up." 2.20. The Jews therefore said, "Forty-six years was this temple in building, and will you raise it up in three days?" 2.21. But he spoke of the temple of his body. 3.13. No one has ascended into heaven, but he who descended out of heaven, the Son of Man, who is in heaven. 4.7. A woman of Samaria came to draw water. Jesus said to her, "Give me a drink." 4.8. For his disciples had gone away into the city to buy food. 4.9. The Samaritan woman therefore said to him, "How is it that you, being a Jew, ask for a drink from me, a Samaritan woman?" (For Jews have no dealings with Samaritans.) 4.10. Jesus answered her, "If you knew the gift of God, and who it is who says to you, 'Give me a drink,' you would have asked him, and he would have given you living water." 4.11. The woman said to him, "Sir, you have nothing to draw with, and the well is deep. From where then have you that living water? 4.12. Are you greater than our father, Jacob, who gave us the well, and drank of it himself, as did his sons, and his cattle?" 4.13. Jesus answered her, "Everyone who drinks of this water will thirst again, 4.14. but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life." 4.15. The woman said to him, "Sir, give me this water, so that I don't get thirsty, neither come all the way here to draw." 5.27. He also gave him authority to execute judgment, because he is a son of man. 5.39. "You search the Scriptures, because you think that in them you have eternal life; and these are they which testify about me. 6.46. Not that anyone has seen the Father, except he who is from God. He has seen the Father. 7.16. Jesus therefore answered them, "My teaching is not mine, but his who sent me. 7.17. If anyone desires to do his will, he will know about the teaching, whether it is from God, or if I am speaking from myself. 7.37. Now on the last and greatest day of the feast, Jesus stood and cried out, "If anyone is thirsty, let him come to me and drink! 7.38. He who believes in me, as the Scripture has said, from within him will flow rivers of living water." 7.39. But he said this about the Spirit, which those believing in him were to receive. For the Holy Spirit was not yet given, because Jesus wasn't yet glorified. 12.28. Father, glorify your name!"Then there came a voice out of the sky, saying, "I have both glorified it, and will glorify it again." 12.41. Isaiah said these things when he saw his glory, and spoke of him. 14.9. Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, 'Show us the Father?' 14.19. Yet a little while, and the world will see me no more; but you will see me. Because I live, you will live also. 17.24. Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you loved me before the foundation of the world. |
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95. Mishnah, Hagigah, 2.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 259, 365, 371, 372, 413| 2.1. "אֵין דּוֹרְשִׁין בַּעֲרָיוֹת בִּשְׁלֹשָׁה. וְלֹא בְמַעֲשֵׂה בְרֵאשִׁית בִּשְׁנַיִם. וְלֹא בַמֶּרְכָּבָה בְּיָחִיד, אֶלָּא אִם כֵּן הָיָה חָכָם וּמֵבִין מִדַּעְתּוֹ. כָּל הַמִּסְתַּכֵּל בְּאַרְבָּעָה דְּבָרִים, רָאוּי לוֹ כְּאִלּוּ לֹא בָּא לָעוֹלָם, מַה לְּמַעְלָה, מַה לְּמַטָּה, מַה לְּפָנִים, וּמַה לְּאָחוֹר. וְכָל שֶׁלֹּא חָס עַל כְּבוֹד קוֹנוֹ, רָאוּי לוֹ שֶׁלֹּא בָּא לָעוֹלָם: \n", | 2.1. "They may not expound upon the subject of forbidden relations in the presence of three. Nor the work of creation in the presence of two. Nor [the work of] the chariot in the presence of one, unless he is a sage and understands of his own knowledge. Whoever speculates upon four things, it would have been better had he not come into the world: what is above, what is beneath, what came before, and what came after. And whoever takes no thought for the honor of his creator, it would have been better had he not come into the world.", |
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96. Mishnah, Avot, 1.1, 1.13, 3.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 155, 270, 475| 1.1. "משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה: \n", 1.13. "הוּא הָיָה אוֹמֵר, נָגֵד שְׁמָא, אָבֵד שְׁמֵהּ. וּדְלֹא מוֹסִיף, יָסֵף. וּדְלֹא יָלֵיף, קְטָלָא חַיָּב. וּדְאִשְׁתַּמֵּשׁ בְּתָגָא, חָלֵף: \n", 3.7. "רַבִּי אֶלְעָזָר אִישׁ בַּרְתּוֹתָא אוֹמֵר, תֶּן לוֹ מִשֶּׁלּוֹ, שֶׁאַתָּה וְשֶׁלְּךָ שֶׁלּוֹ. וְכֵן בְּדָוִד הוּא אוֹמֵר (דברי הימים א כט) כִּי מִמְּךָ הַכֹּל וּמִיָּדְךָ נָתַנּוּ לָךְ. רַבִּי שִׁמְעוֹן אוֹמֵר, הַמְהַלֵּךְ בַּדֶּרֶךְ וְשׁוֹנֶה, וּמַפְסִיק מִמִּשְׁנָתוֹ וְאוֹמֵר, מַה נָּאֶה אִילָן זֶה וּמַה נָּאֶה נִיר זֶה, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ מִתְחַיֵּב בְּנַפְשׁוֹ:", | 1.1. "Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah.", 1.13. "He [also] used to say: one who makes his name great causes his name to be destroyed; one who does not add [to his knowledge] causes [it] to cease; one who does not study [the Torah] deserves death; on who makes [unworthy] use of the crown [of learning] shall pass away.", 3.7. "Rabbi Elazar of Bartotha said: give to Him of that which is His, for you and that which is yours is His; and thus it says with regards to David: “for everything comes from You, and from Your own hand have we given you” (I Chronicles 29:14). Rabbi Jacob said: if one is studying while walking on the road and interrupts his study and says, “how fine is this tree!” [or] “how fine is this newly ploughed field!” scripture accounts it to him as if he was mortally guilty.", |
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| 97. New Testament, Jude, 14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 40, 57 |
98. New Testament, Colossians, 1.9-1.13, 1.15, 1.26, 2.3, 2.9, 2.14-2.15, 2.18, 2.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 83, 131, 143, 144, 151, 156, 160, 190, 594| 1.9. Διὰ τοῦτο καὶ ἡμεῖς, ἀφʼ ἧς ἡμέρας ἠκούσαμεν, οὐ παυόμεθα ὑπὲρ ὑμῶν προσευχόμενοι καὶ αἰτούμενοι ἵνα πληρωθῆτε τὴν ἐπίγνωσιν τοῦ θελήματος αὐτοῦ ἐν πάσῃ σοφίᾳ καὶ συνέσει πνευματικῇ, 1.10. περιπατῆσαι ἀξίως τοῦ κυρίου εἰς πᾶσαν ἀρεσκίαν ἐν παντὶ ἔργῳ ἀγαθῷ καρποφοροῦντες καὶ αὐξανόμενοι τῇ ἐπιγνώσει τοῦ θεοῦ, 1.11. ἐν πάσῃ δυνάμει δυναμούμενοι κατὰ τὸ κράτος τῆς δόξης αὐτοῦ εἰς πᾶσαν ὑπομονὴν καὶ μακροθυμίαν μετὰ χαρᾶς, 1.12. εὐχαριστοῦντες τῷ πατρὶ τῷ ἱκανώσαντι ὑμᾶς εἰς τὴν μερίδα τοῦ κλήρου τῶν ἁγίων ἐν τῷ φωτί, 1.13. ὃς ἐρύσατο ἡμᾶς ἐκ τῆς ἐξουσίας τοῦ σκότους καὶ μετέστησεν εἰς τὴν βασιλείαν τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ, 1.15. ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως, 1.26. τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν, — νῦν δὲ ἐφανερώθη τοῖς ἁγίοις αὐτοῦ, 2.3. ἐν ᾧ εἰσὶν πάντεςοἱ θησαυροὶ τῆς σοφίαςκαὶ γνώσεωςἀπόκρυφοι. 2.9. ὅτι ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς, 2.14. ἐξαλείψας τὸ καθʼ ἡμῶν χειρόγραφον τοῖς δόγμασιν ὃ ἦν ὑπεναντίον ἡμῖν, καὶ αὐτὸ ἦρκεν ἐκ τοῦ μέσου προσηλώσας αὐτὸ τῷ σταυρῷ· 2.15. ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας ἐδειγμάτισεν ἐν παρρησίᾳ θριαμβεύσας αὐτοὺς ἐν αὐτῷ. 2.18. μηδεὶς ὑμᾶς καταβραβευέτω θέλων ἐν ταπεινοφροσύνῃ καὶ θρησκείᾳ τῶν ἀγγέλων, ἃ ἑόρακεν ἐμβατεύων, εἰκῇ φυσιούμενος ὑπὸ τοῦ νοὸς τῆς σαρκὸς αὐτοῦ, 2.23. ἅτινά ἐστιν λόγον μὲν ἔχοντα σο φίας ἐν ἐθελοθρησκίᾳ καὶ ταπεινοφροσύνῃ [καὶ] ἀφειδίᾳ σώματος, οὐκ ἐν τιμῇ τινὶ πρὸς πλησμονὴν τῆς σαρκός. | 1.9. For this cause, we also, since the day we heard this, don't cease praying and making requests for you, that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, 1.10. that you may walk worthily of the Lord, to please him in all respects, bearing fruit in every good work, and increasing in the knowledge of God; 1.11. strengthened with all power, according to the might of his glory, for all endurance and perseverance with joy; 1.12. giving thanks to the Father, who made us fit to be partakers of the inheritance of the saints in light; 1.13. who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love; 1.15. who is the image of the invisible God, the firstborn of all creation. 1.26. the mystery which has been hidden for ages and generations. But now it has been revealed to his saints, 2.3. in whom are all the treasures of wisdom and knowledge hidden. 2.9. For in him all the fullness of the Godhead dwells bodily, 2.14. having wiped out the handwriting in ordices that was against us, which was contrary to us: and he has taken it out of the way, nailing it to the cross; 2.15. having stripped the principalities and the powers, he made a show of them openly, triumphing over them in it. 2.18. Let no one rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he has not seen, vainly puffed up by his fleshly mind, 2.23. Which things indeed appear like wisdom in self-imposed worship, and humility, and severity to the body; but aren't of any value against the indulgence of the flesh. |
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99. New Testament, Ephesians, 1.4-1.5, 1.18, 1.20-1.22, 2.6, 2.14-2.16, 2.21-2.22, 3.3, 3.18, 4.6-4.13, 4.24, 5.26 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 111, 143, 176, 190, 317, 336, 337, 384, 385, 586, 594, 604, 605, 606, 607| 1.4. καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμου, εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον αὐτοῦ ἐν ἀγάπῃ, 1.5. προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ Ἰησοῦ Χριστοῦ εἰς αὐτόν, κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ, 1.18. πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας [ὑμῶν] εἰς τὸ εἰδέναι ὑμᾶς τίς ἐστιν ἡ ἐλπὶς τῆς κλήσεως αὐτοῦ, τίς ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ ἐν τοῖς ἁγίοις, 1.20. ἣν ἐνήργηκεν ἐν τῷ χριστῷ ἐγείρας αὐτὸν ἐκ νεκρῶν, καὶ καθίσας ἐν δεξιᾷ αὐτοῦ ἐν τοῖς ἐπουρανίοις 1.21. ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως καὶ κυριότητος καὶ παντὸς ὀνόματος ὀνομαζομένου οὐ μόνον ἐν τῷ αἰῶνι τούτῳ ἀλλὰ καὶ ἐν τῷ μέλλοντι· 1.22. καὶ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ, καὶ αὐτὸν ἔδωκεν κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ, 2.6. — συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ, 2.14. Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἓν καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, τὴν ἔχθραν 2.15. ἐν τῇ σαρκὶ αὐτοῦ, τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας, ἵνα τοὺς δύο κτίσῃ ἐν αὑτῷ εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην, 2.16. καὶ ἀποκαταλλάξῃ τοὺς ἀμφοτέρους ἐν ἑνὶ σώματι τῷ θεῷ διὰ τοῦ σταυροῦ ἀποκτείνας τὴν ἔχθραν ἐν αὐτῷ· 2.21. ἐν ᾧ πᾶσα οἰκοδομὴ συναρμολογουμένη αὔξει εἰς ναὸν ἅγιον ἐν κυρίῳ, 2.22. ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοικητήριον τοῦ θεοῦ ἐν πνεύματι. 3.3. [ὅτι] κατὰ ἀποκάλυψιν ἐγνωρίσθη μοι τὸ μυστήριον, καθὼς προέγραψα ἐν ὀλίγῳ, 3.18. ἵνα ἐξισχύσητε καταλαβέσθαι σὺν πᾶσιν τοῖς ἁγίοις τί τὸ πλάτος καὶ μῆκος καὶ ὕψος καὶ βάθος, 4.6. ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν. 4.7. Ἑνὶ δὲ ἑκάστῳ ἡμῶν ἐδόθη [ἡ] χάρις κατὰ τὸ μέτρον τῆς δωρεᾶς τοῦ χριστοῦ. 4.8. διὸ λέγει Ἀναβὰς εἰς ὕψος ᾐχμαλώτευσεν αἰχμαλωσίαν, [καὶ] ἔδωκεν δόματα τοῖς ἀνθρώποις. 4.9. τὸ δέ Ἀνέβη τί ἐστιν εἰ μὴ ὅτι καὶ κατέβη εἰς τὰ κατώτερα μέρη τῆς γῆς; 4.10. ὁ καταβὰς αὐτός ἐστιν καὶ ὁ ἀναβὰς ὑπεράνω πάντων τῶν οὐρανῶν, ἵνα πληρώσῃ τὰ πάντα. 4.11. καὶ αὐτὸς ἔδωκεν τοὺς μὲν ἀποστόλους, τοὺς δὲ προφήτας, τοὺς δὲ εὐαγγελιστάς, τοὺς δὲ ποιμένας καὶ διδασκάλους, 4.12. πρὸς τὸν καταρτισμὸν τῶν ἁγίων εἰς ἔργον διακονίας, εἰς οἰκοδομὴν τοῦ σώματος τοῦ χριστοῦ, 4.13. μέχρι καταντήσωμεν οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ χριστοῦ, 4.24. καὶ ἐνδύσασθαι τὸν καινὸν ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας. 5.26. ἵνα αὐτὴν ἁγιάσῃ καθαρίσας τῷ λουτρῷ τοῦ ὕδατος ἐν ῥήματι, | 1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire, 1.18. having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints, 1.20. which he worked in Christ, when he raised him from the dead, and made him to sit at his right hand in the heavenly places, 1.21. far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come. 1.22. He put all things in subjection under his feet, and gave him to be head over all things for the assembly, 2.6. and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus, 2.14. For he is our peace, who made both one, and broke down the middle wall of partition, 2.15. having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace; 2.16. and might reconcile them both in one body to God through the cross, having killed the hostility thereby. 2.21. in whom the whole building, fitted together, grows into a holy temple in the Lord; 2.22. in whom you also are built together for a habitation of God in the Spirit. 3.3. how that by revelation the mystery was made known to me, as I wrote before in few words, 3.18. may be strengthened to comprehend with all the saints what is the breadth and length and height and depth, 4.6. one God and Father of all, who is over all, and through all, and in us all. 4.7. But to each one of us was the grace given according to the measure of the gift of Christ. 4.8. Therefore he says, "When he ascended on high, he led captivity captive, and gave gifts to men." 4.9. Now this, "He ascended," what is it but that he also first descended into the lower parts of the earth? 4.10. He who descended is the one who also ascended far above all the heavens, that he might fill all things. 4.11. He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; 4.12. for the perfecting of the saints, to the work of serving, to the building up of the body of Christ; 4.13. until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ; 4.24. and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth. 5.26. that he might sanctify it, having cleansed it by the washing of water with the word, |
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| 100. Martial, Epigrams, 1.35.8-1.35.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 213 |
101. New Testament, Galatians, 1, 1.1, 1.11, 1.12, 1.13-2.10, 1.15, 1.16, 1.17, 1.18, 1.20, 2, 2.1, 2.2, 2.7, 2.11, 2.12, 2.13, 2.14, 2.20, 3.4, 3.27, 3.28, 4.13, 4.14, 4.24, 4.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 153, 384| 2.20. ζῶ δὲ οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός· ὃ δὲ νῦν ζῶ ἐν σαρκί, ἐν πίστει ζῶ τῇ τοῦ υἱοῦ τοῦ θεοῦ τοῦ ἀγαπήσαντός με καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ. | 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. |
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102. New Testament, Hebrews, 4.14, 4.16, 6.19-6.20, 7.1, 7.7-7.8, 7.11-7.12, 7.15-7.16, 7.27, 8.1, 8.5-8.6, 9.3, 9.9, 9.13-9.14, 9.23-9.25, 10.1-10.13, 11.4-11.6, 12.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 34, 57, 169, 170, 337, 339| 4.14. Ἔχοντες οὖν ἀρχιερέα μέγαν διεληλυθότα τοὺς οὐρανούς, Ἰησοῦν τὸν υἱὸν τοῦ κρατῶμεν τῆς ὁμολογίας· θεοῦ, 4.16. προσερχώμεθα οὖν μετὰ παρρησίας τῷ θρόνῳ τῆς χάριτος, ἵνα λάβωμεν ἔλεος καὶ χάριν εὕρωμεν εἰς εὔκαιρον βοήθειαν. 6.19. ἣν ὡς ἄγκυραν ἔχομεν τῆς ψυχῆς, ἀσφαλῆ τε καὶ βεβαίαν καὶεἰσερχομένην εἰς τὸ ἐσώτερον τοῦ καταπετάσματος, 6.20. ὅπου πρόδρομος ὑπὲρ ἡμῶν εἰσῆλθεν Ἰησοῦς,κατὰ τὴν τάξιν Μελχισεδὲκἀρχιερεὺς γενόμενοςεἰς τὸν αἰῶνα. 7.1. Οὗτος γὰρ ὁΜελχισεδέκ, βασιλεὺς Σαλήμ, ἱερεὺς τοῦ θεοῦ τοῦ ὑψίστου,†ὁ†συναντήσαςἈβραὰμὑποστρέφοντι ἀπὸ τῆς κοπῆς τῶν βασιλέωνκαὶεὐλογήσαςαὐτόν, 7.7. χωρὶς δὲ πάσης ἀντιλογίας τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται. 7.8. καὶ ὧδε μὲνδεκάταςἀποθνήσκοντες ἄνθρωποι λαμβάνουσιν, ἐκεῖ δὲ μαρτυρούμενος ὅτι ζῇ. 7.11. Εἰ μὲν οὖν τελείωσις διὰ τῆς Λευειτικῆς ἱερωσύνης ἦν, ὁ λαὸς γὰρ ἐπʼ αὐτῆς νενομοθέτηται, τίς ἔτι χρείακατὰ τὴν τάξιν Μελχισεδὲκἕτερον ἀνίστασθαιἱερέακαὶ οὐκατὰ τὴν τάξινἈαρὼν λέγεσθαι; 7.12. μετατιθεμένης γὰρ τῆς ἱερωσύνης ἐξ ἀνάγκης καὶ νόμου μετάθεσις γίνεται. 7.15. Καὶ περισσότερον ἔτι κατάδηλόν ἐστιν, εἰκατὰ τὴνὁμοιότηταΜελχισεδὲκἀνίσταταιἱερεὺςἕτερος, 7.16. ὃς οὐ κατὰ νόμον ἐντολῆς σαρκίνης γέγονεν ἀλλὰ κατὰ δύναμιν ζωῆς ἀκαταλύτου, 7.27. ὃς οὐκ ἔχει καθʼ ἡμέραν ἀνάγκην, ὥσπερ οἱ ἀρχιερεῖς, πρότερον ὑπὲρ τῶν ἰδίων ἁμαρτιῶν θυσίας ἀναφέρειν, ἔπειτα τῶν τοῦ λαοῦ·?̔τοῦτο γὰρ ἐποίησεν ἐφάπαξ ἑαυτὸν ἀνενέγκας·̓ 8.1. Κεφάλαιον δὲ ἐπὶ τοῖς λεγομένοις, τοιοῦτον ἔχομεν ἀρχιερέα, ὃςἐκάθισεν ἐν δεξιᾶτοῦ θρόνου τῆς μεγαλωσύνης ἐν τοῖς οὐρανοῖς, 8.5. ?̔οἵτινες ὑποδείγματι καὶ σκιᾷ λατρεύουσιν τῶν ἐπουρανίων, καθὼς κεχρημάτισται Μωυσῆς μέλλων ἐπιτελεῖν τὴν σκηνήν,Ὅραγάρ, φησίν,ποιήσεις πάντα gt κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει· 8.6. ?̓ νῦν δὲ διαφορωτέρας τέτυχεν λειτουργίας, ὅσῳ καὶ κρείττονός ἐστιν διαθήκης μεσίτης, ἥτις ἐπὶ κρείττοσιν ἐπαγγελίαις νενομοθέτηται. 9.3. μετὰ δὲ τὸ δεύτερον καταπέτασμα σκηνὴ ἡ λεγομένη Ἅγια Ἁγίων, 9.9. ἥτις παραβολὴ εἰς τὸν καιρὸν τὸν ἐνεστηκότα, καθʼ ἣν δῶρά τε καὶ θυσίαι προσφέρονται μὴ δυνάμεναι κατὰ συνείδησιν τελειῶσαι τὸν λατρεύοντα, 9.13. εἰ γὰρ τὸ αἷμα τράγων καὶ ταύρων καὶ σποδὸς δαμάλεως ῥαντίζουσα τοὺς κεκοινωμένους ἁγιάζει πρὸς τὴν τῆς σαρκὸς καθαρότητα, 9.14. πόσῳ μᾶλλον τὸ αἷμα τοῦ χριστοῦ, ὃς διὰ πνεύματος αἰωνίου ἑαυτὸν προσήνεγκεν ἄμωμον τῷ θεῷ, καθαριεῖ τὴν συνείδησιν ἡμῶν ἀπὸ νεκρῶν ἔργων εἰς τὸ λατρεύειν θεῷ ζῶντι. 9.23. Ἀνάγκη οὖν τὰ μὲν ὑποδείγματα τῶν ἐν τοῖς οὐρανοῖς τούτοις καθαρίζεσθαι, αὐτὰ δὲ τὰ ἐπουράνια κρείττοσι θυσίαις παρὰ ταύτας. 9.24. οὐ γὰρ εἰς χειροποίητα εἰσῆλθεν ἅγια Χριστός, ἀντίτυπα τῶν ἀληθινῶν, ἀλλʼ εἰς αὐτὸν τὸν οὐρανόν, νῦν ἐμφανισθῆναι τῷ προσώπῳ τοῦ θεοῦ ὑπὲρ ἡμῶν· 9.25. οὐδʼ ἵνα πολλάκις προσφέρῃ ἑαυτόν, ὥσπερ ὁ ἀρχιερεὺς εἰσέρχεται εἰς τὰ ἅγια κατʼ ἐνιαυτὸν ἐν αἵματι ἀλλοτρίῳ, 10.1. Σκιὰν γὰρ ἔχων ὁ νόμος τῶν μελλόντων ἀγαθῶν, οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων, κατʼ ἐνιαυτὸν ταῖς αὐταῖς θυσίαις ἃς προσφέρουσιν εἰς τὸ διηνεκὲς οὐδέποτε δύνανται τοὺς προσερχομένους τελειῶσαι· 10.2. ἐπεὶ οὐκ ἂν ἐπαύσαντο προσφερόμεναι, διὰ τὸ μηδεμίαν ἔχειν ἔτι συνείδησιν ἁμαρτιῶν τοὺς λατρεύοντας ἅπαξ κεκαθαρισμένους; 10.3. ἀλλʼ ἐν αὐταῖς ἀνάμνησις ἁμαρτιῶν κατʼ ἐνι αυτόν, 10.4. ἀδύνατον γὰρ αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίας. 10.5. Διὸ εἰσερχόμενος εἰς τὸν κόσμον λέγει 10.6. 10.7. 10.8. ἀνώτερον λέγων ὅτιΘυσίας καὶ προσφορὰςκαὶὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ ἠθέλησας οὐδὲ εὐδόκησας,αἵτινες κατὰ νόμον προσφέρονται, 10.9. τότεεἴρηκενἸδοὺ ἥκω τοῦ ποιῆσαι τὸ θέλημά σου·ἀναιρεῖ τὸ πρῶτον ἵνα τὸ δεύτερον στήσῃ. 10.10. ἐν ᾧθελήματιἡγιασμένοι ἐσμὲν διὰ τῆςπροσφορᾶςτοῦσώματοςἸησοῦ Χριστοῦ ἐφάπαξ. 10.11. Καὶ πᾶς μὲν ἱερεὺς ἕστηκεν καθʼ ἡμέραν λειτουργῶν καὶ τὰς αὐτὰς πολλάκις προσφέρων θυσίας, αἵτινες οὐδέποτε δύνανται περιελεῖν ἁμαρτίας. 10.12. οὗτος δὲ μίαν ὑπὲρ ἁμαρτιῶν προσενέγκας θυσίαν εἰς τὸ διηνεκὲςἐκάθισεν ἐν δεξιᾷτοῦ θεοῦ, 10.13. τὸ λοιπὸν ἐκδεχόμενοςἕως τεθῶσιν οἱ ἐχθροὶ αὐτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ, 11.4. Πίστει πλείονα θυσίαν Ἅβελ παρὰ Καὶν προσήνεγκεν τῷ θεῷ, διʼ ἧς ἐμαρτυρήθη εἶναι δίκαιος, μαρτυροῦντοςἐπὶ τοῖς δώροις αὐτοῦ τοῦ θεοῦ,καὶ διʼ αὐτῆς ἀποθανὼν ἔτι λαλεῖ. 11.5. Πίστει Ἑνὼχ μετετέθη τοῦ μὴ ἰδεῖν θάνατον, καὶοὐχ ηὑρίσκετο διότι μετέθηκεν αὐτὸν ὁ θεός·πρὸ γὰρ τῆς μεταθέσεως μεμαρτύρηταιεὐαρεστηκέναι τῷ θεῷ, 11.6. χωρὶς δὲ πίστεως ἀδύνατονεὐαρεστῆσαι,πιστεῦσαι γὰρ δεῖ τὸν προσερχόμενον [τῷ] θεῷ ὅτι ἔστιν καὶ τοῖς ἐκζητοῦσιν αὐτὸν μισθαποδότης γίνεται. 12.2. ἀφορῶντες εἰς τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν Ἰησοῦν, ὃς ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς ὑπέμεινεν σταυρὸν αἰσχύνης καταφρονήσας,ἐν δεξιᾷτε τοῦ θρόνου τοῦ θεοῦκεκάθικεν. | 4.14. Having then a great high priest, who has passed through the heavens, Jesus, the Son of God, let us hold tightly to our confession. 4.16. Let us therefore draw near with boldness to the throne of grace, that we may receive mercy, and may find grace for help in time of need. 6.19. This hope we have as an anchor of the soul, a hope both sure and steadfast and entering into that which is within the veil; 6.20. where as a forerunner Jesus entered for us, having become a high priest forever after the order of Melchizedek. 7.1. For this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him, 7.7. But without any dispute the less is blessed by the better. 7.8. Here people who die receive tithes, but there one receives tithes of whom it is testified that he lives. 7.11. Now if there was perfection through the Levitical priesthood (for under it the people have received the law), what further need was there for another priest to arise after the order of Melchizedek, and not be called after the order of Aaron? 7.12. For the priesthood being changed, there is of necessity a change made also in the law. 7.15. This is yet more abundantly evident, if after the likeness of Melchizedek there arises another priest, 7.16. who has been made, not after the law of a fleshly commandment, but after the power of an endless life: 7.27. who doesn't need, like those high priests, to daily offer up sacrifices, first for his own sins, and then for the sins of the people. For this he did once for all, when he offered up himself. 8.1. Now in the things which we are saying, the main point is this. We have such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens, 8.5. who serve a copy and shadow of the heavenly things, even as Moses was warned by God when he was about to make the tabernacle, for he said, "See, you shall make everything according to the pattern that was shown to you on the mountain." 8.6. But now he has obtained a more excellent ministry, by so much as he is also the mediator of a better covet, which has been enacted on better promises. 9.3. After the second veil was the tabernacle which is called the Holy of Holies, 9.9. which is a symbol of the present age, where gifts and sacrifices are offered that are incapable, concerning the conscience, of making the worshipper perfect; 9.13. For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the cleanness of the flesh: 9.14. how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God? 9.23. It was necessary therefore that the copies of the things in the heavens should be cleansed with these; but the heavenly things themselves with better sacrifices than these. 9.24. For Christ hasn't entered into holy places made with hands, which are representations of the true, but into heaven itself, now to appear in the presence of God for us; 9.25. nor yet that he should offer himself often, as the high priest enters into the holy place year by year with blood not his own, 10.1. For the law, having a shadow of the good to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect those who draw near. 10.2. Or else wouldn't they have ceased to be offered, because the worshippers, having been once cleansed, would have had no more consciousness of sins? 10.3. But in those sacrifices there is yearly reminder of sins. 10.4. For it is impossible that the blood of bulls and goats should take away sins. 10.5. Therefore when he comes into the world, he says, "Sacrifice and offering you didn't desire, But a body did you prepare for me; 10.6. In whole burnt offerings and sacrifices for sin you had no pleasure. 10.7. Then I said, 'Behold, I have come (In the scroll of the book it is written of me) To do your will, God.'" 10.8. Previously saying, "Sacrifices and offerings and whole burnt offerings and sacrifices for sin you didn't desire, neither had pleasure in them" (those which are offered according to the law), 10.9. then he has said, "Behold, I have come to do your will." He takes away the first, that he may establish the second, 10.10. by which will we have been sanctified through the offering of the body of Jesus Christ once for all. 10.11. Every priest indeed stands day by day ministering and often offering the same sacrifices, which can never take away sins, 10.12. but he, when he had offered one sacrifice for sins for ever, sat down on the right hand of God; 10.13. from that time waiting until his enemies are made the footstool of his feet. 11.4. By faith, Abel offered to God a more excellent sacrifice than Cain, through which he had testimony given to him that he was righteous, God bearing witness with respect to his gifts; and through it he, being dead, still speaks. 11.5. By faith, Enoch was taken away, so that he wouldn't see death, and he was not found, because God translated him. For he has had testimony given to him that before his translation he had been well pleasing to God. 11.6. Without faith it is impossible to be well pleasing to him, for he who comes to God must believe that he exists, and that he is a rewarder of those who seek him. 12.2. looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising shame, and has sat down at the right hand of the throne of God. |
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103. New Testament, Philippians, 1.23, 2.6-2.7, 2.10-2.11, 3.10-3.11, 3.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 119, 121; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 151, 190, 191| 1.23. συνέχομαι δὲ ἐκ τῶν δύο, τὴν ἐπιθυμίαν ἔχων εἰς τὸ ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι, πολλῷ γὰρ μᾶλλον κρεῖσσον, 2.6. ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, 2.7. ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος 2.10. ἵνα ἐν τῷ ὀνόματι Ἰησοῦπᾶν γόνυ κάμψῃἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, 2.11. καὶ πᾶσα γλῶσσα ἐξομολογήσηταιὅτι ΚΥΡΙΟΣ ΙΗΣΟΥΣ ΧΡΙΣΤΟΣ εἰς δόξανθεοῦπατρός. 3.10. τοῦ γνῶναι αὐτὸν καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ καὶ κοινωνίαν παθημάτων αὐτοῦ, συμμορφιζόμενος τῷ θανάτῳ αὐτοῦ, 3.11. εἴ πως καταντήσω εἰς τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν. οὐχ ὅτι ἤδη ἔλαβον ἢ ἤδη τετελείωμαι, 3.21. ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ κατὰ τὴν ἐνέργειαν τοῦ δύνασθαι αὐτὸν καὶ ὑποτάξαι αὑτῷ τὰ πάντα. | 1.23. But I am in a dilemma between the two, having the desire to depart and be with Christ, which is far better. 2.6. who, existing in the form of God, didn't consider it robbery to be equal with God, 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth, 2.11. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. 3.10. that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death; 3.11. if by any means I may attain to the resurrection from the dead. 3.21. who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself. |
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104. New Testament, Romans, 1.1-1.7, 1.17-1.18, 3.8, 3.21, 6.1, 8.9, 8.29, 10.5-10.8, 13.14, 15.16-15.20, 16.1-16.2, 16.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 143, 144, 151, 153, 156, 381, 384, 418, 604| 1.1. ΠΑΥΛΟΣ δοῦλος Ἰησοῦ Χριστοῦ, κλητὸς ἀπόστολος, ἀφωρισμένος εἰς εὐαγγέλιον θεοῦ 1.2. ὃ προεπηγγείλατο διὰ τῶν προφητῶν αὐτοῦ ἐν γραφαῖς ἁγίαις 1.3. περὶ τοῦ υἱοῦ αὐτοῦ, τοῦ γενομένου ἐκ σπέρματος Δαυεὶδ κατὰ σάρκα, 1.4. τοῦ ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως νεκρῶν, Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν, 1.5. διʼ οὗ ἐλάβομεν χάριν καὶ ἀποστολὴν εἰς ὑπακοὴν πίστεως ἐν πᾶσιν τοῖς ἔθνεσιν ὑπὲρ τοῦ ὀνόματος αὐτοῦ, 1.6. ἐν οἷς ἐστὲ καὶ ὑμεῖς κλητοὶ Ἰησοῦ Χριστοῦ, 1.7. πᾶσιν τοῖς οὖσιν ἐν Ῥώμῃ ἀγαπητοῖς θεοῦ, κλητοῖς ἁγίοις· χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ. 1.17. δικαιοσύνη γὰρ θεοῦ ἐν αὐτῷ ἀποκαλύπτεται ἐκ πίστεως εἰς πίστιν, καθὼς γέγραπταιὉ δὲ δίκαιος ἐκ πίστεως ζήσεται. 1.18. Ἀποκαλύπτεται γὰρ ὀργὴ θεοῦ ἀπʼ οὐρανοῦ ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων, 3.8. καὶ μὴ καθὼς βλασφημούμεθα [καὶ] καθώς φασίν τινες ἡμᾶς λέγειν ὅτι Ποιήσωμεν τὰ κακὰ ἵνα ἔλθῃ τὰ ἀγαθά; ὧν τὸ κρίμα ἔνδικόν ἐστιν. 3.21. νυνὶ δὲ χωρὶς νόμου δικαιοσύνη θεοῦ πεφανέρωται, μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν, 6.1. Τί οὖν ἐροῦμεν; ἐπιμένωμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ; 8.9. Ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλὰ ἐν πνεύματι. εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν. εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ. 8.29. ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς· 10.5. Μωυσῆς γὰρ γράφει ὅτι τὴν δικαιοσύνην τὴν ἐκ νόμουὁ ποιήσας ἄνθρωπος ζήσεται ἐναὐτῇ. 10.6. ἡ δὲ ἐκ πίστεως δικαιοσύνη οὕτως λέγειΜὴ εἴπῃςἐν τῇ καρδίᾳ σουΤίς ἀναβήσεται εἰς τὸν οὐρανόν;τοῦτʼ ἔστιν Χριστὸν καταγαγεῖν· 10.7. ἤΤίς καταβήσεται εἰς τὴν ἄβυσσον;τοῦτʼ ἔστιν Χριστὸν ἐκ νεκρῶν ἀναγαγεῖν. 10.8. ἀλλὰ τί λέγει;Ἐγγύς σου τὸ ῥῆμά ἐστιν, ἐν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ σου·τοῦτʼ ἔστιν τὸ ῥῆμα τῆς πίστεως ὃ κηρύσσομεν. 13.14. ἀλλὰ ἐνδύσασθε τὸν κύριον Ἰησοῦν Χριστόν, καὶ τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας. 15.16. εἰς τὸ εἶναί με λειτουργὸν Χριστοῦ Ἰησοῦ εἰς τὰ ἔθνη, ἱερουργοῦντα τὸ εὐαγγέλιον τοῦ θεοῦ, ἵνα γένηται ἡ προσφορὰ τῶν ἐθνῶν εὐπρόσδεκτος, ἡγιασμένη ἐν πνεύματι ἁγίῳ. 15.17. ἔχω οὖν [τὴν] καύχησιν ἐν Χριστῷ Ἰησοῦ τὰ πρὸς τὸν θεόν· 15.18. οὐ γὰρ τολμήσω τι λαλεῖν ὧν οὐ κατειργάσατο Χριστὸς διʼ ἐμοῦ εἰς ὑπακοὴν ἐθνῶν, λόγῳ καὶ ἔργῳ, 15.19. ἐν δυνάμει σημείων καὶ τεράτων, ἐν δυνάμει πνεύματος [ἁγίου]· ὥστε με ἀπὸ Ἰερουσαλὴμ καὶ κύκλῳ μέχρι τοῦ Ἰλλυρικοῦ πεπληρωκέναι τὸ εὐαγγέλιον τοῦ χριστοῦ, 15.20. οὕτως δὲ φιλοτιμούμενον εὐαγγελίζεσθαι οὐχ ὅπου ὠνομάσθη Χριστός, ἵνα μὴ ἐπʼ ἀλλότριον θεμέλιον οἰκοδομῶ, 16.1. Συνίστημι δὲ ὑμῖν Φοίβην τὴν ἀδελφὴν ἡμῶν, οὖσαν [καὶ] διάκονον τῆς ἐκκλησίας τῆς ἐν Κενχρεαῖς, 16.2. ἵνα προσδέξησθε αὐτὴν ἐν κυρίῳ ἀξίως τῶν ἁγίων, καὶ παραστῆτε αὐτῇ ἐν ᾧ ἂν ὑμῶν χρῄζῃ πράγματι, καὶ γὰρ αὐτὴ προστάτις πολλῶν ἐγενήθη καὶ ἐμοῦ αὐτοῦ. 16.25. Τῷ δὲ δυναμένῳ ὑμᾶς στηρίξαι κατὰ τὸ εὐαγγέλιόν μου καὶ τὸ κήρυγμα Ἰησοῦ Χριστοῦ, κατὰ ἀποκάλυψιν μυστηρίου χρόνοις αἰωνίοις σεσιγημένου | 1.1. Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God, 1.2. which he promised before through his prophets in the holy Scriptures, 1.3. concerning his Son, who was born of the seed of David according to the flesh, 1.4. who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord, 1.5. through whom we received grace and apostleship, for obedience of faith among all the nations, for his name's sake; 1.6. among whom you are also called to belong to Jesus Christ; 1.7. to all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ. 1.17. For in it is revealed God's righteousness from faith to faith. As it is written, "But the righteous shall live by faith." 1.18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, 3.8. Why not (as we are slanderously reported, and as some affirm that we say), "Let us do evil, that good may come?" Those who say so are justly condemned. 3.21. But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; 6.1. What shall we say then? Shall we continue in sin, that grace may abound? 8.9. But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn't have the Spirit of Christ, he is not his. 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. 10.5. For Moses writes about the righteousness of the law, "The one who does them will live by them." 10.6. But the righteousness which is of faith says this, "Don't say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down); 10.7. or, 'Who will descend into the abyss?' (that is, to bring Christ up from the dead.)" 10.8. But what does it say? "The word is near you, in your mouth, and in your heart;" that is, the word of faith, which we preach: 13.14. But put on the Lord Jesus Christ, and make no provision for the flesh, for its lusts. 15.16. that I should be a servant of Christ Jesus to the Gentiles, ministering as a priest the gospel of God, that the offering up of the Gentiles might be made acceptable, sanctified by the Holy Spirit. 15.17. I have therefore my boasting in Christ Jesus in things pertaining to God. 15.18. For I will not dare to speak of any things except those which Christ worked through me, for the obedience of the Gentiles, by word and deed, 15.19. in the power of signs and wonders, in the power of God's Spirit; so that from Jerusalem, and around as far as to Illyricum, I have fully preached the gospel of Christ; 15.20. yes, making it my aim to preach the gospel, not where Christ was already named, that I might not build on another's foundation. 16.1. I commend to you Phoebe, our sister, who is a servant of the assembly that is at Cenchreae, 16.2. that you receive her in the Lord, in a way worthy of the saints, and that you assist her in whatever matter she may need from you, for she herself also has been a helper of many, and of my own self. |
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| 105. Martial, Epigrams, 1.35.8-1.35.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 213 |
| 106. Lucan, Pharsalia, 7.457-7.479 (1st cent. CE - 1st cent. CE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 151 |
107. Mishnah, Eduyot, 5.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 365, 438| 5.7. "בִּשְׁעַת מִיתָתוֹ אָמַר לִבְנוֹ, בְּנִי, חֲזֹר בְּךָ בְאַרְבָּעָה דְבָרִים שֶׁהָיִיתִי אוֹמֵר. אָמַר לוֹ, וְלָמָּה לֹא חָזַרְתָּ בָּךְ. אָמַר לוֹ, אֲנִי שָׁמַעְתִּי מִפִּי הַמְרֻבִּים, וְהֵם שָׁמְעוּ מִפִּי הַמְרֻבִּים. אֲנִי עָמַדְתִּי בִשְׁמוּעָתִי, וְהֵם עָמְדוּ בִשְׁמוּעָתָן. אֲבָל אַתָּה שָׁמַעְתָּ מִפִּי הַיָּחִיד, וּמִפִּי הַמְרֻבִּין. מוּטָב לְהַנִּיחַ דִּבְרֵי הַיָּחִיד, וְלֶאֱחֹז בְּדִבְרֵי הַמְרֻבִּין. אָמַר לוֹ, אַבָּא, פְּקֹד עָלַי לַחֲבֵרֶיךָ. אָמַר לוֹ, אֵינִי מַפְקִיד. אָמַר לוֹ, שֶׁמָּא עִילָה מָצָאתָ בִי. אָמַר לוֹ, לָאו. מַעֲשֶׂיךָ יְקָרְבוּךָ וּמַעֲשֶׂיךָ יְרַחֲקוּךָ: \n", | 5.7. "At the time of his death he said to his son, “Retract the four opinions which I used to declare.” He (the said to him, “Why did not you retract them?” He said to him, “I heard them from the mouth of the many, and they heard [the contrary] from the mouth of the many. I stood fast by the tradition which I heard, and they stood fast by the tradition which they heard. But you have heard [my tradition] from the mouth of a single individual and [their tradition] from the mouth of the many. It is better to leave the opinion of the single individual and to hold by the opinion of the many.” He said to him, “Father commend me to your colleagues.” He said to him, “I will not commend you.” He said to him, “Have you found in me any wrong?” He said, “No; your own deeds will cause you to be near, and your own deeds will cause you to be far.”", |
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| 108. Quintilian, Institutes of Oratory, 6.3.84 (1st cent. CE - 1st cent. CE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 247 |
| 109. Ps.-Philo, Biblical Antiquities, 28 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 75 |
110. Tosefta, Hagigah, 2.1-2.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 40, 75, 438, 497| 2.1. "אין דורשין בעריות בשלשה אבל דורשין בשנים [ולא] במעשה בראשית בשנים אבל דורשין ביחיד ולא במרכבה ביחיד אא\"כ היה חכם מבין מדעתו מעשה ברבן יוחנן בן זכאי שהיה רוכב על החמור והיה רבי אלעזר בן ערך מחמר אחריו אמר לו רבי שנה פרק אחד במעשה מרכבה אמר לו לא [כן אמרתי לך מתחלה שאין שונין] במרכבה ביחיד אלא אם כן היה חכם מבין מדעתו אמר לו מעתה ארצה לפניך אמר לו אמור פתח רבי אלעזר בן ערך ודרש במעשה מרכבה ירד רבי יוחנן בן זכאי מן החמור ונתעטף בטליתו וישבו שניהם על גבי אבן תחת הזית והרצה לפניו עמד ונשקו ואמר ברוך ה' אלהי ישראל אשר נתן בן לאברהם אבינו שיודע להבין ולדרוש בכבוד אביו שבשמים יש נאה דורש ואין נאה מקיים נאה מקיים ואין נאה דורש [אלעזר בן ערך] נאה דורש ונאה מקיים אשריך [אברהם] אבינו שאלעזר בן ערך יצא מחלציך [שיודע להבין ולדרוש בכבוד אביו שבשמים] רבי יוסי ברבי יהודה אומר רבי יהושע הרצה לפני רבן יוחנן בן זכאי [רבי עקיבה] הרצה לפני רבי יהושע חנניא בן חכינאי הרצה לפני רבי עקיבה.", 2.2. "ארבעה נכנסו לפרדס בן עזאי ובן זומא אחר ורבי עקיבה אחד הציץ ומת אחד הציץ ונפגע אחד הציץ וקיצץ בנטיעות ואחד עלה בשלום וירד בשלום בן עזאי הציץ ומת עליו הכתוב אומר (תהילים קטו) יקר בעיני ה' המותה לחסידיו בן זומא הציץ ונפגע עליו הכתוב אומר (משלי כה) דבש מצאת אכול דייך [וגו'] אלישע הציץ וקיצץ בנטיעות עליו הכתוב אומר (קוהלת ה) אל תתן את פיך לחטיא את בשרך וגו' רבי עקיבה עלה בשלום וירד בשלום עליו הכתוב אומר (שיר השירים א) משכני אחריך נרוצה [וגו'] משלו משל למה הדבר דומה לפרדס של מלך ועלייה בנוייה על גביו מה עליו [על אדם] להציץ ובלבד שלא יזוז [את עיניו] ממנו. ועוד משלו משל למה הדבר דומה [לאיסתרא] העוברת בין שני דרכים אחד של אור ואחד של שלג הטה לכאן נכוה [באור] הטה לכאן נכוה משלג מה עליו על אדם להלך באמצע ובלבד שלא יהא נוטה לא לכאן ולא לכאן. מעשה ברבי יהושע [שהיה מהלך באסתרטא והיה בן זומא בא כנגדו] הגיע אצלו ולא נתן לו שלום אמר לו [מאין ולאן] בן זומא אמר לו צופה הייתי במעשה בראשית ואין בין מים העליונים למים התחתונים אפילו טפח שנאמר (בראשית א) ורוח אלהים מרחפת על פני המים ואומר (דברים לג) כנשר יעיר קנו [וגו'] מה נשר זה טס על גבי קינו נוגע ואינו נוגע כך אין בין מים העליונים למים התחתונים אפילו טפח אמר להם רבי יהושע לתלמידיו כבר בן זומא מבחוץ לא היו ימים מועטים עד שנסתלק בן זומא.", 2.3. "כל המסתכל בארבעה דברים ראוי לו [כאלו לא] בא לעולם מה למעלה מה למטה מה לפנים ומה לאחור [יכול] קודם למעשה בראשית תלמוד לומר (דברים ד) למן היום אשר ברא אלהים אדם על הארץ יכול [עד שלא נבראו סדרי תקופות תלמוד לומר (שם) ולמקצה השמים ועד קצה השמים מה תלמוד לומר למן היום אשר ברא אלהים אדם על הארץ מן היום אשר ברא אלהים אדם על הארץ אתה דורש ואי אתה דורש] מה למעלה מה למטה מה היה ומה עתיד להיות.", 2.4. "מימיהן לא נחלקו אלא על הסמיכה חמשה זוגות הן שלשה מזוגות הראשונים שאמרו [שלא] לסמוך ושנים מזוגות האחרונים שאמרו לסמוך [שלשה] היו נשיאים ושנים [מהן] אבות בית דין דברי רבי מאיר [רבי יהודה אומר שמעון בן שטח נשיא] יהודה בן טבאי אב ב\"ד אמר רבי יוסי בתחלה לא היתה מחלוקת בישראל אלא בית דין של שבעים ואחד [היה] בלשכת הגזית [ושאר] בתי דינים של עשרים ושלשה [היו בעיירות ארץ ישראל ושני בתי דינים של שלשה שלשה היו בירושלים אחד בהר הבית ואחד בחיל] נצרך אחד מהם הולך אצל בית דין שבעירו אין בית דין הולך אצל בית דין הסמוך לעירו [אם] שמעו אמרו להם אם לאו הוא ומופלא שבהן באין לבית דין שבהר הבית [אם] שמעו אמרו להם ואם לאו הוא ומופלא שבהם באין לבית דין [שבחיל אם שמעו אמרו להם אם לאו אלו ואלו באין לבית דין] שבלשכת הגזית ובית דין שבלשכת הגזית אע\"פ שהוא של שבעים ואחד אין פחות מעשרים ושלשה נצרך אחד מהם לצאת רואה אם יש שם עשרים ושלשה יוצא ואם לאו אין יוצא עד שיהו שם עשרים ושלשה היו יושבין מתמיד של שחר עד תמיד של בין הערבים ובשבתות ובימים טובים נכנסין לבית המדרש שבהר הבית [נשאלה הלכה] אם שמעו אמרו להם ואם לאו עומדין במנין אם רבו המטמאין טימאו אם רבו המטהרין טיהרו משם הלכה יוצא רווחת בישראל משרבו תלמידי שמאי והלל שלא שמשו כל צרכן [הרבו] מחלוקת בישראל [ונעשו כשתי תורות ומשם היו יושבין ובודקין] כל מי שהוא חכם [ועניו] ושפוי וירא חטא ופרקו טוב [ורוח] הבריות נוחה הימנו [עושין אותו] דיין בעירו משנעשה דיין בעירו מעלין ומושיבין אותו בהר הבית ומשם מעלין ומושיבין אותו בחיל ומשם מעלין ומושיבין אותו בלשכת הגזית ושם יושבין ובודקין יחסי כהונה ויחסי לויה כהן שנמצא בו פסול לובש שחורין ומתעטף שחורין יוצא והולך לו ושלא נמצא בו פסול לובש לבנים ומתעטף לבנים נכנס ומשמש עם אחיו הכהנים ויום טוב היו עושין שלא נמצא פסול בזרעו של אהרן ומביא עשירית האיפה משלו ועובדה בידו אף על פי שאין המשמר שלו אחד כהן גדול ואחד כהן הדיוט שעבדו עד שלא הביאו עשירית האיפה שלהן עבודתן כשרה.", 2.5. "איזו היא סמיכה שנחלקו עליה בית שמאי אומרים אין סומכין ביום טוב ושלמים החוגג בהן סומך עליהן מערב יום טוב [בית הלל אומרים מביאין שלמים ועולות וסומכין עליהן] אמרו בית הלל לבית שמאי ומה אם בשעה שאי אתה מותר לעשות להדיוט אתה מותר לעשות לגבוה שעה שאתה מותר לעשות להדיוט אין דין שיהא מותר לעשות לגבוה אמרו להם בית שמאי נדרים ונדבות יוכיחו [שמותרין לעשות להדיוט ואין מותרין לעשות] לגבוה אמרו להם בית הלל לא אם אמרתם בנדרים ונדבות שאין זמנן קבוע תאמרו בחגיגה שזמנה קבועה אמרו להם בית שמאי אף חגיגה פעמים [שאין זמנה] קבוע שמי שלא חג ביום טוב הראשון של חג חוגג את כל הרגל ויום טוב האחרון אבא שאול היה אומר בלשון אחרת משום בית הלל ומה אם [בשעת] שכירתך סתומה כירת רבך פתוחה [בעת] שכירתך פתוחה [לא תהא כירת] רבך פתוחה דבר אחר שלא יהא שולחנך מלא ושולחן רבך ריקן.", 2.6. "מעשה בהלל הזקן שסמך על העולה בעזרה וחברו עליו תלמידי בית שמאי אמר להם באו וראו שהיא נקבה וצריכין אנו לעשותה זבחי שלמים הפליגן בדברים והלכו להם מיד גברה ידן של ב\"ש ובקשו לקבוע הלכה כמותן והיה שם בבא בן בוטא שהוא מתלמידי בית שמאי [ויודע שהלכה כדברי בית הלל] בכל מקום [והלך] והביא את כל צאן קדר והעמידן בעזרה ואמר כל מי שצריך להביא עולות ושלמים יבוא ויטול באו ונטלו [את הבהמה והעלו עולות] וסמכו עליהן בו ביום נקבעה הלכה כדברי בית הלל ולא [ערער אדם בדבר] ושוב מעשה [בתלמיד אחד] מתלמידי בית הלל שסמך על העולה בעזרה מצאו תלמיד אחד מתלמידי בית שמאי אמר לו מה זה סמיכה אמר לו מה זה שתיקה שתקו בנזיפה.", 2.7. "עצרת שחל להיות בשני או בחמישי או בששי או באחד מכל ימות השבת בית שמאי אומרים יום טבוח [ביום של אחריה] בית הלל אומרים אין יום טבוח ומעשה שמת [אלכסנדר] בלוד ובאו אנשי עיירות להספידו אמר להם ר\"ט צאו אין מספידין ביו\"ט. ", | 2.2. "Four entered the orchard: Ben Azzai, Ben Zoma, another, and Rabbi Akiva. One looked and died. One looked and was harmed. One looked and cut down the trees. And one went up in peace and went down in peace. Ben Azzai looked and died. Scripture says about him (Psalms 116, 15): \"Precious in the sight of the LORD Is the death of His saints\". Ben Zoma looked and was harmed. Scripture says about him (Proverbs 25, 16): \"Hast thou found honey? eat so much as is sufficient for thee\" and the continuation. [Cont. of the verse: \"Lest thou be filled therewith, and vomit it.\" Elisha looked and cut down the trees. Scripture says about him (Ecclesiastes 5, 5): \"Suffer not thy mouth to bring thy flesh into guilt\" etc. Rabbi Akiva went up in peace and went down in peace. Scripture says about him (Song of Songs 1, 4): \"Draw me, we will run after thee\" etc. They gave a parable: What is this similar to? To the orchard of a king and there is an attic above it. It is upon [the man] to look so long as he does not move [his eyes] from it. Another parable was given. What is this similar tp? To [a street] that passes between two paths, one of fire, and one of snow. If it leans one way, it gets burned [by the fire]. If it leans the other way it gets burned by the snow. A man must walk in the middle and not lean to or fro. A story of Rabbi Yehoshua [Who was walkin in the street and Ben Zoma came opposite him] he reached him and did not greet him. He said to him [from where and to where] Ben Zoma? He said to him: I was watching the creation, and there is not between the upper waters and the lower waters even a handbreadth. As it is written (Genesis 1, 2) \"and the spirit of God hovered over the face of the waters\". And it says (Deuteronomy 32, 11): \"As a vulture that stirreth up her nest\" etc. Just as the vulture flies over the nest, touching and not touching, so too there is not even a handbreadth between the upper waters and lower waters. Rabbi Yehoshua said to his students: Ben Zoma is already outside. In a few days, Ben Zoma passed away.", 2.4. "In their days they only argued about laying of hands. There were five pairs. three of the first pairs said not to lay on hands and two of the other pairs said to lay on hands. Three were Nesi'im (princes) and two (of them) were the heads of courts. The words of R. Meir. R. Judah said Simon ben Shetah was Nasi (prince) and Judah ben Tabbai the head of the court....Said R. Yose: Originally there were no arguments in Israel. Rather, a 71 member court sat in the chamber of hewn stone and other courts of 23 existed in the cities of Erez Yisrael. And two courts of 3 apiece were in Jerusalem, one on the temple mount and one in Hayil. When one of them was necessary [a person] goes to the court in his city. No court (in his city)--[the person] goes to the court near his city. If they heard, they say to him; if not, he and their most distinguished member go to the court on the temple mount. If they heard, they say to him; if not, he and their most distinguished member go to the court in Hayil. If they heard they say to him; if not these and these arrive at the court in the chamber of hewn stone (And the court of the chamber of hewn stone even though it is 71, it can never have less than 23. If one of them needs to leave, he sees if there will be 23 he may leave; if not, he may not leave until there are 23. They would sit from the offering of the morning sacrifice until the offering of the afternoon sacrifice. And on sabbaths and Holidays they would enter the Beit Midrash on the temple mount.) If they heard they say to them, and if not, they establish a quorum and take a roll. If the majority says impure it is impure. If the majority says pure it is pure. From there the Halakhah (law) goes out widespread in Israel. When there increased the students of Shammai and Hillel who did not properly apprentice, conflict increased in Israel and it became as though there were two Torahs. And for there they would sit and inspect. Whoever was wise and humble and abundant and sin-fearing and mature and getting along with other people they make him a judge in his city. After being made a judge in his city they could elevate and set him on the temple mount and from there they could elevate and seat him in Hayil and from there they can elevate and seat him in the chamber of hewn stone and from there they sit and inspect the lineages of the priests and levites. A priest in whom has been found a blemish wears black and wraps in black, exits and leaves. One in whom not a blemish is found wears white and wraps in white, enters and serves with his brothers the priests. They would make a holiday that not a blemish was found among the children of Aaron. And he would bring a tenth of an Eifah of his own flour and do the service with his own hands even though it is not his priestly shift. A high priest and a regular priest who served before bringing their tenth of an Eifah their service is acceptable. " |
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| 111. Appian, Civil Wars, 2.146-2.148 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 137, 138, 156 |
| 112. Tacitus, Annals, 1.10.24-1.10.25, 3.24.7-3.24.10, 3.64.2-3.64.3, 6.18.10, 13.2.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 23, 92, 151, 219, 247 |
| 113. Suetonius, Iulius, 40.1, 84.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 122, 136, 138 |
| 114. Suetonius, Augustus, 7.2, 18.1, 30.2, 94.4, 100.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 94, 116, 131, 144, 156, 192 |
| 115. Statius, Siluae, 1.1.86-1.1.87 (1st cent. CE - 1st cent. CE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 109 |
| 116. Tosefta, Megillah, a b c d\n0 3(4).5 3(4).5 3(4) 5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 316 |
| 117. Seneca The Younger, De Clementia, 2.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 118 |
| 118. Quintilian, Institutio Oratoria, 6.3.84 (1st cent. CE - 1st cent. CE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 247 |
| 119. Anon., 2 Baruch, 21.6, 51.11, 68.6, 85.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 93, 94, 399 |
| 120. Seneca The Younger, Apocolocyntosis, 1.1-1.3, 9.5-9.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 150 |
121. Tosefta, Kippurim, 4.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 332| 4.6. "רבי יהודה אומר עוברה שהריחה שביעית תוחבין לה בכוש הריחה תרומה תוחבין לה בכוש לא ינעול אדם מנעל מסומר ויטייל בתוך הבית אפילו ממטה למטה [ורשב\"ג מתיר וכן היה] רשב\"ג אומר אם היו ידיו מלוכלכות בטיט ובצואה מדיחן במים כדי שלא יטנפו כליו היה הולך להקביל פני אביו פני רבו [פני תלמידו] עובר כדרכו אפילו עד צוארו ואינו חושש.", | |
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| 122. Nag Hammadi, The Apocryphon of John, a b c d\n0 58.15(10.10) 58.15(10.10) 58 15(10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 197 |
| 123. Palestinian Talmud, Sotah, 13.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 75 |
| 124. Palestinian Talmud, Hagigah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 75 |
| 125. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 398 |
| 126. Clement of Alexandria, Miscellanies, 5.1.10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 46, 48 |
127. Cassius Dio, Roman History, 43.45.2-43.45.4, 47.18.3, 51.22.3, 56.34.2, 56.46.2, 59.11.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 116, 135, 137, 144, 150, 156, 192 | 43.45.2. They ordered that he alone should have soldiers, and alone administer the public funds, so that no one else should be allowed to employ either of them, save whom he permitted. And they decreed at this time that an ivory statue of him, and later that a whole chariot, should appear in the procession at the games in the Circus, together with the statues of the gods. 43.45.3. Another likeness they set up in the temple of Quirinus with the inscription, "To the Invincible God," and another on the Capitol beside the former kings of Rome. 43.45.4. Now it occurs to me to marvel at the coincidence: there were eight such statues, â seven to the kings, and an eighth to the Brutus who overthrew the Tarquins, â and they set up the statue of Caesar beside the last of these; and it was from this cause chiefly that the other Brutus, Marcus, was roused to plot against him. 47.18.3. Thus, on the first day of the year they themselves took an oath and made all the rest swear that they would consider all his acts binding; and the same thing is still done toâday in honour of all those who successively enter upon the supreme power and also of those who have possessed it and have not been dishonoured. 51.22.3. for many of these spoils were placed in it also; and others were dedicated to Jupiter Capitolinus and to Juno and Minerva, after all the objects in these temples which were supposed to have been placed there previously as dedications, or were actually dedications, had by decree been taken down at this time as defiled. Thus Cleopatra, though defeated and captured, was nevertheless glorified, inasmuch as her adornments repose as dedications in our temples and she herself is seen in gold in the shrine of Venus. 56.34.2. This image was borne from the palace by the officials elected for the following year, and another of gold from the senate-house, and still another upon a triumphal chariot. Behind these came the images of his ancestors and of his deceased relatives (except that of Caesar, because he had been numbered among the demigods) and those of other Romans who had been prominent in any way, beginning with Romulus himself. 56.46.2. they also permitted her to employ a lictor when she exercised her sacred office. On her part, she bestowed a million sesterces upon a certain Numerius Atticus, a senator and ex-praetor, because he swore that he had seen Augustus ascending to heaven after the manner of which tradition tells concerning Proculus and Romulus. 59.11.4. Indeed, a certain Livius Geminius, a senator, declared on oath, invoking destruction upon himself and his children if he spoke falsely, that he had seen her ascending to heaven and holding converse with the gods; and he called all the other gods and Panthea herself to witness. For this declaration he received a million sesterces. |
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| 128. Palestinian Talmud, Taanit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 240 |
| 129. Anon., Targum Neofiti, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 37 |
| 130. Palestinian Talmud, Shevuot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 398 |
131. Tertullian, Against Marcion, 5.12 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 396 | 5.12. As to the house of this our earthly dwelling-place, when he says that we have an eternal home in heaven, not made with hands, 2 Corinthians 5:1 he by no means would imply that, because it was built by the Creator's hand, it must perish in a perpetual dissolution after death. He treats of this subject in order to offer consolation against the fear of death and the dread of this very dissolution, as is even more manifest from what follows, when he adds, that in this tabernacle of our earthly body we do groan, earnestly desiring to be clothed upon with the vesture which is from heaven, 2 Corinthians 5:2-3 if so be, that having been unclothed, we shall not be found naked; in other words, shall regain that of which we have been divested, even our body. And again he says: We that are in this tabernacle do groan, not as if we were oppressed with an unwillingness to be unclothed, but (we wish) to be clothed upon. 2 Corinthians 5:4 He here says expressly, what he touched but lightly in his first epistle, where he wrote:) The dead shall be raised incorruptible (meaning those who had undergone mortality), and we shall be changed (whom God shall find to be yet in the flesh). 1 Corinthians 15:52 Both those shall be raised incorruptible, because they shall regain their body - and that a renewed one, from which shall come their incorruptibility; and these also shall, in the crisis of the last moment, and from their instantaneous death, while encountering the oppressions of anti-christ, undergo a change, obtaining therein not so much a divestiture of body as a clothing upon with the vesture which is from heaven. So that while these shall put on over their (changed) body this, heavenly raiment, the dead also shall for their part recover their body, over which they too have a supervesture to put on, even the incorruption of heaven; because of these it was that he said: This corruptible must put on incorruption, and this mortal must put on immortality. 1 Corinthians 15:53 The one put on this (heavenly) apparel, when they recover their bodies; the others put it on as a supervesture, when they indeed hardly lose them (in the suddenness of their change). It was accordingly not without good reason that he described them as not wishing indeed to be unclothed, but (rather as wanting) to be clothed upon; 2 Corinthians 5:4 in other words, as wishing not to undergo death, but to be surprised into life, that this moral (body) might be swallowed up of life, by being rescued from death in the supervesture of its changed state. This is why he shows us how much better it is for us not to be sorry, if we should be surprised by death, and tells us that we even hold of God the earnest of His Spirit 2 Corinthians 5:5 (pledged as it were thereby to have the clothing upon, which is the object of our hope), and that so long as we are in the flesh, we are absent from the Lord; 2 Corinthians 5:6 moreover, that we ought on this account to prefer rather to be absent from the body and to be present with the Lord, 2 Corinthians 5:8 and so to be ready to meet even death with joy. In this view it is that he informs us how we must all appear before the judgement-seat of Christ, that every one may receive the things done in his body, according as he has done either good or bad. 2 Corinthians 5:10 Since, however, there is then to be a retribution according to men's merits, how will any be able to reckon with God? But by mentioning both the judgment-seat and the distinction between works good and bad, he sets before us a Judge who is to award both sentences, 2 Corinthians 5:10 and has thereby affirmed that all will have to be present at the tribunal in their bodies. For it will be impossible to pass sentence except on the body, for what has been done in the body. God would be unjust, if any one were not punished or else rewarded in that very condition, wherein the merit was itself achieved. If therefore any man be in Christ, he is a new creature; old things are passed away; behold, all things have become new; 2 Corinthians 5:17 and so is accomplished the prophecy of Isaiah. Isaiah 43:19 When also he (in a later passage) enjoins us to cleanse ourselves from all filthiness of flesh and blood (since this substance enters not the kingdom of God 1 Corinthians 15:50); when, again, he espouses the church as a chaste virgin to Christ, 2 Corinthians 11:2 a spouse to a spouse in very deed, an image cannot be combined and compared with what is opposed to the real nature of the thing (with which it is compared). So when he designates false apostles, deceitful workers transforming themselves into likenesses of himself, 2 Corinthians 11:13 of course by their hypocrisy, he charges them with the guilt of disorderly conversation, rather than of false doctrine. The contrariety, therefore, was one of conduct, not of gods. If Satan himself, too, is transformed into an angel of light, 2 Corinthians 11:14 such an assertion must not be used to the prejudice of the Creator. The Creator is not an angel, but God. Into a god of light, and not an angel of light, must Satan then have been said to be transformed, if he did not mean to call him the angel, which both we and Marcion know him to be. On Paradise is the title of a treatise of ours, in which is discussed all that the subject admits of. I shall here simply wonder, in connection with this matter, whether a god who has no dispensation of any kind on earth could possibly have a paradise to call his own - without perchance availing himself of the paradise of the Creator, to use it as he does His world - much in the character of a mendicant. And yet of the removal of a man from earth to heaven we have an instance afforded us by the Creator in Elijah. 2 Kings 2:11 But what will excite my surprise still more is the case (next supposed by Marcion), that a God so good and gracious, and so averse to blows and cruelty, should have suborned the angel Satan- not his own either, but the Creator's - to buffet the apostle, 2 Corinthians 12:7-8 and then to have refused his request, when thrice entreated to liberate him! It would seem, therefore, that Marcion's god imitates the Creator's conduct, who is an enemy to the proud, even putting down the mighty from their seats. Is he then the same God as He who gave Satan power over the person of Job that his strength might be made perfect in weakness? How is it that the censurer of the Galatians Galatians 1:6-9 still retains the very formula of the law: In the mouth of two or three witnesses shall every word be established? 2 Corinthians 13:1 How again is it that he threatens sinners that he will not spare them 2 Corinthians 13:2 - he, the preacher of a most gentle god? Yea, he even declares that the Lord has given to him the power of using sharpness in their presence! 2 Corinthians 13:10 Deny now, O heretic, (at your cost,) that your god is an object to be feared, when his apostle was for making himself so formidable! |
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| 132. Irenaeus, Refutation of All Heresies, 5.1.1, 5.3.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 382, 396 |
| 133. Hippolytus, Apostolic Tradition, 20.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 144 |
| 134. Hippolytus, On The Antichrist, 45 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 58 |
| 135. Festus Sextus Pompeius, De Verborum Significatione, 304, 419 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 148 |
136. Anon., Leviticus Rabba, 6.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 398| 6.3. גּוּפָא אַל תְּהִי שְׁבוּעַת שָׁוְא קַלָּה בְּעֵינֶיךָ, שֶׁהֲרֵי זְכַרְיָה חָמֵי לֵיהּ (זכריה ה, א): וָאֶשָּׂא עֵינַי וָאֶרְאֶה וְהִנֵּה מְגִלָּה עָפָה, מֶה עָפָה, שַׁיְיטָא, כְּמָה דְתֵימָא (ישעיה ו, ו): וַיָּעָף אֵלַי אֶחָד מִן הַשְּׂרָפִים, (זכריה ה, ב): וַיֹּאמֶר אֵלַי מָה אַתָּה רֹאֶה וָאֹמַר אֲנִי רֹאֶה מְגִלָּה עָפָה, אָמַר רַבִּי אַבָּהוּ אֲפִלּוּ עוֹרוֹ שֶׁל פִּיל וְעוֹרוֹ שֶׁל גָּמָל אֵינָן בַּמִּדָּה הַזּוֹ, וְאַתְּ אֲמַר כָּאן (זכריה ה, ג): זֹאת הָאָלָּה הַיּוֹצֵאת עַל פְּנֵי כָל הָאָרֶץ, מֵהֵיכָן יָצָאת מִפִּתְחוֹ שֶׁל אוּלָם, דִּתְנַן פִּתְחוֹ שֶׁל אוּלָם גָּבְהוֹ אַרְבָּעִים אַמָּה וְרָחְבּוֹ עֶשְׂרִים אַמָּה, אָמַר רַבִּי אַיְבוּ מִפְנֵי מָה מַשְׁבִּיעִין הָאָדָם בְּסֵפֶר תּוֹרָה וּמְבִיאִין לְפָנָיו נוֹדוֹת נְפוּחִים, לוֹמַר אֶתְמוֹל הָיָה הַנּוֹד הַזֶּה מָלֵא גִּידִים וַעֲצָמוֹת, וְעַכְשָׁיו הוּא רֵק מִכֻּלָּן, כָּךְ הַמַּשְׁבִּיעַ לַחֲבֵרוֹ לַשֶּׁקֶר סוֹף שֶׁיֵּצֵא רֵיקָם מִכָּל מָמוֹנוֹ. רַבִּי אַסָּא אָמַר עַל שָׁקֶר, רַבִּי יוֹנָה אָמַר אֲפִלּוּ עַל אֱמֶת. רַבִּי יַנַּאי הֲוָה יָתֵיב וְדָרִישׁ עַל הֲדָא דְּרַבִּי יוֹנָה אָמַר רַבִּי סִימוֹן אֵין מוֹסְרִין אֶת הַשְּׁבוּעָה לְמִי שֶׁהוּא חָשׁוּד עַל הַשְּׁבוּעָה, וְאֵין נוֹתְנִין אֶת הַשְּׁבוּעָה לְמִי שֶׁהוּא רָץ אַחַר הַשְּׁבוּעָה. הֲוָה עוֹבָדָא בְּבַר תְּמַלְּיוֹן וְסִיַּע לְרַבִּי אַסֵּי. עוֹבָדָא הֲוָה דְּאַפְקִיד חַד גַּבְרָא גַּבֵּי בַּר תְּמַלְּיוֹן מֵאָה דִּינָרִין, אָזַל בָּעָא לְהוֹן מִינֵּיהּ, אֲמַר לֵיהּ מַה דְּאַפְקַדַת בְּיָדִי מְסָרִית בִּידָךְ. אֲמַר לֵיהּ אִשְׁתַּבַּע לִי. מֶה עָבֵיד בַּר תְּמַלְּיוֹן נָטַל חַד קָנֶה וַחֲקָקֵיהּ וִיהַב בֵּיהּ הָלֵין דִּינָרִין וְשָׁרֵי מִסְמַךְ עֲלֵיהּ, אֲמַר לֵיהּ צוֹר הָדֵין קַנְיָא בִּידָךְ וַאֲנָא מִשְׁתַּבַּע לָךְ, כֵּיוָן דְּמָטֵי לְבֵי כְנִשְׁתָּא אֲמַר מָרֵיהּ דְּהָדֵין בֵּיתָא טָבָא מַה דִּמְסַרְתְּ בְּיָדִי מְסָרִית בִּידָךְ, הַהוּא מִן דְּבִידֵיהּ נָסְתֵיהּ לְקַנְיָא וְאַקְשֵׁיהּ לְאַרְעָא, שָׁרְיָין הָלֵין דִּינָרִין מִתְבַּדְּרִין, וְשָׁרֵי הַהוּא מְלַקֵּט, אֲמַר לֵיהּ לְקַט לְקַט דְּמִן דִּידָךְ אַנְתְּ מְלַקֵּט. (שמות כב, י): שְׁבֻעַת ה' תִּהְיֶה בֵּין שְׁנֵיהֶם, שֶׁאֵינָה זָזָה מִבֵּין שְׁנֵיהֶם, אִם הַמַּשְׁבִּיעַ מַשְׁבִּיעַ עַל שֶׁקֶר סוֹפָהּ לָצֵאת עָלָיו, וְאִם הַנִּשְׁבַּע נִשְׁבַּע עַל שֶׁקֶר סוֹפָהּ לָצֵאת עָלָיו. עוֹבָדָא הֲוָה בְּחָדָא אִתְּתָא דְּעָלַת לְמֵילַשׁ גַּבֵּי מְגֵירָתָא וַהֲווֹ צָיְירִין בְּשׁוֹשִׁיפָהּ תְּלָתָא דִּינָרֵי, נְסָבַתְהוֹן וְיָהֲבַת יַתְהוֹן עַל גַּבֵּי סוּדָרָא, אִגַּבְלוּן בַּלִּישָׁה, אֲפָה פִּיתָּא וְאָזְלָא לָהּ, אֲמַר לָהּ בַּעֲלָהּ הַב לִי תְּלָתָא דִּינָרִין, אָזְלַת בָּעֲיָא לְהוֹן גַּבֵּי מְגֵירָתָא, אֲמָרַת לָהּ דִּלְמָא חָמִית לִי הָלֵין תְּלַת דִּינָרִין, הַוְיָין לְהַהִיא מְגֵירָתָא תְּלָתָא בְּנִין, אָמְרָה לָהּ תִּקְבְּרִנֵּיהּ הַהִיא אִתְּתָא בְּרָא אִי הִיא יָדְעָה בְּהוֹן, גַּרְמוּן חוֹבִין וּקְבַרְתֵּיהּ, אָמְרָה אִלּוּלֵי דְהַהִיא אִתְּתָא חֲשִׁידָה בְּהוֹן לָא הֲוָה קָבְרָה לֵיהּ, אָזְלָה וְאָמְרָה לָהּ דִּלְמָא חָמִית לִי לְהָלֵין דִּינָרִין, אָמְרָה הַהִיא אִתְּתָא תִּקְבּוֹר בְּנָה אַחֲרִינָא אִי הִיא יָדְעָה בְּהוֹן, גָּרְמוּן חוֹבִין וּמִית בְּרָא אַחֲרִינָא, זְמַן אָחֳרָן אָמְרָה לָהּ דִּלְמָא חָמִית לִי הָלֵין דִּינָרִין, אָמְרָה תִּקְבּוֹר הַהִיא אִתְּתָא בְּרָא תְּלִיתָאָה אִי הִיא יָדְעָה בְּהוֹן, גָּרְמוּן חוֹבִין וּקְבַרְתֵּיהּ. אֲמַר לָהּ בַּעֲלָהּ לֵית אַנְתְּ אָזֵיל לִמְנַחֲמָא לַהֲדָא מְגֵירָתֵיךָ, נְסָבַת תְּרֵין עִגוּלִין דְּפִתָּא וַאֲזָלַת מְנַחְמַת יָתָהּ, כֵּיוָן דְּקָצוֹן עִגּוּלָה נָפְקוּן הָלֵין תְּלַת דִּינָרֵי מִינָהּ, הֲדָא דִּבְרִיָּיתָא אָמְרִין בֵּין זַכַּאי בֵּין חַיָּב לִידֵי מוֹמֵי לָא תֵיעוֹל. (זכריה ה, ד): וּבָאָה אֶל בֵּית הַגַּנָּב וְאֶל בֵּית הַנִּשְׁבָּע בִּשְׁמִי לַשָּׁקֶר וְלָנֶה בְּתוֹךְ בֵּיתוֹ וְכִלַּתּוּ [ואת] עֵצָיו [ואת] אֲבָנָיו, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן מַלְאֲכֵי חַבָּלָה אֵין לָהֶם קְפִיצִין, שֶׁנֶּאֱמַר (איוב א, ז): מִשּׁוּט בָּאָרֶץ וּמֵהִתְהַלֵּךְ בָּהּ, בְּרַם הָכָא וְלָנֶה בְּתוֹךְ בֵּיתוֹ. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא דְּבָרִים שֶׁאֵין הָאֵשׁ שׂוֹרְפָן שְׁבוּעַת שָׁוְא מְכַלָּתָן, דַּרְכָּהּ שֶׁל אֵשׁ לֶאֱכֹל עֵצִים, שֶׁמָּא אֲבָנִים, בְּרַם הָכָא וְכִלַּתּוּ אֶת עֵצָיו וְאֶת אֲבָנָיו. | |
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| 137. Gellius, Attic Nights, 6.1.1-6.1.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 94 |
138. Anon., Genesis Rabba, 1.4, 2.4, 3.4, 8.1, 21.3, 47.6, 69.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 75, 128, 131, 332, 335| 1.4. בְּרֵאשִׁית בָּרָא אֱלֹהִים, שִׁשָּׁה דְבָרִים קָדְמוּ לִבְרִיאַת הָעוֹלָם, יֵשׁ מֵהֶן שֶׁנִּבְרְאוּ, וְיֵשׁ מֵהֶן שֶׁעָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת. הַתּוֹרָה וְהַכִּסֵּא הַכָּבוֹד, נִבְרְאוּ. תּוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. כִּסֵּא הַכָּבוֹד מִנַּיִן, דִּכְתִיב (תהלים צג, ב): נָכוֹן כִּסְאֲךָ מֵאָז וגו'. הָאָבוֹת וְיִשְׂרָאֵל וּבֵית הַמִּקְדָּשׁ וּשְׁמוֹ שֶׁל מָשִׁיחַ, עָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת, הָאָבוֹת מִנַּיִן, שֶׁנֶּאֱמַר (הושע ט, י): כַּעֲנָבִים בַּמִּדְבָּר וגו'. יִשְׂרָאֵל מִנַּיִן, שֶׁנֶּאֱמַר (תהלים עד, ב): זְכֹר עֲדָתְךָ קָנִיתָ קֶדֶם. בֵּית הַמִּקְדָּשׁ מִנַּיִן, שֶׁנֶּאֱמַר (ירמיה יז, יב): כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן וגו'. שְׁמוֹ שֶׁל מָשִׁיחַ מִנַּיִן, שֶׁנֶּאֱמַר (תהלים עב, יז): יְהִי שְׁמוֹ לְעוֹלָם וגו'. רַבִּי אַהֲבָה בְּרַבִּי זְעִירָא אָמַר אַף הַתְּשׁוּבָה, שֶׁנֶּאֱמַר (תהלים צ, ב): בְּטֶרֶם הָרִים יֻלָּדוּ, וְאוֹתָהּ הַשָּׁעָה תָּשֵׁב אֱנוֹשׁ עַד דַּכָּא וגו', אֲבָל אֵינִי יוֹדֵעַ אֵיזֶה מֵהֶם קֹדֶם, אִם הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד וְאִם כִּסֵּא הַכָּבוֹד קֹדֶם לַתּוֹרָה, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד, שֶׁנֶּאֱמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ וגו', קוֹדֵם לְאוֹתוֹ שֶׁכָּתוּב בּוֹ (תהלים צג, ב): נָכוֹן כִּסְאֲךָ מֵאָז. רַבִּי הוּנָא וְרַבִּי יִרְמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַבִּי יִצְחָק אָמְרוּ, מַחְשַׁבְתָּן שֶׁל יִשְׂרָאֵל קָדְמָה לְכָל דָּבָר, מָשָׁל לְמֶלֶךְ שֶׁהָיָה נָשׂוּי לְמַטְרוֹנָה אַחַת, וְלֹא הָיָה לוֹ מִמֶּנָּה בֵּן, פַּעַם אַחַת נִמְצָא הַמֶּלֶךְ עוֹבֵר בַּשּׁוּק, אָמַר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, וְהָיוּ הַכֹּל אוֹמְרִין, בֵּן אֵין לוֹ וְהוּא אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, חָזְרוּ וְאָמְרוּ הַמֶּלֶךְ אַסְטְרוֹלוֹגוּס גָּדוֹל הוּא, אִלּוּלֵי שֶׁצָּפָה הַמֶּלֶךְ שֶׁהוּא עָתִיד לְהַעֲמִיד מִמֶּנָּה בֵּן לֹא הָיָה אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין לִבְנִי. כָּךְ אִלּוּלֵי שֶׁצָּפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאַחַר עֶשְׂרִים וְשִׁשָּׁה דּוֹרוֹת יִשְׂרָאֵל עֲתִידִין לְקַבֵּל אֶת הַתּוֹרָה, לֹא הָיָה כּוֹתֵב בַּתּוֹרָה צַו אֶת בְּנֵי יִשְׂרָאֵל, דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל. אָמַר רַבִּי בַּנָאי, הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אֶרֶץ וגו'. רַבִּי בֶּרֶכְיָה אָמַר בִּזְכוּת משֶׁה, שֶׁנֶּאֱמַר (דברים לג, כא): וַיַּרְא רֵאשִׁית לוֹ. רַב הוּנָא בְּשֵׁם רַב מַתְנָה אָמַר, בִּזְכוּת שְׁלשָׁה דְּבָרִים נִבְרָא הָעוֹלָם, בִּזְכוּת חַלָּה, וּבִזְכוּת מַעַשְׂרוֹת, וּבִזְכוּת בִּכּוּרִים, וּמַה טַּעַם, בְּרֵאשִׁית בָּרָא אֱלֹהִים, וְאֵין רֵאשִׁית אֶלָא חַלָּה, שֶׁנֶּאֱמַר (במדבר טו, כ): רֵאשִׁית עֲרִסֹתֵיכֶם, אֵין רֵאשִׁית אֶלָּא מַעַשְׂרוֹת, הֵיךְ דְּאַתְּ אָמַר (דברים יח, ד): רֵאשִׁית דְּגָנְךָ, וְאֵין רֵאשִׁית אֶלָּא בִּכּוּרִים, שֶׁנֶּאֱמַר (שמות כג, יט): רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ וגו'. 2.4. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ פָּתַר קְרָיָא בַּגָּלֻיּוֹת, וְהָאָרֶץ הָיְתָה תֹהוּ, זֶה גָּלוּת בָּבֶל, שֶׁנֶּאֱמַר (ירמיה ד, כט): רָאִיתִי אֶת הָאָרֶץ וְהִנֵּה תֹהוּ. וָבֹהוּ, זֶה גָּלוּת מָדַי (אסתר ו, יד): וַיַּבְהִלוּ לְהָבִיא אֶת הָמָן. וְחשֶׁךְ, זֶה גָּלוּת יָוָן, שֶׁהֶחֱשִׁיכָה עֵינֵיהֶם שֶׁל יִשְׂרָאֵל בִּגְזֵרוֹתֵיהֶן, שֶׁהָיְתָה אוֹמֶרֶת לָהֶם, כִּתְבוּ עַל קֶרֶן הַשּׁוֹר שֶׁאֵין לָכֶם חֵלֶק בֵּאלֹהֵי יִשְׂרָאֵל. עַל פְּנֵי תְהוֹם, זֶה גָּלוּת מַמְלֶכֶת הָרְשָׁעָה, שֶׁאֵין לָהֶם חֵקֶר כְּמוֹ הַתְּהוֹם, מַה הַתְּהוֹם הַזֶּה אֵין לוֹ חֵקֶר, אַף הָרְשָׁעִים כֵּן. וְרוּחַ אֱלֹהִים מְרַחֶפֶת, זֶה רוּחוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ, הֵיאַךְ מָה דְאַתְּ אָמַר (ישעיה יא, ב): וְנָחָה עָלָיו רוּחַ ה', בְּאֵיזוֹ זְכוּת מְמַשְׁמֶשֶׁת וּבָאָה, הַמְרַחֶפֶת עַל פְּנֵי הַמָּיִם, בִּזְכוּת הַתְּשׁוּבָה שֶׁנִּמְשְׁלָה כַּמַּיִם, שֶׁנֶּאֱמַר (איכה ב, יט): שִׁפְכִי כַמַּיִם לִבֵּךְ. רַבִּי חַגַּי בְּשֵׁם רַבִּי פְּדָת אָמַר, בְּרִית כְּרוּתָה לַמַּיִם שֶׁאֲפִלּוּ בִּשְׁעַת שָׁרָב רוּחָה שַׁיְיפָה, וּכְבָר הָיָה רַבִּי שִׁמְעוֹן בֶּן זוֹמָא יוֹשֵׁב וְתוֹהֶא, וְעָבַר רַבִּי יְהוֹשֻׁעַ וְשָׁאַל בִּשְׁלוֹמוֹ, פַּעַם וּשְׁתַּיִם וְלֹא הֵשִׁיבוֹ, בַּשְׁלִישִׁית הֵשִׁיבוֹ בִּבְהִילוּת, אָמַר לוֹ בֶּן זוֹמָא מֵאַיִן הָרַגְלַיִם, אָמַר לוֹ מְעַיֵּן הָיִיתִי, אָמַר לוֹ מֵעִיד אֲנִי עָלַי שָׁמַיִם וָאָרֶץ שֶׁאֵינִי זָז מִכָּאן עַד שֶׁתּוֹדִיעֵנִי מֵאַיִן הָרַגְלַיִם. אָמַר לוֹ מִסְתַּכֵּל הָיִיתִי בְּמַעֲשֵׂה בְרֵאשִׁית, וְלֹא הָיָה בֵּין מַיִם הָעֶלְיוֹנִים לַמַּיִם הַתַּחְתּוֹנִים אֶלָּא כִּשְׁתַּיִם וְשָׁלשׁ אֶצְבָּעוֹת, וְרוּחַ אֱלֹהִים מְנַשֶּׁבֶת אֵין כְּתִיב כָּאן אֶלָּא מְרַחֶפֶת, כָּעוֹף הַזֶּה שֶׁהוּא מְרַפְרֵף בִּכְנָפָיו וּכְנָפָיו נוֹגְעוֹת וְאֵינָן נוֹגְעוֹת. נֶהְפַּךְ רַבִּי יְהוֹשֻׁעַ וְאָמַר לְתַלְמִידָיו, הָלַךְ לוֹ בֶּן זוֹמָא, וְלֹא שָׁהוּ יָמִים מֻעָטִים וּבֶן זוֹמָא בָּעוֹלָם. 3.4. רַבִּי שִׁמְעוֹן בֶּן יְהוֹצָדָק שָׁאַל לְרַבִּי שְׁמוּאֵל בַּר נַחְמָן, אָמַר לוֹ מִפְּנֵי שֶׁשָּׁמַעְתִּי עָלֶיךָ שֶׁאַתָּה בַּעַל אַגָּדָה, מֵהֵיכָן נִבְרֵאת הָאוֹרָה, אָמַר לוֹ מְלַמֵּד שֶׁנִּתְעַטֵּף בָּהּ הַקָּדוֹשׁ בָּרוּךְ הוּא כַּשַֹּׂלְמָה וְהִבְהִיק זִיו הֲדָרוֹ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ. אֲמָרָהּ לֵיהּ בִּלְחִישָׁה, אָמַר לוֹ מִקְרָא מָלֵא הוּא (תהלים קד, ב): עוֹטֶה אוֹר כַּשַֹּׂלְמָה, וְאַתְּ אֲמַרְתְּ לִי בִּלְחִישָׁה, אֶתְמְהָא. אָמַר לוֹ כְּשֵׁם שֶׁשְּׁמַעְתִּיהָ בִּלְחִישָׁה כָּךְ אֲמַרְתִּיהָ לָךְ בִּלְחִישָׁה. אָמַר רַבִּי בֶּרֶכְיָה, אִלּוּלֵי שֶׁדְּרָשָׁהּ רַבִּי יִצְחָק בָּרַבִּים לֹא הָיָה אֶפְשָׁר לְאָמְרָהּ, מִקַּמֵּי כֵּן מָה הָיוּ אָמְרִין. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי יִצְחָק אָמַר מִמָּקוֹם בֵּית הַמִּקְדָּשׁ נִבְרֵאת הָאוֹרָה, הֲדָא הוּא דִכְתִיב (יחזקאל מג, ב): וְהִנֵּה כְּבוֹד אֱלֹהֵי יִשְׂרָאֵל בָּא מִדֶּרֶךְ הַקָּדִים, וְאֵין כְּבוֹדוֹ אֶלָּא בֵּית הַמִּקְדָּשׁ, כְּמָה דְאַתְּ אָמַר (ירמיה יז, יב): כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן מְקוֹם מִקְדָּשֵׁנוּ וגו'. 8.1. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ (בראשית א, כו), רַבִּי יוֹחָנָן פָּתַח (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי וגו', אָמַר רַבִּי יוֹחָנָן אִם זָכָה אָדָם, אוֹכֵל שְׁנֵי עוֹלָמוֹת, שֶׁנֶּאֱמַר: אָחוֹר וָקֶדֶם צַרְתָּנִי, וְאִם לָאו הוּא בָּא לִתֵּן דִּין וְחֶשְׁבּוֹן, שֶׁנֶּאֱמַר (תהלים קלט, ה): וַתָּשֶׁת עָלַי כַּפֶּכָה. אָמַר רַבִּי יִרְמְיָה בֶּן אֶלְעָזָר בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, אַנְדְּרוֹגִינוֹס בְּרָאוֹ, הֲדָא הוּא דִכְתִיב (בראשית ה, ב): זָכָר וּנְקֵבָה בְּרָאָם. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, דְּיוּ פַּרְצוּפִים בְּרָאוֹ, וְנִסְּרוֹ וַעֲשָׂאוֹ גַּבִּים, גַּב לְכָאן וְגַב לְכָאן. אֲתִיבוּן לֵיהּ וְהָכְתִיב (בראשית ב, כא): וַיִּקַּח אַחַת מִצַּלְעֹתָיו, אֲמַר לְהוֹן מִתְּרֵין סִטְרוֹהִי, הֵיךְ מָה דְאַתְּ אָמַר (שמות כו, כ): וּלְצֶלַע הַמִּשְׁכָּן, דִּמְתַרְגְּמִינַן וְלִסְטַר מַשְׁכְּנָא וגו'. רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי בְּנָיָה וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן גֹּלֶם בְּרָאוֹ, וְהָיָה מוּטָל מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, הֲדָא הוא דִכְתִיב (תהלים קלט, טז): גָּלְמִי רָאוּ עֵינֶיךָ וגו'. רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה וְרַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר מְלֹא כָל הָעוֹלָם בְּרָאוֹ, מִן הַמִּזְרָח לַמַּעֲרָב מִנַּיִן, שֶׁנֶּאֱמַר (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי וגו'. מִצָּפוֹן לַדָּרוֹם מִנַּיִן, שֶׁנֶּאֱמַר (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם. וּמִנַּיִן אַף בַּחֲלָלוֹ שֶׁל עוֹלָם, שֶׁנֶּאֱמַר (תהלים קלט, טז): וַתָּשֶׁת עָלַי כַּפֶּכָה, כְּמָה דְּאַתְּ אָמַר (איוב יג, כא): כַּפְּךָ מֵעָלַי הַרְחַק. אָמַר רַבִּי אֶלְעָזָר, אָחוֹר לְמַעֲשֵׂה יוֹם הָרִאשׁוֹן, וָקֶדֶם לְמַעֲשֵׂה יוֹם הָאַחֲרוֹן. הוּא דַעְתֵּיהּ דְּרַבִּי אֶלְעָזָר דְּאָמַר רַבִּי אֶלְעָזָר (בראשית א, כד): תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ, זֶה רוּחוֹ שֶׁל אָדָם הָרִאשׁוֹן. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, אָחוֹר לְמַעֲשֵׂה יוֹם הָאַחֲרוֹן, וָקֶדֶם לְמַעֲשֵׂה יוֹם הָרִאשׁוֹן, הוּא דַעְתֵּיהּ דְּרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, דְּאָמַר רֵישׁ לָקִישׁ (בראשית א, ב): וְרוּחַ אֱלֹקִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם, זֶה רוּחוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ, הֵיךְ מָה דְּאַתְּ אָמֵר (ישעיה יא, ב): וְנָחָה עָלָיו רוּחַ ה', אִם זָכָה אָדָם אוֹמְרִים לוֹ אַתָּה קָדַמְתָּ לְמַלְאֲכֵי הַשָּׁרֵת, וְאִם לָאו אוֹמְרִים לוֹ זְבוּב קְדָמְךָ, יַתּוּשׁ קְדָמְךָ, שִׁלְשׁוּל זֶה קְדָמְךָ. אָמַר רַב נַחְמָן אָחוֹר לְכָל הַמַּעֲשִׂים, וָקֶדֶם לְכָל עֳנָשִׁין. אָמַר רַבִּי שְׁמוּאֵל אַף בְּקִלּוּס אֵינוֹ בָּא אֶלָּא בָּאַחֲרוֹנָה, הֲדָא הוּא דִכְתִיב (תהלים קמח, א): הַלְּלוּ אֶת ה' מִן הַשָּׁמַיִם וגו', וְאוֹמֵר כָּל הַפָּרָשָׁה, וְאַחַר כָּךְ (תהלים קמח, ז): הַלְּלוּ אֶת ה' מִן הָאָרֶץ וגו' וְאוֹמֵר כָּל הַפָּרָשָׁה, וְאַחַר כָּךְ אוֹמֵר (תהלים קמח, יא): מַלְכֵי אֶרֶץ וְכָל לְאֻמִּים (תהלים קמח, יב): בַּחוּרִים וְגַם בְּתוּלוֹת. אָמַר רַבִּי שִׂמְלָאי כְּשֵׁם שֶׁקִּלּוּסוֹ אֵינָהּ אֶלָא אַחַר בְּהֵמָה חַיָּה וְעוֹף, כָּךְ בְּרִיָּתוֹ אֵינָהּ אֶלָּא אַחַר בְּהֵמָה חַיָּה וָעוֹף, מַה טַּעְמֵיהּ, שֶׁנֶּאֱמַר (בראשית א, כ): וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם, וְאַחַר כָּךְ (בראשית א, כד): וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ וגו', וְאַחַר כָּךְ (בראשית א, כו): וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם וגו'. 8.1. אָמַר רַבִּי הוֹשַׁעְיָא, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אָדָם הָרִאשׁוֹן טָעוּ מַלְאֲכֵי הַשָּׁרֵת וּבִקְּשׁוּ לוֹמַר לְפָנָיו קָדוֹשׁ. מָשָׁל לְמֶלֶךְ וְאִפַּרְכוֹס שֶׁהָיוּ בְּקָרוּכִין, וְהָיוּ בְּנֵי הַמְדִינָה מְבַקְּשִׁין לוֹמַר לַמֶּלֶךְ דּוֹמִינוֹ, וְלֹא הָיוּ יוֹדְעִין אֵיזֶהוּ, מֶה עָשָׂה הַמֶּלֶךְ דְּחָפוֹ וְהוֹצִיאוֹ חוּץ לַקָּרוּכִין, וְיָדְעוּ הַכֹּל שֶׁהוּא אִפַּרְכוֹס. כָּךְ בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, טָעוּ בּוֹ מַלְאֲכֵי הַשָּׁרֵת וּבִקְּשׁוּ לוֹמַר לְפָנָיו קָדוֹשׁ. מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא, הִפִּיל עָלָיו תַּרְדֵּמָה וְיָדְעוּ הַכֹּל שֶׁהוּא אָדָם. הֲדָא הוּא דִּכְתִיב (ישעיה ב, כב): חִדְלוּ לָכֶם מִן הָאָדָם אֲשֶׁר נְשָׁמָה בְּאַפּוֹ כִּי בַּמֶּה נֶחְשָׁב הוּא. 21.3. אִם יַעֲלֶה לַשָּׁמַיִם שִׂיאוֹ וְרֹאשׁוֹ לָעָב יַגִּיעַ (איוב כ, ו), אִם יַעֲלֶה לַשָּׁמַיִם שִׂיאוֹ, רוּמֵיהּ. וְרֹאשׁוֹ לָעָב יַגִּיעַ, עַד מָטֵי עֲנָנַיָא, אָמַר רַבִּי יְהוֹשֻׁעַ בְּרַבִּי חֲנִינָא וְרַבִּי יְהוּדָה בְּרַבִּי סִימוֹן בְּשֵׁם רַבִּי אֶלְעָזָר מְלוֹא כָל הָעוֹלָם כֻּלּוֹ בְּרָאוֹ מִן הַמִּזְרָח לַמַּעֲרָב, שֶׁנֶּאֱמַר (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי, מִן הַצָּפוֹן לַדָּרוֹם מִנַּיִן (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, וּמִנַּיִן אַף כַּחֲלָלוֹ שֶׁל עוֹלָם, תַּלְמוּד לוֹמַר (תהלים קלט, ה): וַתָּשֶׁת עָלַי כַּפֶּכָה. (איוב כ, ז): כְּגֶלְּלוֹ לָנֶצַח יֹאבֵד, עַל שֶׁגָּלַל מִצְוָה קַלָּה נִטְרַד מִגַּן עֵדֶן, (איוב כ, ז): רֹאָיו יֹאמְרוּ אַיּוֹ, הוּא הָאָדָם, כֵּיוָן שֶׁטְּרָדוֹ הִתְחִיל מְקוֹנֵן עָלָיו וְאוֹמֵר הֵן הָאָדָם וגו'. 47.6. וַיְכַל לְדַבֵּר אִתּוֹ (בראשית יז, כב), תָּנֵי הַנִּפְטָר מֵחֲבֵרוֹ בֵּין גָּדוֹל בֵּין קָטָן צָרִיךְ לִטֹּל מִמֶּנּוּ רְשׁוּת, מִמִּי אַתְּ לָמֵד, מֵאַבְרָהָם, פַּעַם אַחַת הָיָה אַבְרָהָם מְדַבֵּר עִם הַקָּדוֹשׁ בָּרוּךְ הוּא בָּאוּ מַלְאֲכֵי הַשָּׁרֵת לְדַבֵּר עִמּוֹ, אָמַר לָהֶן נִפָּטֵר מִן הַשְּׁכִינָה שֶׁהִיא גְדוֹלָה מִכֶּם תְּחִלָּה, אַחַר כָּךְ אֲנִי מְדַבֵּר עִמָּכֶם, כֵּיוָן שֶׁדִּבֵּר עִם הַקָּדוֹשׁ בָּרוּךְ הוּא כָּל צָרְכּוֹ, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים צָרִיךְ אֲנִי לְדָבָר, אָמַר לוֹ הִפָּטֵר בְּשָׁלוֹם, הֲדָא הוּא דִכְתִיב (בראשית יז, כב): וַיַּעַל אֱלֹהִים מֵעַל אַבְרָהָם. אָמַר רֵישׁ לָקִישׁ הָאָבוֹת הֵן הֵן הַמֶּרְכָּבָה, שֶׁנֶּאֱמַר: וַיַּעַל אֱלֹהִים מֵעַל אַבְרָהָם, (בראשית לה, יג): וַיַּעַל מֵעָלָיו אֱלֹהִים, (בראשית כח, יג): וְהִנֵּה ה' נִצָּב עָלָיו. 69.3. אָמַר רַבִּי אַבָּהוּ, מָשָׁל לְבֶן מְלָכִים שֶׁהָיָה יָשֵׁן עַל גַּבֵּי עֲרִיסָה וְהָיוּ זְבוּבִים שׁוֹכְנִים עָלָיו, וְכֵיוָן שֶׁבָּא מֵנִיקְתּוֹ שָׁחָה עָלָיו מֵנִיקְתּוֹ וּבָרְחוּ מֵעָלָיו, כָּךְ בַּתְּחִלָּה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ, כֵּיוָן שֶׁנִּתְגַּלֶּה עָלָיו הַקָּדוֹשׁ בָּרוּךְ הוּא בָּרְחוּ מֵעָלָיו. רַבִּי חִיָּא רַבָּה וְרַבִּי יַנַּאי, חַד אָמַר, עָלָיו, עַל סֻלָּם. וְחַד אָמַר, עָלָיו, עַל יַעֲקֹב. מַאן דְּאָמַר עָלָיו, עַל הַסֻּלָּם, נִיחָא, אֶלָּא לְמַאן דְּאָמַר עָלָיו, עַל יַעֲקֹב, מִי מִתְקַיֵּם עָלָיו, אָמַר רַבִּי יוֹחָנָן הָרְשָׁעִים מִתְקַיְּמִין עַל אֱלֹהֵיהֶם, (בראשית מא, א): וּפַרְעֹה חֹלֵם וְהִנֵּה עֹמֵד עַל הַיְאֹר, אֲבָל הַצַּדִּיקִים אֱלֹהֵיהֶם מִתְקַיֵּם עֲלֵיהֶם, שֶׁנֶּאֱמַר: וְהִנֵּה ה' נִצָּב עָלָיו וַיֹּאמֶר אֲנִי ה' אֱלֹהֵי אַבְרָהָם. | 1.4. "\"In the beginning of God's creating...\" - Six things preceded the creation of the world; some of them were created and some of them were decided to be created. The Torah and the Throne of Glory were created. How do we know the Torah was? As it says (Proverbs 8:22): \"God made me at the beginning of his way.\" How do we know the Throne of Glory was? As it says (Psalms 93:2): \"Your throne is established as of old etc.\" The Patriarchs, Israel, the Temple, and the name of the Messiah were decided to be created. How do we know the Patriarchs were? As it says (Hosea 9:10): \"Like grapes in the wilderness etc.\" How do we know Israel was? As it says (Psalms 74:2): \"Remember your congregation, whom you purchased from old.\" How do we know the Temple was? As it says (Jeremiah 17:12): \"Your throne of glory, on high from the beginning etc.\" How do we know the name of the Messiah was? As it says (Psalms 72:17): \"May his name exist forever etc. [his name shall be Yinnon as long as the sun].\" Rabbi Ahavah said in the name of Rabbi Ze'ira: Even repentance was, as it says (Psalms 90:2): \"Before the mountains were birthed,\" and at the same time (Psalms 90:3), \"You turned man to contrition etc.\" However, I do not know which was first--if the Torah preceded the Throne of Glory or the Throne of Glory preceded the Torah. Rabbi Abba Bar Cahana said: The Torah preceded the Throne of Glory, as it says (Proverbs 8:22): \"God made me at the beginning of his way, the first of his works of old.\" This is before that of which it is written (Psalms 93:2): \"Your throne is established as of old.\" Rabbi Hunna and Rabbi Yirmiyah in the name of Rabbi Shmuel the son of Rabbi Yitzchak said: The thought of Israel was before everything. This is like a king who was married to a woman and did not have a son. One time the king was in the market and said: \"Take this ink and pen for my son.\" They said: \"He does not have a son.\" He replied: \"Take them; the king must expect a son, because otherwise he would not command that the ink and pen be taken.\" Similarly, if there was no expectation of Israel receiving it after 26 generations, God would not have written in the Torah: \"Command the children of Israel\" or \"Speak to the children of Israel.\" Rabbi Bannai said: The world and its contents were only created in the merit of the Torah, as it says (Proverbs 3:19): \"God founded the world with wisdom etc.\" Rabbi Berachiyah said: In the merit of Moses, as it says (Deuteronomy 33:21): \"He saw a first part for himself.\" Rabbi Hunna said in the name of Rabbi Matanah: The world was created in the merit of three things--challah, tithes, and first fruits. The verse \"In the beginning God created\" refers to challah, as it says (Numbers 15:20): \"The beginning of your doughs.\" It also refers to tithes, as it says (Deuteronomy 18:4): \"The beginning of your grains.\" It also refers to first fruits, as it says (Exodus 23:19): \"The beginning of the fruits of the land.\"", 3.4. "Rabbi Shimeon Ben Yehotzadak asked Rabbi Shmuel Bar Nachman: Since I heard that you are a master of agadot, tell me from where was the light created? He answered: [the text] teaches that the Holy One of Blessing enveloped Himself [in it] as [one does with] a cloak, and made the splendor of His glory shine from one end of the world to the other. He told him this agadah in a whisper: he said to him - there is even a full verse [about it] 'He wears light as a cloak' (Ps. 104:2). [Rabbi Shmuel Bar Nachman said] And you are telling this to me in a whisper? This is surprising! He told him: Just as I heard it in a whisper, I'm telling you in a whisper. Said Rabbi Berachia in the name of Rabbi Itzchak: The light was created from the place of the Beit Hamikdash, since it is written 'And behold the glory of the God of Israel comes from the way of the East' (Ezekiel 43:2) and there is no His glory except the Beit Hamikdash, as you say: 'A throne of glory, on high from the beginning, the place of our sanctuary' (Jeremiah 17:12) etc.", 8.1. "... Said R’ Yirmiyah ben Elazar: In the hour when the Holy One created the first human, He created him [as] an androgyne/androginos, as it is said, “male and female He created them”. Said R’ Shmuel bar Nachmani: In the hour when the Holy One created the first human, He created [for] him a double-face/di-prosopon/ du-par’tsufin, and sawed him and made him backs, a back here and a back [t]here, as it is said, “Back/achor and before/qedem You formed me” [Ps 139:5]. They objected to him: But it says, “He took one of his ribs/ts’la`ot . . . ” [Gn 2:21]! He said to them: [It means] “[one] of his sides/sit’rohi”, just as you would say, “And for the side/tsela` of the Tabernacle/ mishkan” [Ex 26:20], which they translate [in Aramaic] “for the side/seter”. R’ Tanchuma in the name of R’ Banayah and R’ B’rakhyah in the name of R’ Elazar said: In the time that the Holy One created Adam Harishon, [as] a golem He created him and he was set up from [one] end of the world and unto its [other] end – that’s what is written: “Your eyes saw my golem” [Ps 139:16]. R’ Yehoshua bar Nechemyah and R’ Yehudah bar Simon in R’ Elazar’s name said: He created him filling the whole world. From where [do we know he extended] from the East to West? That it’s said: “Back/achor (i.e., after, the place of sunset) and before/East/qedem You formed/enclosed me /tsartani” [Ps 139:5]. From where [that he went] from North to South? That it’s said: “and from the edge of the heavens and until the edge of the heavens” [Dt 4:32]. And from where [that he filled] even the world’s hollow-space? That it’s said: “. . . and You laid Your palm upon me” [Ps 139:5]...", 21.3. "...R’ Yehoshua bar Nechemyah and R’ Yehudah bar Simon in R’ Elazar’s name said: He created him filling the whole world. From where [do we know he extended] from the East to West? That it’s said: “Back/achor (i.e., after, the place of sunset) and before/East/qedem You formed/enclosed me /tsartani” [Ps 139:5]. From where [that he went] from North to South? That it’s said: “and from the edge of the heavens and until the edge of the heavens” [Dt 4:32]. And from where [that he filled] even the world’s hollow-space? That it’s said: “. . . and You laid Your palm upon me” [Ps 139:5].", 69.3. "... ... Rabbi Yocha said: The wicked, their existence depends on their gods. As it says \"And Pharaoh dreamt; and he was standing upon the river\" (Genesis 41:1). But the righteous, their G-d's existence depends on them. As it says \"Behold G-d stood upon him\" (Genesis 38:13). Rabbi Shimon ben Lakish said: The patriarchs they themselves were the Divine Chariot, As it says \"And G-d ascended from upon Abraham\" (Genesis 17:22). \"And G-d ascended from upon him\" and \"Behold G-d stood upon him\".", |
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| 139. Nag Hammadi, On The Origin of The World, 105 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 197 |
| 140. Nag Hammadi, The Hypostasis of The Archons, 143.20 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 197 |
| 141. Nag Hammadi, Zostrianos, 81.6-81.20 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •ascent to heaven Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 209 |
| 142. Cyprian, Letters To Jovian, 72.22.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •heaven ascent to Found in books: Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 123 |
143. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 306| 16a. דרומית מזרחית היא לשכה שהיו עושין בה לחם הפנים מזרחית צפונית בה גנזו בית חשמונאי אבני מזבח ששקצום מלכי עובדי כוכבים צפונית מערבית בה יורדין לבית הטבילה אמר רב הונא מאן תנא מדות ר"א בן יעקב היא,דתנן עזרת נשים היתה אורך מאה ושלשים וחמש על רוחב מאה ושלשים וחמש וארבע לשכות היו בד' מקצועותיה ומה היו משמשות דרומית מזרחית היא היתה לשכת הנזירים ששם נזירים מבשלים את שלמיהן ומגלחין שערן ומשלחין תחת הדוד מזרחית צפונית היא היתה לשכת דיר העצים ששם כהנים בעלי מומין עומדין ומתליעין בעצים שכל עץ שיש בו תולעת פסול לגבי מזבח,צפונית מערבית היא היתה לשכת המצורעין מערבית דרומית אמר ר"א בן יעקב שכחתי מה היתה משמשת אבא שאול אומר בה היו נותנין יין ושמן והיא היתה נקראת לשכת בית שמניא,ה"נ מסתברא דר"א בן יעקב היא דתנן כל הכתלים שהיו שם היו גבוהין חוץ מכותל מזרחי שהכהן השורף את הפרה עומד בהר המשחה ומכוון ורואה כנגד פתחו של היכל בשעת הזאת הדם,ותנן כל הפתחים שהיו שם גובהן עשרים אמה ורוחבן עשר אמות) ותנן לפנים ממנו סורג ותנן לפנים ממנו החיל עשר אמות ושתים עשרה מעלות היו שם רום מעלה חצי אמה ושילחה חצי אמה,ט"ו מעלות עולות מתוכה היורדות מעזרת ישראל לעזרת נשים רום מעלה חצי אמה ושילחה חצי אמה ותנן בין האולם ולמזבח כ"ב אמה ושתים עשרה מעלות היו שם רום מעלה חצי אמה ושילחה חצי אמה,ותנן ר"א בן יעקב אומר מעלה היתה שם וגבוה אמה ודוכן נתון עליה ובו שלש מעלות של חצי חצי אמה,אי אמרת בשלמא ר"א בן יעקב היא היינו דאיכסי ליה פיתחא,אלא אי אמרת רבנן הא איכא פלגא דאמתא דמתחזי ליה פיתחא בגוויה,אלא לאו שמע מינה רבי אליעזר בן יעקב היא רב אדא בר אהבה אמר הא מני רבי יהודה היא דתניא רבי יהודה אומר המזבח ממוצע ועומד באמצע עזרה ושלשים ושתים אמות היו לו | 16a. the b southeast /b chamber in the Hall of the Hearth b was the chamber in which the shewbread was prepared. /b The b northeast /b chamber was the chamber b in which the Hasmoneans sequestered the altar stones that were desecrated by the gentile kings /b when they sacrificed idolatrous offerings. The b northwest /b chamber was the chamber b in which /b the priests b descended /b through tunnels b to the Hall of Immersion. /b There is a contradiction between the sources with regard to the location of the Chamber of the Lambs. b Rav Huna said: Who /b is the i tanna /i who b taught /b the i mishnayot /i in tractate b i Middot /i /b ? It is b Rabbi Eliezer ben Ya’akov, /b who has a different opinion with regard to this matter., b As we learned /b in a mishna in tractate i Middot /i : The dimensions of the b women’s courtyard were a length of 135 /b cubits b by a width of 135 /b cubits, b and there were four chambers in its four corners. And what /b purpose did these chambers b serve? /b The b southeast /b chamber b was the Chamber of the Nazirites, as there the nazirites cook their peace-offerings and shave their hair and cast /b it in the fire to burn b beneath the pot /b in which the peace-offering was cooked, as the Torah instructs (see Numbers 6:18). The b northeast /b chamber b was the Chamber of the Woodshed, where blemished priests, /b who are disqualified for any other service, b stand and examine the logs /b to determine if they were infested b by worms, as any log in which there are worms is disqualified for /b use b on the altar. /b ,The b northwest /b chamber b was the Chamber of the Lepers, /b where lepers would immerse for purification. With regard to the b southwest /b chamber, b Rabbi Eliezer ben Ya’akov said: I forgot what /b purpose it b would serve. Abba Shaul says: They would place wine and oil there /b for the meal-offerings and libations, b and it was called the Chamber of the House of Oils. /b From this mishna it may be inferred that the i tanna /i who taught the i mishnayot /i in tractate i Middot /i is Rabbi Eliezer ben Ya’akov, as that is why the mishna finds it necessary to mention that he forgot the purpose of one of the chambers., b So too, it is reasonable /b to conclude that the i mishnayot /i in tractate i Middot /i are in accordance with the opinion of b Rabbi Eliezer ben Ya’akov, as we learned /b in a mishna there: b All the walls that were there /b surrounding the Temple Mount b were high except for the Eastern Wall, as the priest who burns the /b red b heifer stands on the Mount of Olives, /b where the red heifer was slaughtered and burned, b and directs /b his attention b and looks toward the entrance of the Sanctuary when /b he b sprinkles the blood. /b ,The Gemara seeks the opinion according to which this would be feasible. b And we learned /b in a mishna: b All the entrances that were there /b in the Temple were b twenty cubits high and ten cubits wide. And we learned /b in a different mishna describing the layout of the Temple: b Inside /b the eastern wall of the Temple Mount was b a latticed gate. And we learned /b in a different mishna: b Inside /b the latticed gate was b the rampart, /b which was an elevated area b ten cubits /b wide. In that area b there were twelve stairs; /b each b stair /b was b half a cubit high and half a cubit deep, /b for a total ascent of six cubits.,In addition, b fifteen stairs ascend from within /b the women’s courtyard and b descend from the Israelite courtyard to the women’s courtyard. /b Each b stair /b was b half a cubit high and half a cubit deep, /b for an additional ascent of seven and a half cubits. The total height of both staircases together was thirteen and a half cubits. b And we learned /b in that mishna: The area b between the Entrance Hall and the altar /b was b twenty-two cubits /b wide, b and there were twelve stairs /b in that area. Each b stair /b was b half a cubit high and half a cubit deep, /b for an additional ascent of six cubits and a total height of nineteen and a half cubits., b And we learned /b in that mishna that b Rabbi Eliezer ben Ya’akov says: There was /b an additional b stair there /b between the Israelite courtyard and the priests’ courtyard. That stair was b one cubit high, and the platform /b on which the Levites stood b was placed upon it and on it /b were b three stairs, each /b with a height and depth of b half a cubit, /b for a total of twenty-two cubits., b Granted, if you say /b that the i mishnayot /i in tractate i Middot /i are in accordance with the opinion of b Rabbi Eliezer ben Ya’akov, that is /b how it can be understood that b the entrance was concealed. /b The threshold of the entrance to the Sanctuary was more than twenty cubits higher than the threshold of the eastern gate of the Temple Mount. One looking through the Eastern Gate would be unable to see the entrance of the Sanctuary, because the gate was only twenty cubits high. In order to provide the priest performing the red heifer ritual on the Mount of Olives with a view of the entrance to the Sanctuary, the eastern wall had to be lowered., b However, if you say /b that the i mishnayot /i in tractate i Middot /i are in accordance with the opinion of b the Rabbis, /b who do not add the two and a half cubits of the stair and the platform added by Rabbi Eliezer ben Ya’akov, b isn’t there half a cubit through which the entrance can be seen? /b Since the threshold of the Sanctuary is only nineteen and a half cubits higher than the threshold of the gate, the priest on the Mount of Olives could look through the eastern gate of the Temple Mount and see the bottom of the Temple entrance. There would be no need to lower the eastern wall., b Rather, /b must one b not conclude from it /b that that the i mishnayot /i in tractate i Middot /i are taught by b Rabbi Eliezer ben Ya’akov? Rav Adda bar Ahava said: /b This is not a definitive proof, and it is still possible to interpret i halakhot /i of this tractate in a different manner. b Rather, whose is that /b opinion that the Eastern Wall was lowered? b It is /b the opinion of b Rabbi Yehuda, as it was taught /b in a i baraita /i that b Rabbi Yehuda says: The altar is centered and stands in the middle of /b the Temple b courtyard, /b directly aligned with the entrances of the courtyards and the Sanctuary, and b it was thirty-two cubits /b long and thirty-two cubits wide. |
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144. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 53, 335| 38b. גופו מבבל וראשו מארץ ישראל ואבריו משאר ארצות עגבותיו א"ר אחא מאקרא דאגמא,א"ר יוחנן בר חנינא שתים עשרה שעות הוי היום שעה ראשונה הוצבר עפרו שניה נעשה גולם שלישית נמתחו אבריו רביעית נזרקה בו נשמה חמישית עמד על רגליו ששית קרא שמות שביעית נזדווגה לו חוה שמינית עלו למטה שנים וירדו ארבעה תשיעית נצטווה שלא לאכול מן האילן עשירית סרח אחת עשרה נידון שתים עשרה נטרד והלך לו שנאמר (תהלים מט, יג) אדם ביקר בל ילין,אמר רמי בר חמא אין חיה רעה שולטת באדם אלא אם כן נדמה לו כבהמה שנאמר (תהלים מט, יג) נמשל כבהמות נדמו:,(שע"ה בסו"ף ארמ"י סימן) אמר רב יהודה א"ר בשעה שבקש הקב"ה לבראות את האדם ברא כת אחת של מלאכי השרת אמר להם רצונכם נעשה אדם בצלמנו אמרו לפניו רבש"ע מה מעשיו אמר להן כך וכך מעשיו,אמרו לפניו רבש"ע (תהלים ח, ה) מה אנוש כי תזכרנו ובן אדם כי תפקדנו הושיט אצבעו קטנה ביניהן ושרפם וכן כת שניה כת שלישית אמרו לפניו רבש"ע ראשונים שאמרו לפניך מה הועילו כל העולם כולו שלך הוא כל מה שאתה רוצה לעשות בעולמך עשה,כיון שהגיע לאנשי דור המבול ואנשי דור הפלגה שמעשיהן מקולקלין אמרו לפניו רבש"ע לא יפה אמרו ראשונים לפניך אמר להן (ישעיהו מו, ד) ועד זקנה אני הוא ועד שיבה אני אסבול וגו',אמר רב יהודה אמר רב אדם הראשון מסוף העולם ועד סופו היה שנאמר (דברים ד, לב) למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים ועד קצה השמים כיון שסרח הניח הקדוש ברוך הוא ידו עליו ומיעטו שנאמר (תהלים קלט, ה) אחור וקדם צרתני ותשת עלי כפכה,אמר ר"א אדם הראשון מן הארץ עד לרקיע היה שנאמר למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים (עד קצה השמים) כיון שסרח הניח הקב"ה ידו עליו ומיעטו שנאמר אחור וקדם צרתני וגו' קשו קראי אהדדי אידי ואידי חדא מידה היא,ואמר רב יהודה אמר רב אדם הראשון בלשון ארמי ספר שנאמר (תהלים קלט, יז) ולי מה יקרו רעיך אל,והיינו דאמר ריש לקיש מאי דכתיב (בראשית ה, א) זה ספר תולדות אדם מלמד שהראהו הקב"ה דור דור ודורשיו דור דור וחכמיו כיון שהגיע לדורו של רבי עקיבא שמח בתורתו ונתעצב במיתתו אמר ולי מה יקרו רעיך אל,ואמר רב יהודה אמר רב אדם הראשון מין היה שנאמר (בראשית ג, ט) ויקרא ה' אלהים אל האדם ויאמר לו איכה אן נטה לבך רבי יצחק אמר מושך בערלתו היה כתיב הכא (הושע ו, ז) והמה כאדם עברו ברית וכתיב התם (בראשית ט, ט) את בריתי הפר,רב נחמן אמר כופר בעיקר היה כתיב הכא עברו ברית וכתיב התם (את בריתי הפר) (ירמיהו כב, ט) ואמרו על אשר עזבו (את) ברית ה' (אלהי אבותם),תנן התם ר"א אומר הוי שקוד ללמוד תורה ודע מה שתשיב לאפיקורוס אמר ר' יוחנן ל"ש אלא אפיקורוס (של) עובדי כוכבים אבל אפיקורוס ישראל כ"ש דפקר טפי,א"ר יוחנן כ"מ שפקרו המינים תשובתן בצידן (בראשית א, כו) נעשה אדם בצלמנו (ואומר) (בראשית א, כז) ויברא אלהים את האדם בצלמו (בראשית יא, ז) הבה נרדה ונבלה שם שפתם (בראשית יא, ה) וירד ה' לראות את העיר ואת המגדל (בראשית לה, ז) כי שם נגלו אליו האלהים (בראשית לה, ג) לאל העונה אותי ביום צרתי,(דברים ד, ז) כי מי גוי גדול אשר לו אלהים קרובים אליו כה' אלהינו בכל קראנו אליו (שמואל ב ז, כג) ומי כעמך כישראל גוי אחד בארץ אשר הלכו אלהים לפדות לו לעם (דניאל ז, ט) עד די כרסוון רמיו ועתיק יומין יתיב,הנך למה לי כדרבי יוחנן דא"ר יוחנן אין הקב"ה עושה דבר אא"כ נמלך בפמליא של מעלה שנאמר (דניאל ד, יד) בגזירת עירין פתגמא ובמאמר קדישין שאילתא,התינח כולהי עד די כרסוון רמיו מאי איכא למימר אחד לו ואחד לדוד דתניא אחד לו ואחד לדוד דברי ר"ע א"ל ר' יוסי עקיבא עד מתי אתה עושה שכינה חול אלא אחד לדין ואחד לצדקה,קבלה מיניה או לא קבלה מיניה ת"ש דתניא אחד לדין ואחד לצדקה דברי ר"ע א"ל ר' אלעזר בן עזריא עקיבא מה לך אצל הגדה כלך אצל נגעים ואהלות אלא אחד לכסא ואחד לשרפרף כסא לישב עליו שרפרף להדום רגליו,אמר רב נחמן האי מאן דידע לאהדורי למינים כרב אידית ליהדר ואי לא לא ליהדר אמר ההוא מינא לרב אידית כתיב (שמות כד, א) ואל משה אמר עלה אל ה' עלה אלי מיבעי ליה א"ל זהו מטטרון ששמו כשם רבו דכתיב (שמות כג, כא) כי שמי בקרבו,אי הכי ניפלחו ליה כתיב (שמות כג, כא) אל תמר בו אל תמירני בו אם כן לא ישא לפשעכם למה לי א"ל הימנותא בידן דאפילו בפרוונקא נמי לא קבילניה דכתיב (שמות לג, טו) ויאמר אליו אם אין פניך הולכים וגו',אמר ליה ההוא מינא לר' ישמעאל בר' יוסי כתיב (בראשית יט, כד) וה' המטיר על סדום ועל עמורה גפרית ואש מאת ה' מאתו מיבעי ליה א"ל ההוא כובס שבקיה אנא מהדרנא ליה דכתיב (בראשית ד, כג) ויאמר למך לנשיו עדה וצלה שמען קולי נשי למך נשיי מיבעי ליה אלא משתעי קרא הכי הכא נמי משתעי קרא הכי א"ל מנא לך הא מפירקיה דר"מ שמיע לי,דא"ר יוחנן כי הוה דריש ר' מאיר בפירקיה הוה דריש תילתא שמעתא תילתא אגדתא תילתא מתלי ואמר ר' יוחנן ג' מאות משלות שועלים היו לו לרבי מאיר ואנו אין לנו אלא שלש | 38b. b his torso /b was fashioned from dust taken b from Babylonia, and his head /b was fashioned from dust taken b from Eretz Yisrael, /b the most important land, b and his limbs /b were fashioned from dust taken b from the rest of the lands /b in the world. With regard to b his buttocks, Rav Aḥa says: /b They were fashioned from dust taken b from Akra De’agma, /b on the outskirts of Babylonia., b Rabbi Yoḥa bar Ḥanina says: Daytime is twelve hours /b long, and the day Adam the first man was created was divided as follows: In the b first hour /b of the day, b his dust was gathered. /b In the b second, /b an undefined b figure was fashioned. /b In the b third, his limbs were extended. /b In the b fourth, a soul was cast into him. /b In the b fifth, he stood on his legs. /b In the b sixth, he called /b the creatures by the b names /b he gave them. In the b seventh, Eve was paired with him. /b In the b eighth, they arose to the bed two, and descended four, /b i.e., Cain and Abel were immediately born. In the b ninth, he was commanded not to eat of the Tree /b of Knowledge. In the b tenth, he sinned. /b In the b eleventh, he was judged. /b In the b twelfth, he was expelled and left /b the Garden of Eden, b as it is stated: “But man abides not in honor; /b he is like the beasts that perish” (Psalms 49:13). Adam did not abide, i.e., sleep, in a place of honor for even one night., b Rami bar Ḥama says /b in explanation of the end of that verse: b A wild animal does not have power over a person unless /b that person b seems to /b the wild animal b like an animal, as it is stated: “He is like the beasts that perish.” /b ,The Gemara presents b a mnemonic /b for the statements that follow: b At the time, to the end, Aramaic. Rav Yehuda says /b that b Rav says: At the time that the Holy One, Blessed be He, sought to create a person, He created one group of ministering angels. He said to them: /b If b you agree, let us fashion a person in our image. /b The angels b said before him: Master of the Universe, what are the actions of /b this person You suggest to create? God b said to them: His actions are such and such, /b according to human nature.,The angels b said before him: Master of the Universe: “What is man that You are mindful of him? And the son of man that You think of him?” /b (Psalms 8:5), i.e., a creature such as this is not worth creating. God b outstretched His small finger among them and burned them /b with fire. b And the same /b occurred with b a second group /b of angels. The b third group /b of angels that He asked b said before Him: Master of the Universe, the first /b two groups b who spoke /b their mind b before You, what did they accomplish? The entire world is Yours; whatever You wish to do in Your world, do. /b God then created the first person., b When /b history b arrived at /b the time of b the people of the generation of the flood and the people of the generation of the dispersion, /b i.e., the Tower of Babel, b whose actions were ruinous, /b the angels b said before God: Master of the Universe, didn’t the /b first set of angels b speak appropriately before You, /b that human beings are not worthy of having been created? God b said to them /b concerning humanity: b “Even to your old age I am the same; and even to hoar hairs will I suffer you; /b I have made and I will bear; and I will carry, and I will deliver you” (Isaiah 46:4), i.e., having created people, I will even suffer their flaws., b Rav Yehuda says /b that b Rav says: Adam the first /b man spanned b from one end of the world until the other, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other” /b (Deuteronomy 4:32), meaning that on the day Adam was created he spanned from one end of the heavens until the other. b Once /b Adam b sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me and laid Your hand upon me” /b (Psalms 139:5), that at first Adam spanned “behind and before,” meaning everywhere, and then God laid His hand on him and diminished him., b Rabbi Elazar says: /b The height of b Adam the first /b man b was from the ground until the firmament, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other.” /b Adam stood “upon the earth” and rose to the end of the heavens. b Once /b Adam b sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me /b and laid Your hand upon me.” The Gemara asks: The interpretations of b the verses contradict each other. /b The first interpretation is that his size was from one end of the world to the other, and the second interpretation is that it was from the earth until the heavens. The Gemara answers: b This and that, /b from one end of the world to another and from the earth until the heavens, b are one measure, /b i.e., the same distance., b And Rav Yehuda says /b that b Rav says: Adam the first /b man b spoke in the language of Aramaic, as it is stated /b in the chapter of Psalms speaking in the voice of Adam: b “How weighty also are Your thoughts to me, O God” /b (Psalms 139:17)., b And this, /b i.e., that the verse in Psalms is stated by Adam, is what b Reish Lakish says: What /b is the meaning of that b which is written: “This is the book of the generations of Adam” /b (Genesis 5:1)? This verse b teaches that the Holy One, Blessed be He, showed /b Adam b every generation and its /b Torah b interpreters, every generation and its wise ones. When he arrived at /b his vision of b the generation of Rabbi Akiva, /b Adam b was gladdened by his Torah, and saddened by his /b manner of b death. He said: “How weighty also are Your thoughts to me, O God,” /b i.e., how it weighs upon me that a man as great as Rabbi Akiva should suffer., b And Rav Yehuda says /b that b Rav says: Adam the first /b man b was a heretic, as it is stated: “And the Lord called to the man and said to him: Where are you”? /b (Genesis 3:9), meaning, to b where has your heart turned, /b indicating that Adam turned from the path of truth. b Rabbi Yitzḥak says: He was /b one who b drew his foreskin /b forward, so as to remove any indication that he was circumcised. It b is written here: “And they like men [ i adam /i ] have transgressed the covet” /b (Hosea 6:7), b and /b it b is written there: /b “And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; b he has broken My covet” /b (Genesis 17:14)., b Rav Naḥman says: He was a denier of the fundamental principle /b of belief in God. It b is written here: /b “And they like men [ i adam /i ] b have transgressed the covet,” and /b it b is written there: “He has broken My covet,” /b and it is written in a third verse: b “And then they shall answer: Because they have forsaken the covet of the Lord their God /b and worshipped other gods and served them” (Jeremiah 22:9).,§ b We learned /b in a mishna b there /b (Avot 2:14): b Rabbi Eliezer says: Be persistent to learn Torah, and know what to respond to the heretic [ i la’apikoros /i ]. Rabbi Yoḥa says: /b This was b taught only /b with regard to b a gentile heretic, but /b not with regard to b a Jewish heretic, /b as one should not respond to him. b All the more so, /b if one does respond b he will become more heretical. /b His heresy is assumed to be intentional, and any attempt to rebut it will only cause him to reinforce his position., b Rabbi Yoḥa says: Any place /b in the Bible from b where the heretics /b attempt to b prove their heresy, /b i.e., that there is more than one god, b the response to their /b claim is b alongside them, /b i.e., in the immediate vicinity of the verses they cite. The verse states that God said: b “Let us make man in our image” /b (Genesis 1:26), employing the plural, b but it /b then b states: “And God created man in His image” /b (Genesis 1:27), employing the singular. The verse states that God said: b “Come, let us go down and there confound their language” /b (Genesis 11:7), but it also states: b “And the Lord came down to see the city and the tower” /b (Genesis 11:5). The verse states in the plural: b “There God was revealed [ i niglu /i ] to him /b when he fled from the face of his brother” (Genesis 35:7), but it also states in the singular: b “To God Who answers [ i haoneh /i ] me in the day of my distress” /b (Genesis 35:3).,Rabbi Yoḥa cites several examples where the counterclaim is in the same verse as the claim of the heretics. The verse states: b “For what nation is there so great that has God so near to them as the Lord our God is whenever we call upon Him?” /b (Deuteronomy 4:7), where the term “near” is written in plural, i kerovim /i , but the term “upon Him” is written in singular. Another verse states: b “And who is like Your people, like Israel, a nation one in the earth, whom God went to redeem unto Himself for a people?” /b (II Samuel 7:23), where the term “went” is written in plural, i halekhu /i , but the term “Himself” is written in singular. Another verse states: “I beheld b till thrones were placed, and one that was ancient of days did sit” /b (Daniel 7:9); where the term “thrones” is written in plural, i kharsavan /i , but the term “sit” is written in singular.,The Gemara asks: b Why do I /b need b these /b instances of plural words? Why does the verse employ the plural at all when referring to God? The Gemara explains: This is b in accordance with /b the statement b of Rabbi Yoḥa, as Rabbi Yoḥa says: The Holy One, Blessed be He, does not act unless He consults with the entourage of Above, /b i.e., the angels, b as it is stated: “The matter is by the decree of the watchers, and the sentence by the word of the holy ones” /b (Daniel 4:14).,The Gemara clarifies: This b works out well for /b almost b all /b the verses, as they describe an action taken by God, but b what is there to say /b concerning the verse: “I beheld b till thrones were placed”? /b The Gemara answers: b One /b throne is b for Him and one /b throne is b for David, /b i.e., the messiah, b as it is taught /b in a i baraita /i : b One /b throne is b for Him and one /b throne is b for David; /b this is b the statement of Rabbi Akiva. Rabbi Yosei said to him: Akiva! Until when will you desacralize the Divine Presence /b by equating God with a person? b Rather, /b the correct interpretation is that both thrones are for God, as b one /b throne is b for judgment and one /b throne is b for righteousness. /b ,The Gemara asks: Did Rabbi Akiva b accept /b this explanation b from /b Rabbi Yosei b or /b did he b not accept it from him? /b The Gemara suggests: b Come /b and b hear /b a proof to the matter from what was taught in another i baraita /i , b as it is taught /b in a i baraita /i : b One /b throne is b for judgment and one /b throne is b for righteousness; /b this is b the statement of Rabbi Akiva. Rabbi Elazar ben Azarya said to him: Akiva! What are you doing near, /b i.e., discussing, matters of b i aggada /i ? Go near /b tractates b i Nega’im /i and i Oholot /i , /b which examine the complex i halakhot /i of ritual purity, where your knowledge is unparalleled. b Rather, /b the correct interpretation is that while both thrones are for God, b one /b is b for a throne and one /b is b for a stool. /b There is b a throne for God to sit upon, and a stool /b that serves b as His footstool. /b , b Rav Naḥman says: This one, /b i.e., any person, b who knows /b how b to respond to the heretics /b as effectively b as Rav Idit should respond /b to them, b but if /b he does b not /b know, he b should not respond /b to them. The Gemara relates: b A certain heretic said to Rav Idit: /b It b is written /b in the verse concerning God: b “And to Moses He said: Come up to the Lord” /b (Exodus 24:1). The heretic raised a question: b It should have /b stated: b Come up to Me. /b Rav Idit b said to him: This /b term, “the Lord,” in that verse b is /b referring to the angel b Metatron, whose name is like the name of his Master, as it is written: /b “Behold I send an angel before you to keep you in the way and to bring you to the place that I have prepared. Take heed of him and obey his voice; do not defy him; for he will not pardon your transgression, b for My name is in him” /b (Exodus 23:20–21).,The heretic said to him: b If so, /b if this angel is equated with God, b we should worship him /b as we worship God. Rav Idit said to him: It b is written: “Do not defy [ i tammer /i ] him,” /b which alludes to: b Do not replace Me [ i temireni /i ] with him. /b The heretic said to him: b If so, why do I /b need the clause b “For he will not pardon your transgression”? /b Rav Idit b said to him: We believe that we did not accept /b the angel b even as a guide [ i befarvanka /i ] /b for the journey, b as it is written: “And he said to him: If Your Presence go not with me /b raise us not up from here” (Exodus 33:15). Moses told God that if God Himself does not accompany the Jewish people they do not want to travel to Eretz Yisrael.,The Gemara relates: b A certain heretic said to Rabbi Yishmael, son of Rabbi Yosei: /b It b is written: “And the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord /b out of heaven” (Genesis 19:24). The heretic raised the question: b It should have /b stated: b From Him /b out of heaven. b A certain launderer said to /b Rabbi Yishmael: b Leave him be; I will respond to him. /b This is b as it is written: “And Lemech said to his wives: Adah and Zillah, hear my voice; wives of Lemech, /b hearken to my speech” (Genesis 4:23). One can raise the question: b It should have /b been written: b My wives, /b and not: “Wives of Lemech.” b Rather, it is /b the style of b the verse /b to b speak in this /b manner. b Here too, it is /b the style of b the verse /b to b speak in this /b manner. Rabbi Yishmael b said to /b the launderer: b From where did you /b hear b this /b interpretation? The launderer b said to him: I heard it at the lecture of Rabbi Meir. /b ,The Gemara comments: This is b as Rabbi Yoḥa said: When Rabbi Meir would teach his lecture he would expound one-third i halakha /i , one-third i aggada /i , /b and b one-third parables. And Rabbi Yoḥa says: Rabbi Meir had, /b i.e., taught, b three hundred parables of foxes, and we have only three. /b |
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145. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 316| 31a. ברכות וקללות אין מפסיקין בקללות אלא אחד קורא את כולן,בשני ובחמישי בשבת במנחה קורין כסדרן ואין עולים להם מן החשבון,שנאמר (ויקרא כג, מד) וידבר משה את מועדי ה' אל בני ישראל מצותן שיהו קורין כל אחד ואחד בזמנו:, big strongגמ׳ /strong /big ת"ר בפסח קורין בפרשת מועדות ומפטירין בפסח (יהושע ה, י) גלגל והאידנא דאיכא תרי יומי יומא קמא בפסח גלגל ולמחר בפסח (מלכים ב כג, טז) יאשיהו,ושאר ימות הפסח מלקט וקורא מענינו של פסח מאי היא אמר רב פפא מאפ"ו סימן,יום טוב האחרון של פסח קורין (שמות יג, יז) ויהי בשלח ומפטירין (שמואל ב כב, א) וידבר דוד ולמחר (דברים טו, יט) כל הבכור ומפטירין (ישעיהו י, לב) עוד היום,אמר אביי והאידנא נהוג עלמא למיקרי משך תורא קדש בכספא פסל במדברא שלח בוכרא,בעצרת (דברים טז, ט) שבעה שבועות ומפטירין (חבקוק ג, א) בחבקוק אחרים אומרים (שמות יט, א) בחדש השלישי ומפטירין (יחזקאל א, א) במרכבה והאידנא דאיכא תרי יומי עבדינן כתרוייהו ואיפכא,בראש השנה (במדבר כט, א) בחדש השביעי ומפטירין (ירמיהו לא, כ) הבן יקיר לי אפרים ויש אומרים (בראשית כא, א) וה' פקד את שרה ומפטירין (שמואל א ב, א) בחנה,והאידנא דאיכא תרי יומי יומא קמא כיש אומרים למחר (בראשית כב, א) והאלהים נסה את אברהם ומפטירין הבן יקיר,ביוה"כ קורין (ויקרא טז, א) אחרי מות ומפטירין (ישעיהו נז, טו) כי כה אמר רם ונשא ובמנחה קורין בעריות ומפטירין ביונה,אמר ר' יוחנן כל מקום שאתה מוצא גבורתו של הקב"ה אתה מוצא ענוותנותו דבר זה כתוב בתורה ושנוי בנביאים ומשולש בכתובים,כתוב בתורה (דברים י, יז) כי ה' אלהיכם הוא אלהי האלהים ואדוני האדונים וכתיב בתריה עושה משפט יתום ואלמנה שנוי בנביאים (ישעיהו נז, טו) כה אמר רם ונשא שוכן עד וקדוש וגו' וכתיב בתריה ואת דכא ושפל רוח משולש בכתובים דכתיב (תהלים סח, ה) סולו לרוכב בערבות ביה שמו וכתיב בתריה אבי יתומים ודיין אלמנות,יו"ט הראשון של חג קורין בפרשת מועדות שבתורת כהנים ומפטירין (זכריה יד, א) הנה יום בא לה' והאידנא דאיכא תרי יומי למחר מיקרא ה"נ קרינן אפטורי מאי מפטירין (מלכים א ח, ב) ויקהלו אל המלך שלמה,ושאר כל ימות החג קורין בקרבנות החג יו"ט האחרון קורין כל הבכור מצות וחוקים ובכור ומפטירין (מלכים א ט, א) ויהי ככלות שלמה למחר קורין וזאת הברכה ומפטירין (מלכים א ח, כב) ויעמד שלמה,אמר רב הונא אמר רב שבת שחל להיות בחולו של מועד בין בפסח בין בסוכות מקרא קרינן (שמות לג, יב) ראה אתה אפטורי בפסח (יחזקאל לז, ד) העצמות היבשות ובסוכות (יחזקאל לח, יח) ביום בא גוג,בחנוכה בנשיאים ומפטירין (זכריה ב, יד) בנרות דזכריה ואי מיקלעי שתי שבתות קמייתא בנרות דזכריה בתרייתא (מלכים א ז, מ) בנרות שלמה,בפורים (שמות יז, ח) ויבא עמלק בראשי חדשים (במדבר כח, יא) ובראשי חדשיכם ראש חדש שחל להיות בשבת מפטירין (ישעיהו סו) והיה מדי חדש בחדשו חל להיות באחד בשבת מאתמול מפטירין (שמואל א כ) ויאמר לו יהונתן מחר חדש,אמר רב הונא | 31a. they read the portion of b blessings and curses /b (Leviticus, chapter 26). b One should not interrupt /b the reading of the b curses /b by having two different people read them. b Rather, one person reads all of them. /b , b On Mondays, and on Thursdays, /b and b on Shabbat during the afternoon /b service, b they read in accordance /b with the regular weekly b order, /b i.e., they proceed to read the first section of the Torah portion that follows the portion that was read on the previous Shabbat morning. b However, /b these readings b are not counted /b as a progression b in the reckoning /b of reading the Torah portions, i.e., they do not proceed on Monday to read the section that immediately follows the section read on Shabbat during the afternoon, and then the following section on Thursday. Rather, until the reading on the following Shabbat morning, they return to and read the same first section of the Torah portion that follows the portion that was read on the previous Shabbat morning.,On Festivals and holidays, they read a portion relating to the character of the day, b as /b it b is stated: “And Moses declared to the children of Israel the appointed seasons of the Lord” /b (Leviticus 23:44), which indicates that part of b the mitzva /b of the Festivals is b that /b the people b should read /b the portion relating to them, b each one in its /b appointed b time. /b , strong GEMARA: /strong b The Sages taught /b in a i baraita /i : b On /b the first day of b Passover, /b the congregation b reads from the portion of the Festivals /b (Leviticus 22:26–23:44), b and they read as the i haftara /i /b the account of the b Passover /b celebrated at b Gilgal /b (Joshua 5:2–14). The Gemara comments: b And nowadays, /b in the Diaspora, b when there are two /b Festival b days of Passover, on the first day /b they read as the i haftara /i the account of the b Passover /b celebrated b at Gilgal, and on the next day /b they read b from /b the account of the b Passover /b observed b by Josiah /b (II Kings 23).,The i baraita /i continues: b And on /b the b other days of Passover, one collects and reads /b from various Torah portions of b matters /b relating b to Passover. /b The Gemara asks: b What are these /b portions? b Rav Pappa said: A mnemonic /b for them is b i mem /i , i alef /i , i peh vav /i . /b Each letter stands for a different reading: i Mem /i for the portion of: “Draw out [ i mishkhu /i ] and take your lambs” (Exodus 12:21–51); i alef /i for the portion of “If b [ /b i im /i ] you lend money to any of My people” (Exodus 22:24–23:19 i ) /i ; i peh /i for the portion of “Hew [ i pesol /i ] for yourself” (Exodus 34:1–26); and i vav /i for the portion “And the Lord spoke [ i vaydabber /i ]” (Numbers 9:1–14).,The i baraita /i continues: b On the last Festival day of Passover, they read /b the portion of b “And it came to pass, when /b Pharaoh b let /b the people b go” /b (Exodus 13:17–15:26), because it includes the account of the splitting of the Red Sea, b and they read as the i haftara /i /b the portion b “And David spoke” /b (II Samuel 22), which is the song of David. b And /b in the Diaspora, b on the next day, /b the eighth day of Passover, they read the portion b “All the firstborns” /b (Deuteronomy 15:19–16:17), b and they read as the i haftara /i /b the portion of b “This very day” /b (Isaiah 10:32–12:6), because it discusses the downfall of Sennacherib, which occurred on the night of Passover., b Abaye said: And nowadays, /b on the eight days of Passover in the Diaspora, b everyone is accustomed to read /b portions that are indicated by the mnemonic phrase: b Draw the bull, sanctify with money, hew in the wilderness, send the firstborn. /b This alludes to the following portions: “Draw out and take your lambs” (Exodus 12:21–51) and “A bull or a sheep” (Leviticus 22:26–23:44); “Sanctify to Me all the firstborn” (Exodus 13:1–16) and “If you lend money to any of My people” (Exodus 22:24–23:19); “Hew for yourself” (Exodus 34:1–26) and “And the Lord spoke to Moses in the wilderness of Sinai” (Numbers 9:1–14); “And it came to pass, when Pharaoh let the people go” (Exodus 13:17–15:26) and “All the firstborns” (Deuteronomy 15:19–16:17).,The i baraita /i continues: b On i Shavuot /i /b they read the portion of b “Seven weeks,” and they read as the i haftara /i from Habakkuk, /b chapter 2, since it mentions the giving of the Torah at Sinai. b Others say: /b They read the portion of b “In the third month” /b (Exodus 19:1–20:23), which describes the giving of the Torah, b and they read as the i haftara /i from /b the account of b the /b Divine b Chariot /b (Ezekiel 1). The Gemara comments: b And nowadays, /b in the Diaspora, b when there are two days /b of i Shavuot /i , b we act in accordance with both /b opinions, b but in the reverse order. /b On the first day they read the portion of “In the third month,” and on the second day they read the portion of “Seven weeks.”,The i baraita /i continues: b On Rosh HaShana /b they read the portion of b “On the seventh month /b on the first of the month” (Numbers 29:1–6) b and they read as the i haftara /i “Is Ephraim My dear son?” /b (Jeremiah 31:1–20), as it contains the verse: “I earnestly remember him still,” which recalls God’s love for His people. b And some say /b that they read b “And the Lord visited Sarah” /b (Genesis 21), which describes how God blessed her that she should have a child, and, according to tradition, God blessed her on Rosh HaShana. b And they read as the i haftara /i from /b the account of b Hannah /b (I Samuel 1:1–2:10), who, according to tradition, was also blessed on Rosh HaShana that she should have a child.,The Gemara comments: b And nowadays, when there are two days /b of Rosh HaShana, on b the first day /b they read Genesis 21 b in accordance /b with the opinion cited as: b Some say. And on the next day /b they read b “And God tested Abraham” /b (Genesis 22), in order to mention the merit of the binding of Isaac on the day of God’s judgment, b and they read as the i haftara /i “Is Ephraim My dear son?” /b ,The i baraita /i continues: b On Yom Kippur they read /b the portion of b “After the death” /b (Leviticus 16) b , and they read as the i haftara /i /b the portion of b “For thus says the High and Lofty One” /b (Isaiah 57:14–58:14), which deals with fasting and repentance. b And during the afternoon /b service they b read from /b the portion detailing b forbidden sexual relations /b (Leviticus 18) to convey the severity of these transgressions, so that if anyone transgressed any of these prohibitions he will repent on Yom Kippur. b And they read as the i haftara /i /b the book of b Jonah, /b which mentions the repentance of the people of Nineveh.,Having mentioned the i haftara /i read on Yom Kippur, the Gemara cites that which b Rabbi Yoḥa said: Wherever you find /b a reference in the Bible to b the might of the Holy One, Blessed be He, you /b also b find /b a reference to b His humility /b adjacent to it. Evidence of b this fact is written in the Torah, repeated in the Prophets, and stated a third time in the Writings. /b , b It is written in the Torah: “For the Lord your God is the God of gods and the Lord of lords” /b (Deuteronomy 10:17), b and it is written /b immediately b afterward: “He executes the judgment of the fatherless and widow” /b (Deuteronomy 10:18), displaying his humility in caring for even the weakest parts of society. b It is repeated in the Prophets: /b “For b thus says the High and Lofty One that inhabits eternity, Whose name is sacred” /b (Isaiah 57:15), b and it is written /b immediately b afterward: /b “In the high and holy place I dwell b with him that is of a contrite and humble spirit, /b to revive the spirit of the humble, and to revive the heart of the contrite ones” (Isaiah 57:15). b It is stated a third time in the Writings, as it is written: “Extol Him Who rides upon the clouds, Whose name is the Lord” /b (Psalms 68:5), b and it is written /b immediately b afterward: “A father of the fatherless, and a judge of widows” /b (Psalms 68:6).,The i baraita /i continues: On b the first Festival day of i Sukkot /i , they read from the portion of the Festivals /b found b in Leviticus /b (Leviticus 22:26–23:44), b and they read as the i haftara /i /b the portion of b “Behold the day of the Lord comes” /b (Zechariah 14), which mentions the festival of i Sukkot /i . The Gemara comments: b And nowadays, /b in the Diaspora, b when there are two /b Festival b days /b of i Sukkot /i , b on the next day, they read the same /b Torah portion. But b what do they read as the i haftara /i ? /b They read the portion of b “And /b all the men of Israel b assembled themselves to King Solomon” /b (I Kings 8:2–21), which describes events that took place on the festival of i Sukkot /i .,The i baraita /i continues: b And on all the other days of i Sukkot /i , they read /b selections b from /b the portion of b the offerings of i Sukkot /i /b found in the book of Numbers, chapter 29. b On the last Festival day /b of i Sukkot /i , i.e., the Eighth Day of Assembly, b they read /b the portion of b “All the firstborns,” /b starting with the portion of “You shall tithe,” since it includes many b mitzvot and statutes /b relating to gifts for the poor, who should be helped during this period of rejoicing, and it concludes with the i halakhot /i governing b firstborns /b (Deuteronomy 14:22–16:17). b And they read as the i haftara /i /b the portion of b “And it was so, that when Solomon had made an end /b of praying” (I Kings 8:54–9:1), which occurred on that day. b On the next day, /b the second day of the Eighth Day of Assembly in the Diaspora, b they read /b the portion of b “And this is the blessing” /b (Deuteronomy, chapters 33–34) until the end of the Torah, b and they read as the i haftara /i “And Solomon stood” /b (I Kings 8:22–53)., b Rav Huna said /b that b Rav said: /b When b Shabbat occurs on /b one of b the intermediate days /b of a Festival, b whether on Passover or on i Sukkot /i , they read the Torah /b portion of b “See, You /b say to me” (Exodus 33:12–34:26), as it includes the i halakhot /i of the Festivals and the intermediate days. b They read as the i haftara /i , on Passover, /b from the portion of b the dry bones /b (Ezekiel 37:1–14), which portrays redemption from servitude, b and on i Sukkot /i /b they read “And it shall come to pass b on that day when Gog shall come” /b (Ezekiel 38:18–39:16), which speaks of the future redemption.,The i baraita /i continues: b On /b each day of b Hanukkah /b they read a selection b from /b the portion of the dedication of the altar by b the /b tribal b princes /b (Numbers 7), b and they read as the i haftara /i from /b the portion of b the lamps of Zechariah /b (Zechariah 2:14–4:7). The Gemara comments: b And if it occurs that there are two i Shabbatot /i /b during Hanukkah, b on the first /b Shabbat they read b from /b the portion of b the lamps of Zechariah, and on the latter one /b they read b from /b the portion of b the lamps of Solomon /b (I Kings 7:40–50), which discusses the lamps in the Temple.,The i baraita /i continues: b On Purim /b they read the portion of b “And Amalek came” /b (Exodus 17:8–16). b On the New Moon /b they read the portion of b “And in the beginnings of your month” /b (Numbers 28:11–15). When b the New Moon occurs on Shabbat, they read as the i haftara /i /b the portion that concludes with b “And it shall come to pass that every New Moon, /b and every Shabbat, shall all flesh come to bow down on the ground before Me” (Isaiah 66), as it mentions both Shabbat and the New Moon. When the New Moon b occurs on Sunday, on the previous day, /b i.e., Shabbat, b they read as the i haftara /i /b the portion of b “And Jonathan said to him: Tomorrow is the New Moon” /b (I Samuel 20:18–42), which describes events that took place on the eve of the New Moon., b Rav Huna said: /b |
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146. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 128| 91b. הנה הוא זורה את גורן השעורים,רבי אבהו אמר מהכא (בראשית כב, ג) וישכם אברהם בבקר ויחבוש את וגו',ורבנן אמרי מהכא (בראשית לז, יד) לך נא ראה את שלום אחיך ואת שלום וגו',רב אמר מהכא (בראשית לב, לב) ויזרח לו השמש,אמר ר' עקיבא שאלתי את רבן גמליאל ואת רבי יהושע באיטליז של אימאום שהלכו ליקח בהמה למשתה בנו של רבן גמליאל כתיב ויזרח לו השמש וכי שמש לו לבד זרחה והלא לכל העולם זרחה,אמר ר' יצחק שמש הבאה בעבורו זרחה בעבורו דכתיב (בראשית כח, י) ויצא יעקב מבאר שבע וילך חרנה וכתיב ויפגע במקום כי מטא לחרן אמר אפשר עברתי על מקום שהתפללו אבותי ואני לא התפללתי כד יהיב דעתיה למיהדר קפצה ליה ארעא מיד ויפגע במקום,כד צלי בעי למיהדר אמר הקב"ה צדיק זה בא לבית מלוני ויפטר בלא לינה מיד בא השמש,כתיב (בראשית כח, יא) ויקח מאבני המקום וכתיב ויקח את האבן אמר רבי יצחק מלמד שנתקבצו כל אותן אבנים למקום אחד וכל אחת ואחת אומרת עלי יניח צדיק זה ראשו תנא וכולן נבלעו באחד,(בראשית כח, יב) ויחלום והנה סולם מוצב ארצה תנא כמה רחבו של סולם שמונת אלפים פרסאות דכתיב (בראשית כח, יב) והנה מלאכי אלהים עולים ויורדים בו עולים שנים ויורדים שנים וכי פגעו בהדי הדדי הוו להו ארבעה,וכתיב ביה במלאך (דניאל י, ו) וגויתו כתרשיש וגמירי דתרשיש תרי אלפי פרסי הוו,תנא עולין ומסתכלין בדיוקנו של מעלה ויורדין ומסתכלין בדיוקנו של מטה בעו לסכוניה מיד (בראשית כח, יג) והנה ה' נצב עליו אמר רבי שמעון בן לקיש אלמלא מקרא כתוב אי אפשר לאמרו כאדם שמניף על בנו,(בראשית כח, יג) הארץ אשר אתה שוכב עליה וגו' מאי רבותיה אמר רבי יצחק מלמד שקפלה הקב"ה לכל ארץ ישראל והניחה תחת יעקב אבינו שתהא נוחה ליכבש לבניו,(בראשית כח, א) ויאמר שלחני כי עלה השחר אמר לו גנב אתה או קוביוסטוס אתה שמתיירא מן השחר אמר לו מלאך אני ומיום שנבראתי לא הגיע זמני לומר שירה עד עכשיו,מסייע ליה לרב חננאל אמר רב דאמר רב חננאל אמר רב שלש כתות של מלאכי השרת אומרות שירה בכל יום אחת אומרת קדוש ואחת אומרת קדוש ואחת אומרת קדוש ה' צבאות,מיתיבי חביבין ישראל לפני הקב"ה יותר ממלאכי השרת שישראל אומרים שירה בכל שעה ומלאכי השרת אין אומרים שירה אלא פעם אחת ביום ואמרי לה פעם אחת בשבת ואמרי לה פעם אחת בחודש ואמרי לה פעם אחת בשנה ואמרי לה פעם אחת בשבוע ואמרי לה פעם אחת ביובל ואמרי לה פעם אחת בעולם,וישראל מזכירין את השם אחר שתי תיבות שנאמר (דברים ו, ד) שמע ישראל ה' וגו' ומלאכי השרת אין מזכירין את השם אלא לאחר ג' תיבות כדכתיב (ישעיהו ו, ג) קדוש קדוש קדוש ה' צבאות,ואין מה"ש אומרים שירה למעלה עד שיאמרו ישראל למטה שנאמר (איוב לח, ז) ברן יחד כוכבי בקר והדר ויריעו כל בני אלהים,אלא אחת אומרת קדוש ואחת אומרת קדוש קדוש ואחת אומרת קדוש קדוש קדוש ה' צבאות והאיכא ברוך | 91b. “And now is there not Boaz our kinsman, whose maidens you were with? b Behold, he winnows barley tonight in the threshing floor /b …and it shall be, when he lies down, that you shall mark the place where he shall lie” (Ruth 3:2–3). This teaches that the reason Boaz did not return home from the threshing floor was that a Torah scholar should not go out alone at night., b Rabbi Abbahu said /b that the source is b from here: “And Abraham rose early in the morning, and saddled /b his donkey, and took two of his young men with him and Isaac his son; and he split the wood for the burnt offering, and rose up, and went to the place that God had told him” (Genesis 22:3). The fact that Abraham waited until morning and did not set off at night, even though others were traveling with him, indicates that a Torah scholar should not go out at night at all, and certainly not alone., b And the Rabbis say /b that the source is b from here, /b the verse that describes when Jacob sent Joseph to his brothers: “And he said to him: b Go now, see whether it is well with you brothers and well /b with the flock; and bring me back word. So he sent him out of the valley of Hebron, and he came to Shechem” (Genesis 37:14). The verse indicates that Jacob sent Joseph at a time when he could see his brothers, i.e., during the day. This shows that a Torah scholar should not go out alone at night., b Rav said /b that the source is b from here: “And the sun rose for him /b as he passed over Peniel, and he limped upon his thigh” (Genesis 32:32). This indicates that Jacob remained where he was all night and left in the morning, because a Torah scholar should not go out alone at night.,The Gemara cites an incident involving the final verse cited above. b Rabbi Akiva says: I asked /b the following question of b Rabban Gamliel and Rabbi Yehoshua in the meat market [ i be’itliz /i ] of /b the town b Emmaus, where they went to purchase an animal for the /b wedding b feast of Rabban Gamliel’s son: It is written /b in the verse: b “And the sun shone for him /b when he passed Peniel, and he limped upon his thigh” (Genesis 32:32). b But did the sun shine only for him? Didn’t it shine for the entire world? /b , b Rabbi Yitzḥak says: /b The verse means that b the sun, which set /b early exclusively b for him, /b also b shone /b early exclusively b for him /b in order to rectify the disparity created by the premature sunset. The Gemara explains when the sun set early for him: b As it is written: “And Jacob went out from Beersheba and went toward Haran” /b (Genesis 28:10). b And it is written /b thereafter: b “And he encountered the place, /b and he slept there, because the sun had set” (Genesis 28:11). b When /b Jacob b arrived at Haran, he said: /b Is it b possible /b that b I passed a place where my fathers prayed and I did not pray /b there? b When he set his mind to return, the land contracted for him. Immediately /b the verse states: b “And he encountered the place,” /b indicating that he arrived there miraculously., b When he /b had finished b praying /b and b he wanted to return /b to Haran, b the Holy One, Blessed be He, said: This righteous man came to my lodging place and he will depart without remaining overnight? Immediately, the sun set /b before its proper time so that Jacob would stay overnight in that place.,The Gemara cites another exposition of Rabbi Yitzḥak to explain an apparent contradiction between two verses pertaining to this incident. b It is written: “And he took of the stones of the place, /b and placed them under his head, and lay down in that place to sleep” (Genesis 28:11). b And it is written: /b “And Jacob rose up early in the morning, b and he took the stone /b that he had placed under his head, and set it up for a pillar, and poured oil upon the top of it” (Genesis 28:18). The first verse indicates that Jacob took several stones, whereas the latter verse indicates that he took only one stone. b Rabbi Yitzḥak says: /b This b teaches that all those stones gathered to one place and each one said: /b Let b this righteous man place his head upon me. /b And it was b taught: And all of them were absorbed into one /b large rock.,The Gemara expounds other verses pertaining to the same incident. The verse states: b “And he dreamed, and behold a ladder set up on the earth, /b and the top of it reached to heaven; and behold the angels of God ascending and descending on it” (Genesis 28:12). It was b taught: How wide was the ladder? /b It was b eight thousand parasangs [ i parsaot /i ], as it is written: “And behold the angels of God ascending and descending on it.” /b The word b “ascending [ i olim /i ],” /b written in plural, indicates that there were b two /b angels ascending simultaneously. Likewise, the term b “and descending [ i veyordim /i ],” /b also in the plural, indicates that b two /b angels were descending simultaneously. b And when they met one another they were /b a total of b four /b in one place, so the ladder must have been wide enough to accommodate four angels., b And it is written /b in a verse b with regard to an angel: “His body was like Tarshish” /b (Daniel 10:6). b And /b it b is learned /b as a tradition b that /b the city of b Tarshish was two thousand parasangs. /b Consequently, in order to accommodate four angels, the ladder must have been eight thousands parasangs wide.,It was b taught /b that the angels were b ascending and gazing at the image of [ i bidyokeno /i ] /b Jacob b above, /b engraved on the Throne of Glory, b and descending and gazing at his image below. /b The angels subsequently became jealous of Jacob, and b wanted to endanger /b his life. b Immediately /b Jacob received divine protection, as the verse states: b “And behold, the Lord stood over him” /b (Genesis 28:13). b Rabbi Shimon ben Lakish says: Were it not written /b in a b verse it would be impossible to utter it, /b in deference to God, since it describes God as standing over Jacob to protect him from the angels b like a man who waves /b a fan b over his son /b to cool him down.,The Gemara explains another verse from Jacob’s dream. “And behold, the Lord stood over him and said: I am the Lord, the God of Abraham your father and the God of Isaac. b The land upon which you lie, /b to you will I give it, and to your seed” (Genesis 28:13). The Gemara asks: b What is the greatness /b of this promise, i.e., why is it expressed in this way despite the fact that in a literal sense Jacob was lying on a very small amount of land? b Rabbi Yitzḥak says: /b This b teaches that the Holy One, Blessed be He, folded /b up b the entirety of Eretz Yisrael and placed it under Jacob, our patriarch, so that it would be easy for his children to conquer. /b ,The Gemara returns to the verses that describe Jacob wrestling with the angel. b “And he said: Let me go, for the dawn has risen. /b And he said: I will not let you go until you bless me” (Genesis 32:27). Jacob b said to /b the angel: b Are you a thief, or are you a gambler [ i kuveyustus /i ], who is afraid of dawn? /b The angel b said to him: I am an angel, and from the day I was created my time to recite a song /b before God b has not arrived, until now. /b Now I must ascend so that I can sing songs of praise to God.,The Gemara comments: This b supports /b the opinion b of Rav Ḥael /b when he related what b Rav said. As Rav Ḥael said /b that b Rav said: Three groups of ministering angels recite a song every day /b from the verse “Holy, holy, holy is the Lord”; b one says: “Holy,” and /b another b one says: “Holy,” and /b another b one says: “Holy is the Lord of hosts; /b the whole earth is full of His glory” (Isaiah 6:3).,The Gemara b raises an objection /b from the following i baraita /i : b The Jewish people are more dear to the Holy One, Blessed be He, than the ministering angels, as the Jewish people /b may b recite a song /b of praise to God b at any time, but ministering angels recite a song /b of praise b only one time per day. And some say /b that the ministering angels recite a song of praise b one time per week. And some say /b that they recite a song of praise b one time per month. And some say /b that they recite a song of praise b one time per year. And some say /b that they recite a song of praise b one time in /b every b seven years. And some say /b that they recite a song of praise b one time per Jubilee. And some say /b that they recite a song of praise b one time in /b the entire history of b the world. /b , b And /b furthermore, b the Jewish people mention the name /b of God b after two words, as it is stated: “Hear, Israel: The Lord /b our God, the Lord is one” (Deuteronomy 6:4). b But the ministering angels mention the name /b of God b only after three words, as it is written: /b “And one called unto another, and said: b “Holy, holy, holy is the Lord of hosts; /b the whole earth is full of His glory” (Isaiah 6:3)., b And the ministering angels do not recite /b their b song above until the Jewish people recite /b their song b below, /b on earth, b as it is stated: “When the morning stars sang together” /b (Job 38:7), referring to the Jewish people, who are compared to stars; b and /b only b then /b does the verse state: b “And all the sons of God shouted for joy,” /b which is a reference to the angels. This i baraita /i teaches that the angels mention the name of God only after three words, i.e., after saying the word “holy” three times, whereas according to what Rav Ḥael stated that Rav said, the third group of angels says the word “holy” once and then immediately mentions the name of God.,The Gemara emends Rav Ḥael’s statement citing Rav: b Rather, /b Rav said that b one /b group of ministering angels b says: “Holy,” and /b another b one says: “Holy, holy,” and /b another b one says: “Holy, holy, holy is the Lord of hosts.” /b The Gemara challenges the statement of the i baraita /i that the angels mention the name of God only after three words: b But there is /b the verse: “Then a spirit lifted me up, and I heard behind me the voice of a great rushing: b Blessed be /b the glory of the Lord from His place” (Ezekiel 3:12). In this praise, “Blessed be the glory of the Lord,” the word “Lord” appears as the third Hebrew word, apparently uttered by the ministering angels. |
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147. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 144| 13a. בבתי גואי הא בבתי בראי ואמר רב אחא בר יעקב עוד רקיע אחד יש למעלה מראשי החיות דכתיב (יחזקאל א, כב) ודמות על ראשי החיה רקיע כעין הקרח הנורא,עד כאן יש לך רשות לדבר מכאן ואילך אין לך רשות לדבר שכן כתוב בספר בן סירא במופלא ממך אל תדרוש ובמכוסה ממך אל תחקור במה שהורשית התבונן אין לך עסק בנסתרות תניא אמר רבן יוחנן בן זכאי מה תשובה השיבתו בת קול לאותו רשע בשעה שאמר (ישעיהו יד, יד) אעלה על במתי עב אדמה לעליון יצתה בת קול ואמרה לו רשע בן רשע בן בנו של נמרוד הרשע שהמריד כל העולם כולו עליו במלכותו,כמה שנותיו של אדם שבעים שנה שנאמר (תהלים צ, י) ימי שנותינו בהם שבעים שנה ואם בגבורות שמונים שנה והלא מן הארץ עד לרקיע מהלך חמש מאות שנה ועוביו של רקיע מהלך חמש מאות שנה וכן בין כל רקיע ורקיע,למעלה מהן חיות הקדש רגלי החיות כנגד כולם קרסולי החיות כנגד כולן שוקי החיות כנגד כולן רכובי החיות כנגד כולן ירכי החיות כנגד כולן גופי החיות כנגד כולן צוארי החיות כנגד כולן ראשי החיות כנגד כולן קרני החיות כנגד כולן למעלה מהן כסא כבוד רגלי כסא הכבוד כנגד כולן כסא הכבוד כנגד כולן מלך אל חי וקים רם ונשא שוכן עליהם ואתה אמרת אעלה על במתי עב אדמה לעליון אך אל שאול תורד אל ירכתי בור:,ולא במרכבה ביחיד: תני רבי חייא אבל מוסרין לו ראשי פרקים אמר רבי זירא אין מוסרין ראשי פרקים אלא לאב ב"ד ולכל מי שלבו דואג בקרבו איכא דאמרי והוא שלבו דואג בקרבו,אמר רבי אמי אין מוסרין סתרי תורה אלא למי שיש בו חמשה דברים (ישעיהו ג, ג) שר חמשים ונשוא פנים ויועץ וחכם חרשים ונבון לחש ואמר רבי אמי אין מוסרין דברי תורה לעובד כוכבים שנאמר (תהלים קמז, כ) לא עשה כן לכל גוי ומשפטים בל ידעום,א"ל רבי יוחנן לרבי אלעזר תא אגמרך במעשה המרכבה א"ל לא קשאי כי קש נח נפשיה דרבי יוחנן א"ל ר' אסי תא ואגמרך במעשה מרכבה א"ל אי זכאי גמירתא מר' יוחנן רבך,רב יוסף הוה גמיר מעשה המרכבה סבי דפומבדיתא הוו תנו במעשה בראשית אמרו ליה ליגמור לן מר מעשה מרכבה אמר להו אגמרון לי מעשה בראשית בתר דאגמרון אמרו ליה ליגמרון מר במעשה מרכבה אמר להו תנינא בהו (שיר השירים ד, יא) דבש וחלב תחת לשונך דברים המתוקין מדבש וחלב יהו תחת לשונך,ר' אבהו אמר מהכא (משלי כז, כו) כבשים ללבושך דברים שהן כבשונו של עולם יהיו תחת לבושך אמרו ליה תנינן בהו עד (יחזקאל ב, א) ויאמר אלי בן אדם אמר להו הן הן מעשה המרכבה,מיתיבי עד היכן מעשה המרכבה רבי אומר עד (יחזקאל א, כז) וארא בתרא ר' יצחק אומר עד החשמל עד וארא מגמרינן מכאן ואילך מסרינן ראשי פרקים איכא דאמרי עד וארא מסרינן ראשי פרקים מכאן ואילך אם הוא חכם מבין מדעתו אין אי לא לא,ומי דרשינן בחשמל והא ההוא ינוקא דדרש בחשמל ונפקא נורא ואכלתיה שאני ינוקא דלאו מטי זימניה,אמר רב יהודה ברם זכור אותו האיש לטוב וחנניה בן חזקיה שמו אלמלא הוא נגנז ספר יחזקאל שהיו דבריו סותרין דברי תורה מה עשה העלו לו ג' מאות גרבי שמן וישב בעלייה ודרשו,ת"ר מעשה בתינוק אחד שהיה קורא בבית רבו בספר יחזקאל והיה מבין בחשמל ויצאה אש מחשמל ושרפתו וביקשו לגנוז ספר יחזקאל אמר להם חנניה בן חזקיה אם זה חכם הכל חכמים הן,מאי חשמל אמר רב יהודה | 13a. b to /b the b inner houses, /b where there is only light; b that /b source, according to which He is surrounded by darkness, is referring b to /b the b outer houses. And Rav Aḥa bar Ya’akov said: There is one more firmament /b above these, which is b above the heads of the divine creatures, as it is written: “And over the heads of the divine creatures there was the likeness of a firmament, like the color of the terrible ice” /b (Ezekiel 1:22).,The Gemara comments: b Until here, you have permission to speak; from this /b point b forward you do not have permission to speak, as it is written in the book of Ben Sira: Seek not things concealed from you, nor search those hidden from you. Reflect on that which is permitted to you; you have no business with secret matters. It is taught /b in a i baraita /i : b Rabban Yoḥa ben Zakkai said: What response did the Divine Voice provide to that wicked man, /b Nebuchadnezzar, b when he said: “I will ascend above the heights of the clouds; I will be like the Most High” /b (Isaiah 14:14), thereby intending to rise to heaven? b A Divine Voice came and said to him: Wicked man, son of a wicked man, descendant, /b i.e., follower of the ways, b of Nimrod the wicked, who caused the entire world to rebel against Him during /b the time of b his reign. /b , b How many are the years of man? Seventy years, as it is stated: “The span of our life is seventy years, or if we are strong, eighty years” /b (Psalms 90:10). b Now is /b there b not from the earth to the firmament a walking /b distance b of five hundred years, and the thickness of the firmament /b itself is b a walking /b distance b of five hundred years, and a similar /b distance exists b between each and every one of the firmaments? /b ,And b above them, /b above all the firmaments, b are the divine creatures. The feet of the divine creatures correspond /b in distance b to all /b the firmaments; b the ankles of the animals correspond to all of them, the shins of the animals correspond to all of them, the knees of the animals correspond to all of them, the thighs of the animals correspond to all of them, the bodies of the animals correspond to all of them, the necks of the animals correspond to all of them, the heads of the animals correspond to all of them, /b and b the horns of the animals correspond to all of them. Above them /b is the b Throne of Glory: The feet of the Throne of Glory correspond to all of them, the Throne of Glory corresponds to all of them, /b and the b living, almighty, lofty, exalted King dwells above them. And you, /b Nebuchadnezzar, b say: “I will ascend above the heights of the clouds; I will be like the Most High” /b (Isaiah 14:15), but the next verse states: b “Yet you shall be brought down to the netherworld, to the uttermost parts of the pit” /b (Isaiah 14:15).,§ It is taught in the mishna, according to the Gemara’s explanation: b Nor /b may one expound b the /b Design of the Divine b Chariot to an individual. Rabbi Ḥiyya taught: But one may transmit to him, /b an individual, b the outlines /b of this topic, leaving him to comprehend the rest on his own. b Rabbi Zeira said: One may transmit the outlines /b of the Design of the Divine Chariot b only to the president of the court, /b who needs to know them due to his wisdom and meritorious deeds, b and to anyone whose heart inside him is concerned, /b i.e., one who is concerned about his sins and desires to achieve full repentance. b There are /b those b who say /b that this does not refer to two separate individuals, but to the president of the court, b whose heart inside him is concerned. /b , b Rabbi Ami said: The secrets of the Torah may be transmitted only to one who possesses /b the following b five characteristics: “The captain of fifty, and the man of favor, and the counselor, and the cunning charmer, and the skillful enchanter” /b (Isaiah 3:3). b And Rabbi Ami said /b further: b The words of Torah may not be transmitted to a gentile, as it is stated: “He has not dealt so with any nation, and as for His ordices, they have not known them” /b (Psalms 147:20).,§ The Gemara relates: b Rabbi Yoḥa said to Rabbi Elazar: Come and I will teach you the Design of the /b Divine b Chariot. /b Rabbi Elazar b said to him: /b I have b not /b yet b aged /b sufficiently, as one must be very settled in one’s mind for these studies. b When he grew old, Rabbi Yoḥa had /b already b passed away. Rabbi Asi said to him: Come and I will teach you the Design of the /b Divine b Chariot. He said to him: Had I merited, I would have learned /b it b from Rabbi Yoḥa, your teacher. /b It therefore appears that I am unworthy of studying it.,The Gemara relates: b Rav Yosef would study the Design of the /b Divine b Chariot /b and was familiar with the subject, whereas b the Elders of Pumbedita would study the act of Creation. They said to /b Rav Yosef: b Let the Master teach us the Design of the /b Divine b Chariot. He said to them: /b You b teach me the act of Creation. After they taught him /b that subject, b they said to him: Let the Master teach us the Design of the /b Divine b Chariot. He said to them: We learned with regard to them /b the secrets of the Torah: b “Honey and milk are under your tongue” /b (Song of Songs 4:11), meaning that b matters that are sweeter than honey and milk should remain under your tongue. /b In other words, one should not speak of such matters, and anyone who is familiar with them may not reveal them to others., b Rabbi Abbahu said: /b It is derived from b here, /b from the following verse: b “The lambs /b [ b i kevasim /i /b ] b will be for your clothing” /b (Proverbs 27:26), which he expounds as though it were written with the letter i shin /i , i kevashim /i , meaning concealed matters: b Things that constitute the concealed matters of the world should be under your clothing; /b you should not reveal them. When the Elders of Pumbedita saw that Rav Yosef was not going to teach them, b they said to him: We have learned them, /b the verses concerning the Design of the Divine Chariot written in the book of Ezekiel, b up to /b the verse b “And He said to me, son of man” /b (Ezekiel 2:1). b He said to them: /b If so, b these /b verses b are /b the very essence of the b Design of the /b Divine b Chariot, /b as they provide the main details of the topic.,The Gemara b raises an objection /b to this from a i baraita /i : b Until where is the Design of the /b Divine b Chariot /b related? b Rabbi /b Yehuda HaNasi b says: Until the latter “And I saw” /b (Ezekiel 1:27), not including the last verse. b Rabbi Yitzḥak says: Until /b the word b “the electrum” /b (Ezekiel 1:27). Neither of these opinions accord with Rav Yosef’s opinion that the Design of the Divine Chariot continues until the end of the chapter. The Gemara answers: b Until “And I saw,” we teach /b those worthy of it; b from this /b point b forward, /b we b transmit /b only the b outlines. There are /b those b who say: Until “And I saw,” we transmit the outlines; from this /b point b forward, if he is wise /b and b can understand of his own accord, yes, /b we teach him. b If not, /b we do b not /b teach him even the outlines.,The Gemara poses a question: b And may one teach about the electrum /b of the Design of the Divine Chariot at all? b But wasn’t there a certain youth /b who b expounded the electrum, and fire came out and consumed him, /b showing that such study is highly dangerous? The Gemara answers: That b youth was different, for his time /b to study such matters b had not /b yet b arrived. /b Therefore, he was punished., b Rav Yehuda said: Indeed, that man is remembered for good, and Ḥaya ben Ḥizkiya was his name, /b because b were it not for him, the book of Ezekiel would have been suppressed. /b Why did they wish to suppress it? Because they found b that its words contradicted the words of Torah, /b as its later chapters contain many i halakhot /i that appear not to accord with those of the Torah. b What did he do? They brought up to him three hundred barrels of oil, /b for light and sustece, b and he sat in an upper chamber and expounded it, /b to reconcile its teachings with those of the Torah., b The Sages taught: An incident /b occurred b involving a youth who was reading the book of Ezekiel in the house of his teacher, and /b he b was /b able to b comprehend the electrum, and fire came out of the electrum and burned him. And they sought to suppress the book of Ezekiel /b due to the danger it posed. b Ḥaya ben Ḥizkiya said to them: If this /b youth happened to be b wise, /b are b all /b people b wise /b enough to understand this book?,The Gemara asks: b What is /b the b electrum? Rav Yehuda said: /b |
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148. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 332| 34b. כהן גדול בסוף כל ברכה וברכה והמלך תחלת כל ברכה וברכה וסוף כל ברכה וברכה,אמר רבי יצחק בר נחמני לדידי מפרשא לי מיניה דריב"ל הדיוט כמו שאמרנו כהן גדול תחלת כל ברכה וברכה המלך כיון שכרע שוב אינו זוקף שנאמר (מלכים א ח, נד) ויהי ככלות שלמה להתפלל וגו' קם מלפני מזבח ה' מכרוע על ברכיו:,ת"ר קידה על אפים שנאמר (מלכים א א, לא) ותקד בת שבע אפים ארץ כריעה על ברכים שנאמר מכרוע על ברכיו השתחואה זו פשוט ידים ורגלים שנאמר (בראשית לז, י) הבא נבא אני ואמך ואחיך להשתחות לך ארצה,אמר רב חייא בריה דרב הונא חזינא להו לאביי ורבא דמצלו אצלויי,תני חדא הכורע בהודאה הרי זה משובח ותניא אידך הרי זה מגונה,לא קשיא הא בתחלה הא לבסוף,רבא כרע בהודאה תחלה וסוף אמרי ליה רבנן אמאי קא עביד מר הכי אמר להו חזינא לרב נחמן דכרע וחזינא ליה לרב ששת דקא עבד הכי,והתניא הכורע בהודאה הרי זה מגונה,ההיא בהודאה שבהלל,והתניא הכורע בהודאה ובהודאה של הלל הרי זה מגונה,כי תניא ההיא בהודאה דברכת המזון:, big strongמתני׳ /strong /big המתפלל וטעה סימן רע לו ואם שליח צבור הוא סימן רע לשולחיו מפני ששלוחו של אדם כמותו אמרו עליו על ר' חנינא בן דוסא שהיה מתפלל על החולים ואומר זה חי וזה מת אמרו לו מנין אתה יודע אמר להם אם שגורה תפלתי בפי יודע אני שהוא מקובל ואם לאו יודע אני שהוא מטורף:, big strongגמ׳ /strong /big אהייא,א"ר חייא אמר רב ספרא משום חד דבי רבי באבות,איכא דמתני לה אברייתא המתפלל צריך שיכוין את לבו בכולן ואם אינו יכול לכוין בכולן יכוין את לבו באחת,א"ר חייא אמר רב ספרא משום חד דבי רבי באבות,אמרו עליו על רבי חנינא וכו': מנא הני מילי א"ר יהושע בן לוי דאמר קרא (ישעיהו נז, יט) בורא ניב שפתים שלום שלום לרחוק ולקרוב אמר ה' ורפאתיו,א"ר חייא בר אבא א"ר יוחנן כל הנביאים כולן לא נתנבאו אלא למשיא בתו לתלמיד חכם ולעושה פרקמטיא לת"ח ולמהנה ת"ח מנכסיו אבל תלמידי חכמים עצמן (ישעיהו סד, ג) עין לא ראתה אלהים זולתך יעשה למחכה לו,ואמר רבי חייא בר אבא אמר רבי יוחנן כל הנביאים כולן לא נתנבאו אלא לימות המשיח אבל לעולם הבא עין לא ראתה אלהים זולתך,ופליגא דשמואל דאמר שמואל אין בין העוה"ז לימות המשיח אלא שעבוד מלכיות בלבד שנאמר (דברים טו, יא) כי לא יחדל אביון מקרב הארץ,וא"ר חייא בר אבא א"ר יוחנן כל הנביאים כולן לא נתנבאו אלא לבעלי תשובה אבל צדיקים גמורים עין לא ראתה אלהים זולתך,ופליגא דר' אבהו דא"ר אבהו מקום שבעלי תשובה עומדין צדיקים גמורים אינם עומדין שנאמר (ישעיהו נז, יט) שלום שלום לרחוק ולקרוב לרחוק ברישא והדר לקרוב,ורבי יוחנן אמר לך מאי רחוק שהיה רחוק מדבר עבירה מעיקרא ומאי קרוב שהיה קרוב לדבר עבירה ונתרחק ממנו השתא,מאי עין לא ראתה אמר רבי יהושע בן לוי זה יין המשומר בענביו מששת ימי בראשית רבי שמואל בר נחמני אמר זה עדן שלא שלטה בו עין כל בריה,שמא תאמר אדם הראשון היכן היה בגן,ושמא תאמר הוא גן הוא עדן תלמוד לומר (בראשית ב, י) ונהר יוצא מעדן להשקות את הגן גן לחוד ועדן לחוד:,ת"ר מעשה שחלה בנו של ר"ג שגר שני ת"ח אצל רבי חנינא בן דוסא לבקש עליו רחמים כיון שראה אותם עלה לעלייה ובקש עליו רחמים בירידתו אמר להם לכו שחלצתו חמה אמרו לו וכי נביא אתה אמר להן לא נביא אנכי ולא בן נביא אנכי אלא כך מקובלני אם שגורה תפלתי בפי יודע אני שהוא מקובל ואם לאו יודע אני שהוא מטורף ישבו וכתבו וכוונו אותה שעה וכשבאו אצל ר"ג אמר להן העבודה לא חסרתם ולא הותרתם אלא כך היה מעשה באותה שעה חלצתו חמה ושאל לנו מים לשתות,ושוב מעשה ברבי חנינא בן דוסא שהלך ללמוד תורה אצל ר' יוחנן בן זכאי וחלה בנו של ריב"ז אמר לו חנינא בני בקש עליו רחמים ויחיה הניח ראשו בין ברכיו ובקש עליו רחמים וחיה אמר רבי יוחנן בן זכאי אלמלי הטיח בן זכאי את ראשו בין ברכיו כל היום כולו לא היו משגיחים עליו אמרה לו אשתו וכי חנינא גדול ממך אמר לה לאו אלא הוא דומה כעבד לפני המלך ואני דומה כשר לפני המלך:,ואמר רבי חייא בר אבא אמר רבי יוחנן אל יתפלל אדם אלא בבית שיש שם חלונות שנאמר (דניאל ו, יא) וכוין פתיחן ליה בעליתיה (לקבל) [נגד],ירושלם אמר רב כהנא חציף עלי מאן דמצלי בבקתא,ואמר רב כהנא חציף עלי מאן דמפרש חטאיה שנאמר (תהלים לב, א) אשרי נשוי פשע כסוי חטאה:, br br big strongהדרן עלך אין עומדין /strong /big br br | |
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149. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 128| 58a. למדורה וקדרות מקיפות אותה,מטה של תלמידי חכמים כיצד כל שאין תחתיה אלא סנדלין בימות החמה ומנעלין בימות הגשמים ושל עם הארץ דומה לאוצר בלוס:,ר' בנאה הוה קא מציין מערתא כי מטא למערתא דאברהם אשכחיה לאליעזר עבד אברהם דקאי קמי בבא א"ל מאי קא עביד אברהם א"ל גאני בכנפה דשרה וקא מעיינא ליה ברישיה,א"ל זיל אימא ליה בנאה קאי אבבא א"ל ליעול מידע ידיע דיצר בהאי עלמא ליכא עייל עיין ונפק,כי מטא למערתא דאדם הראשון יצתה בת קול ואמרה נסתכלת בדמות דיוקני בדיוקני עצמה אל תסתכל הא בעינא לציוני מערתא כמדת החיצונה כך מדת הפנימית ולמ"ד שני בתים זו למעלה מזו כמדת עליונה כך מדת התחתונה,א"ר בנאה נסתכלתי בשני עקיביו ודומים לשני גלגלי חמה הכל בפני שרה כקוף בפני אדם שרה בפני חוה כקוף בפני אדם חוה בפני אדם כקוף בפני אדם אדם בפני שכינה כקוף בפני אדם,שופריה דרב כהנא (מעין שופריה דרב שופריה דרב) מעין שופריה דרבי אבהו שופריה דר' אבהו מעין שופריה דיעקב אבינו שופריה דיעקב אבינו מעין שופריה דאדם הראשון,ההוא אמגושא דהוה חטיט שכבי כי מטא אמערתא דרב טובי בר מתנה תפשיה בדיקניה אתא אביי א"ל במטותא מינך שבקיה לשנה אחריתי הדר אתא תפשיה בדיקניה אתא אביי לא שבקיה עד דאייתי מספרא וגזיא לדיקניה,ההוא דאמר להו חביתא דעפרא לחד בראי חביתא דגרמי לחד בראי חביתא דאודרא לחד בראי לא הוו ידעי מאי קאמר להו אתו לקמיה דרבי בנאה אמר להו אית לכו ארעא אמרו ליה אין אית לכו חיותא אין אית לכו בסתרקי אין אי הכי הכי קאמר לכו,ההוא גברא דשמעה לדביתהו דקא אמרה לברתה אמאי לא צניעת באיסורא הך איתתא עשרה בני אית לה ולית לי מאבוך אלא חד כי שכיב אמר להו כל נכסי לחד ברא,לא ידעי להי מינייהו אתו לקמיה דרבי בנאה אמר להו זילו חבוטו קברא דאבוכון עד דקאי ומגלי לכו להי מינייכו שבקא אזלו כולהו ההוא דבריה הוה לא אזל אמר להו כולהו נכסי דהאי אזלו אכלו קורצא בי מלכא אמרי איכא גברא חד ביהודאי דקא מפיק ממונא מאנשי בלא סהדי ובלא מידי אתיוהו חבשוהו,אזלא דביתהו אמרה להו עבדא חד הוה לי פסקו לרישיה ופשטו למשכיה ואכלו בישריה וקא מלו ביה מיא ומשקו ביה לחברייא ולא קא יהבי לי דמי ולא אגריה,לא ידעי מאי קא אמרה להו אמרי ניתו לחכימא דיהודאי ולימא קריוהו לר' בנאה אמר להו זרנוקא אמרה לכו אמרי הואיל וחכים כולי האי ליתיב אבבא ונידון דינא,חזא דהוה כתיב באבולא כל דיין דמתקרי לדין לא שמיה דיין אמר להו אלא מעתה אתא איניש מעלמא | 58a. b to a bonfire, /b where the fire is in the center b and pots surround it. /b Similarly, the table of an ignoramus is arranged with the food in the center and is surrounded by plates.,Rabbi Yoḥa asked: b How /b should b the bed of Torah scholars /b be kept? He replied: It is acceptable b as long as there /b is b nothing except sandals beneath it during the summer, and shoes /b beneath it b during the rainy season, /b i.e., winter. b And /b the bed b of an ignoramus /b is b similar to a cluttered [ i balus /i ] storehouse, /b as he keeps a wide array of items beneath it.,§ Having mentioned Rabbi Bena’a, the Gemara relates an incident in which he was involved. b Rabbi Bena’a was marking /b burial b caves /b for the purpose of helping to prevent the contracting of ritual impurity. b When he arrived at the cave of Abraham, /b i.e., the Cave of Machpelah, b he encountered Eliezer, /b the b servant /b of b Abraham, who was standing before the entrance. /b Rabbi Bena’a b said to him: What is Abraham doing /b at this moment? Eliezer b said to him: /b He is b lying in the arms of Sarah, and she is examining his head. /b ,Rabbi Bena’a b said to him: Go tell him /b that b Bena’a is standing at the entrance, /b so that he should assume an appropriate position to receive a visitor. Eliezer b said to him: Let /b him, i.e., Rabbi Bena’a, b enter, /b since b it is known that there is no /b evil b inclination in this /b higher b world, /b so it is not inappropriate for Rabbi Bena’a to see Abraham and Sarah in this position. He b entered, examined /b the cave in order to measure it, b and exited. /b , b When he arrived at the cave of Adam the first /b man, who is buried in the same area, b a Divine Voice emerged and said: You gazed upon the likeness of My image, /b i.e., Abraham, who is similar to the image of Adam the first man. b Do not gaze upon My image itself, /b i.e., Adam the first man, about whom the verse states that he was formed in the image of God (see Genesis 1:27). Rabbi Bena’a said: b But I need to mark the cave. /b The voice said to him: b As /b the measurements of the b dimensions of the outer /b cave where Abraham is buried, b so /b are the measurements of the b dimensions of the inner /b cave, where Adam is buried. The Gemara notes: b And according to the one who says /b that the Cave of Machpelah consists of b two chambers, this /b one b above that /b one, not two adjacent chambers, the voice said: b As /b the measurements of the b dimensions of the upper /b cave where Abraham is buried, b so /b are the measurements of the b dimensions of the lower /b cave. Therefore, there is no need to measure it., b Rabbi Bena’a says: I gazed at his, /b Adam’s, b two heels, and /b they shone so brightly that b they are similar to two suns. /b Along these lines, the Gemara states that b all /b people b compared to Sarah /b are b like a monkey compared to a human, /b as Sarah was exceedingly beautiful; b Sarah compared to Eve /b is b like a monkey compared to a human; Eve compared to Adam /b is b like a monkey compared to a human; /b and b Adam compared to the Divine Presence /b is b like a monkey compared to a human. /b ,It was also stated that b the beauty of Rav Kahana is a semblance of the beauty of Rav. The beauty of Rav is a semblance of the beauty of Rabbi Abbahu. The beauty of Rabbi Abbahu is a semblance of the beauty of Jacob our forefather. The beauty of Jacob our forefather is a semblance of the beauty of Adam the first /b man.,On the topic of burial caves, the Gemara relates that there was b a certain magus [ i amgusha /i ] who was rummaging /b through the graves of the b dead. When /b he b arrived at the /b burial b cave of Rav Tovi bar Mattana, /b Rav Tovi b grabbed him by his beard /b and would not release him. b Abaye came and said to /b Rav Tovi: b I beg of you /b to b release him. /b The magus b came again in another year, /b and Rav Tovi b grabbed him by his beard. Abaye came /b and requested that he release him, but Rav Tovi b did not release him, until /b Abaye b brought a scissors and cut his beard. /b ,§ The Gemara relates additional incidents involving Rabbi Bena’a: There was b a certain /b individual b who said to /b his family before he died: b A barrel of earth to one of my sons, a barrel of bones to one of my sons, /b and b a barrel of wads /b of wool b to one of my sons. They did not know what he was saying to them. They came before Rabbi Bena’a /b for guidance. Rabbi Bena’a b said to them: Do you have land /b that your father left as an inheritance? b They said to him: Yes. /b He asked: b Do you have livestock /b that your father left as an inheritance? They said: b Yes. /b He asked: b Do you have quilts [ i bistarkei /i ] /b that your father left as an inheritance? They said: b Yes. /b He said to them: b If so, this is what he said to you, /b i.e., he meant that he is bequeathing land to one son, livestock to the second, and quilts to the third.,There was b a certain man who heard his wife saying to her daughter: Why do you not act clandestinely /b when you engage b in forbidden /b sexual intercourse? b That woman has, /b i.e., I have, b ten sons, and I have only one from your father, /b and no one knows. So too, you must be careful so that no one will discover your illicit behavior. Having overheard that only one son was his, b when /b that man b was dying he said to /b his family: b All of my property /b is left b to one son. /b , b They did not know /b to b which of them /b he intended to leave his property. b They came before Rabbi Bena’a /b for guidance, and b he said to /b the sons: b Go strike your father’s grave, until he rises and reveals to you to which of you he left /b his property. b They all went, /b but b that /b one b who was his son did not go. /b Rabbi Bena’a b said to them: All of /b the b property belongs to this /b son who did not go. The other brothers were angry. b They went and slandered [ i akhlu kuretza /i ] /b Rabbi Bena’a in b the king’s house. They said: There is one man among the Jews who removes money from people without witnesses and without any /b evidence. The king’s guards b brought /b Rabbi Bena’a b and imprisoned him. /b , b The wife of /b Rabbi Bena’a b went /b and b said to /b the guards: b I had one servant. They cut off his head, and skinned him and ate his flesh, and they fill him with water and /b give their b friends to drink from him, and they have not paid me /b his b value nor have they rented him. /b , b They did not know what she was saying to them. They said: Let us bring the wise /b man b of the Jews, and let him say /b what she meant. b They called Rabbi Bena’a, /b and b he said to them: She spoke to you of a water skin [ i zarnuka /i ]. /b In other words, she was referring to a goat she owned that was slaughtered, its meat eaten, and its skin made into a water skin that could be filled with drinking water. b They said: Since /b he is b so wise, let /b him b sit at the gate /b where the judges congregate b and render judgment. /b ,Rabbi Bena’a b saw that it was written upon the gate [ i be’abbula /i ]: Any judge who is summoned to judgment is not considered a judge, /b as judges must be above reproach. b He said to them: If that is so, /b then if b a person comes from elsewhere /b |
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| 150. Origen, Commentary On John, 6.287-6.294 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 317 |
| 151. Origen, Homilies On Ezekiel, 1.6-1.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 317 |
| 152. Origen, Homilies On Luke, 27.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 317 |
| 153. Nag Hammadi, Allogenes, 45.22-45.30, 48.15-48.17, 49.5-49.26 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •ascent to heaven Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 209 |
| 154. Plotinus, Enneads, a b c d\n0 1.4[46]2.34 1.4[46]2.34 1 4[46]2 \n1 1.4[46]2.37 1.4[46]2.37 1 4[46]2 \n2 1.3[20]5.14 1.3[20]5.14 1 3[20]5 \n3 1.3[20]5.7 1.3[20]5.7 1 3[20]5 \n4 1.3[20]5.9 1.3[20]5.9 1 3[20]5 \n5 1.4[46]4.12 1.4[46]4.12 1 4[46]4 \n6 1.3[20]5.11 1.3[20]5.11 1 3[20]5 \n7 1.3[20]5.13 1.3[20]5.13 1 3[20]5 \n8 1.4[46]2.36 1.4[46]2.36 1 4[46]2 \n9 1.3[20]5.8 1.3[20]5.8 1 3[20]5 \n10 1.3[20]5.12 1.3[20]5.12 1 3[20]5 \n11 1.4[46]4.13 1.4[46]4.13 1 4[46]4 \n12 1.4[46]2.40 1.4[46]2.40 1 4[46]2 \n13 1.3[20]5.10 1.3[20]5.10 1 3[20]5 \n14 1.4[46]2.35 1.4[46]2.35 1 4[46]2 \n15 1.4[46]16.10 1.4[46]16.10 1 4[46]16\n16 1.3[20]5.16 1.3[20]5.16 1 3[20]5 \n17 1.4[46]4.15 1.4[46]4.15 1 4[46]4 \n18 1.4[46]2.33 1.4[46]2.33 1 4[46]2 \n19 1.2[19]1 1.2[19]1 1 2[19]1 \n20 1.4[46]2.38 1.4[46]2.38 1 4[46]2 \n21 1.4[46]4.17 1.4[46]4.17 1 4[46]4 \n22 1.3[20]5.18 1.3[20]5.18 1 3[20]5 \n23 1.3[20]5.17 1.3[20]5.17 1 3[20]5 \n24 1.4[46]4.16 1.4[46]4.16 1 4[46]4 \n25 1.3[20]5.19 1.3[20]5.19 1 3[20]5 \n26 1.4[46]4.14 1.4[46]4.14 1 4[46]4 \n27 1.4[46]2.39 1.4[46]2.39 1 4[46]2 \n28 1.3[20]5.15 1.3[20]5.15 1 3[20]5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 261 |
155. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 37| 50a. כאיסורו מה איסורו בכזית אף חזרתו בכזית,תניא ר' נתן אומר זה וזה כשתי ביצים ולא הודו לו חכמים,(זכריה יד, ו) והיה ביום ההוא לא יהיה אור יקרות וקפאון מאי יקרות וקפאון,א"ר אלעזר זה אור שיקר בעולם הזה וקפוי לעולם הבא,ר' יוחנן אמר אלו נגעים ואהלות שיקרין הן בעוה"ז וקפויין הן לעולם הבא,ור' יהושע בן לוי אמר אלו בני אדם שיקרין הן בעולם הזה וקפויין הן לעוה"ב כי הא דרב יוסף בריה דר' יהושע בן לוי חלש ואיתנגיד כי הדר אמר ליה אבוה מאי חזית אמר ליה עולם הפוך ראיתי עליונים למטה ותחתונים למעלה אמר לו בני עולם ברור ראית ואנן היכי התם כי היכי דאיתו אנן הכא הכי איתינן התם,ושמעתי שהיו אומרים אשרי מי שבא לכאן ותלמודו בידו ושמעתי שהיו אומרים הרוגי מלכות אין אדם יכול לעמוד במחיצתן,(ומאן) נינהו אילימא ר"ע וחביריו משום הרוגי מלכות ותו לא אלא הרוגי לוד,(זכריה יד, כ) ביום ההוא יהיה על מצלות הסוס קדש לה' מאי מצלות הסוס,א"ר יהושע בן לוי עתיד הקב"ה להוסיף על ירושלים עד שהסוס רץ ומציל,ר' אלעזר אמר כל מצילות שתולין לסוס בין עיניו יהיה קדש לה',ור' יוחנן אמר כל ביזה שבוזזין ישראל עד שעה שהסוס רץ ומציל יהיה קדש לה',בשלמא למאן דאמר כל ביזה שבזזו ישראל היינו דכתיב (זכריה יד, כ) והיה הסירות בבית ה' כמזרקים לפני המזבח אלא למ"ד בהנך תרתי מאי והיה הסירות בבית ה' מילתא אחריתי קאמר דמתעתרי ישראל ומתנדבי ומייתי,בשלמא למ"ד ביזה היינו דכתיב (זכריה יד, כא) ולא יהיה כנעני עוד בבית ה' צבאות אלא למ"ד הנך תרתי מאי ולא יהיה כנעני א"ר ירמיה אין כאן עני,וכנעני מנלן דאיקרי תגר דכתיב (בראשית לח, ב) וירא שם יהודה בת איש כנעני מאי כנעני אילימא כנעני ממש אפשר בא אברהם והזהיר את יצחק בא יצחק והזהיר את יעקב ויהודה אזיל ונסיב אלא אמר רבי שמעון בן לקיש בת גברא תגרא דכתיב (הושע יב, ח) כנען בידו מאזני מרמה ואיבעית אימא מהכא (ישעיהו כג, ח) אשר סוחריה שרים כנעניה נכבדי ארץ:,(זכריה יד, ט) והיה ה' למלך על כל הארץ ביום ההוא יהיה ה' אחד ושמו אחד אטו האידנא לאו אחד הוא,אמר רבי אחא בר חנינא לא כעולם הזה העולם הבא העולם הזה על בשורות טובות אומר ברוך הטוב והמטיב ועל בשורות רעות אומר ברוך דיין האמת לעולם הבא כולו הטוב והמטיב,ושמו אחד מאי אחד אטו האידנא לאו שמו אחד הוא,א"ר נחמן בר יצחק לא כעולם הזה העולם הבא העולם הזה נכתב ביו"ד ה"י ונקרא באל"ף דל"ת אבל לעולם הבא כולו אחד נקרא ביו"ד ה"י ונכתב ביו"ד ה"י,סבר רבא למדרשה בפירקא א"ל ההוא סבא לעלם כתיב,ר' אבינא רמי כתיב (שמות ג, טו) זה שמי לעלם וזה זכרי לדור דור אמר הקב"ה לא כשאני נכתב אני נקרא נכתב אני ביו"ד ה"א ונקרא אני באל"ף דל"ת:, br br big strongהדרן עלך אלו עוברין /strong /big br br,מתני׳ big strongמקום /strong /big שנהגו לעשות מלאכה בערבי פסחים עד חצות עושין מקום שנהגו שלא לעשות אין עושין ההולך ממקום שעושין למקום שאין עושין או ממקום שאין עושין למקום שעושין נותנין עליו חומרי מקום שיצא משם וחומרי מקום שהלך לשם | 50a. b is analogous to its prohibition. Just as its prohibition is /b only when it is the size of an b olive-bulk, so too, /b the requirement to b return it is /b only when it is the size of an b olive-bulk. /b ,Another opinion on this issue b was taught /b in a i baraita /i . b Rabbi Natan says: /b The minimum measure for both b this and that, /b leaven and sacrificial meat, is b two egg-bulks /b of prohibited material, b but the Rabbis did not agree with him. /b ,Incidental to the discussion of leaving Jerusalem and its surrounding area, the Gemara cites expositions of a prophetic passage, including a statement that God will eventually expand the boundaries of Jerusalem. The verse states: b “And it shall come to pass on that day that there shall not be light, /b but b heavy clouds [ i yekarot /i ] and thickness [ i vekippaon /i ]” /b (Zechariah 14:6). The Gemara asks: b What is /b the meaning of the expression b “ i yekarot vekippaon /i ”? /b , b Rabbi Elazar said: This is /b the b light /b currently provided by the sun, b which is significant /b [ b i yakar /i ] in this world and insignificant /b [ b i kafuy /i ] in the World-to-Come, /b when the moon will shine as brightly as the sun does now and the sun will be seven times brighter than it is currently., b Rabbi Yoḥa said: This /b expression refers to the tractates of b i Nega’im /i and i Oholot /i , which are weighty [ i yekarim /i ] /b owing to their difficulty b in this world, /b as they are among the most complex subjects, b but /b will be b easy [ i kefuyin /i ] in the World-to-Come, /b when people will be much wiser., b And Rabbi Yehoshua ben Levi said: These are people who are /b considered b important [ i yekarim /i ] in this world and unimportant /b [ b i kefuyim /i ] in the World-to-Come. /b This is b like /b the incident involving b Rav Yosef, son of Rabbi Yehoshua ben Levi, /b who b became ill and /b was about to b expire. When he returned /b to good health, b his father said to him: What did you see /b when you were about to die? b He said to him: I saw an inverted world. Those above, /b i.e., those who are considered important in this world, were b below, /b insignificant, while b those below, /b i.e., those who are insignificant in this world, were b above. He said to him: My son, you have seen a clear world. /b The world you have seen is the true world, as in that world people’s standings befit them. Rabbi Yehoshua ben Levi asked: b And where are we, /b the Torah scholars, b there? /b Rav Yosef responded: b Just as we are /b regarded b here, so are we /b regarded b there. /b ,Rav Yosef added: b And I heard that they were saying /b in that world: b Praiseworthy is the one who arrives here with his studies in hand. And I /b also b heard that they were saying: Those executed by the government /b enjoy such an exalted status that b no one can stand in their enclosure. /b ,The Gemara asks: b And who are these /b martyrs that Rav Yosef was referring to? b If you say /b that he was referring to b Rabbi Akiva and his colleagues, /b who were martyred, this cannot be: Is their elevated status b due /b only b to /b the fact that b they were martyred by /b the Roman b government and nothing more? /b These men were exceptional in their piety and sanctity during their lives as well. b Rather, /b it is referring to b the martyrs of Lod, /b Pappos and Luliyanos, who gave themselves up to be martyred for the sake of the Jewish people. They falsely admitted to killing the king’s daughter in order to prevent a harsh decree from being issued against the entire community. Although they were not known for exceptional piety before that event, they are considered to be extremely holy due to their martyrdom.,The Gemara continues to expound the section of the book of Zechariah cited above. The verse states: b “On that day there shall be upon the bells of the horses [ i metzillot hasus /i ]: Holy unto the Lord” /b (Zechariah 14:20). The Gemara asks: b What is /b the meaning of the expression b i metzillot hasus /i ? /b , b Rabbi Yehoshua ben Levi said: In the future the Holy One, Blessed be He, will extend Jerusalem /b by b as much as /b the distance that b a horse can run /b the entire time b it casts a shadow [ i metzeil /i ]. /b Jerusalem will be so large that a horse running from one side of the city in the morning will not arrive at the other end of the city until midday, when its shadow will have disappeared., b Rabbi Elazar said: All /b decorative b bells [ i metzillot /i ] that one hangs between the eyes of a horse will be sanctified to God, /b i.e., they will be consecrated for the Temple treasury., b And Rabbi Yoḥa said: All spoils that the Jewish people /b will b take /b from gentiles who wage war against them, b up to the time a horse runs and casts a shadow [ i metzeil /i ], /b i.e., half a day, b will be sanctified for God. /b ,The Gemara asks: b Granted, according to the one who said /b that this expression refers to b all spoils that the Jewish people /b will b take, this is as it is written /b in the continuation of the verse, which mentions additional treasure donated to the Temple: b “And the pots in the Lord’s house shall be like the basins before the altar.” However, according to the ones who said these /b other b two /b explanations, b what /b is the meaning of: b “And the pots in the Lord’s house”? /b The Gemara explains that according to these opinions the verse b is saying something else: /b It is prophesying that in the future b the Jewish people will become wealthy and bring donations /b to the Temple.,The Gemara goes on to ask: b Granted, according to the one who said /b that this expression refers to b spoils, this is as it is written /b in the next verse: b “And /b on that day b there shall no longer be a merchant [ i kena’ani /i ] in the house of the Lord of hosts” /b (Zechariah 14:21), as he will no longer be needed. b However, according to the ones who said these /b other b two /b explanations, b what /b is the meaning of the expression: b “There shall no longer be a merchant”? Rabbi Yirmeya said: /b The word i kena’ani /i is in fact a contraction of the phrase: b There is no poor person here [ i ein kan ani /i ]. /b In other words, there will no longer be poor people, and therefore the Jews themselves will be able to donate whatever is needed in the Temple (Maharsha)., b And from where do we /b derive b that a merchant can be called a i kena’ani /i ? As it is written: “And Judah saw there the daughter of a certain i kena’ani /i … /b and he took her, and went in unto her” (Genesis 38:2). b What is /b the meaning of the word b i kena’ani /i /b in this context? b If you say /b it refers to b an actual Canaanite, is it possible that Abraham warned Isaac /b not to marry a Canaanite woman, and b Isaac warned Jacob /b to the same effect, b and /b nonetheless b Judah went and married /b a Canaanite woman? b Rather, Rabbi Shimon ben Lakish said: /b She was b the daughter of a merchant, as it is written: “As for the merchant [ i kena’an /i ], the balances of deceit are in his hand. He loves /b to oppress” (Hosea 12:8). b And if you wish, say /b instead that this meaning of the word can be understood from the following verse, which describes Tyre: b “Whose traders are princes, whose merchants [ i kieha /i ] are the honorable of the earth” /b (Isaiah 23:8).,The Gemara cites another verse from the prophecy at the end of the book of Zechariah: b “And the Lord shall be King over all the earth, on that day shall the Lord be one and His name one” /b (Zechariah 14:9). The Gemara asks: b Is that to say that now He is not one? /b , b Rabbi Aḥa bar Ḥanina said: The World-to-Come is not like this world. /b In b this world, upon good tidings one recites: Blessed…Who is good and does good, and over bad tidings one recites: Blessed…the true Judge. In the World-to-Come /b one will b always /b recite: b Blessed…Who is good and does good. /b There will be only one mode of blessing God for tidings.,The verse states: “On that day shall the Lord be one b and His name one.” /b The Gemara asks: b What /b is the meaning of the word b one /b in this context? b Is that to say that now His name is not one? /b , b Rav Naḥman bar Yitzḥak said: The World-to-Come is not like this world. In this world, /b God’s name that b is written with /b the letters b i yod /i /b and b i heh /i is read /b as i Adonai /i , which begins with the letters b i alef /i /b and b i dalet /i . /b God’s name is not pronounced in the same way as it is written. b However, in the World-to-Come it will all be one, /b as God’s name will be both b read with /b the letters b i yod /i /b and b i heh /i and written with /b the letters b i yod /i /b and b i heh /i . /b , b Rava thought to expound /b upon the correct punctuation and enunciation of the name of God during his public b lecture /b before one of the Festivals. b A certain old man said to him: /b The word b forever is written /b in the verse: “This is My name forever [ i le’olam /i ]” (Exodus 3:15) without the letter i vav /i , such that it can be read i le’alem /i , to conceal, meaning that the name should be concealed., b Rabbi Avina raised a contradiction: It is written /b in the verse: b “This is My name forever,” /b implying a requirement to conceal the name of God, and in the very next phrase it states: b “And this is My memorial unto all generations” /b (Exodus 3:15), which indicates that the name of God is to be publicized and remembered by all. Rather, b the Holy One, Blessed be He, said: I, /b i.e., My name, is b not read as I am written. I am written with /b the letters b i yod /i /b and b i heh /i , and I am read with /b the letters b i alef /i /b and b i dalet /i . /b ,, strong MISHNA: /strong In b a place where /b the people were b accustomed to perform labor on Passover eve until midday, one /b may b do /b so on that day. In b a place where /b the people were b accustomed not to perform /b labor, b one /b may b not do /b so. The performance of labor on the eve of Passover is not prohibited by Torah law, but is dependent on local custom. If one b travels from a place where /b people b perform /b labor on Passover eve b to a place where /b people b do not perform /b labor, b or from a place where /b people b do not perform /b labor on Passover eve b to a place where /b people b perform /b labor, the Sages b impose upon him the stringencies of /b both b the place from which he left and the stringencies of the place to which he went. /b In both cases, he may not perform labor. |
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| 156. Cyprian, Letters, 72.22.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •heaven ascent to Found in books: Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 123 |
| 157. Iamblichus, Concerning The Mysteries, 2.11, 2.11, 96.13-97.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 237 |
| 158. Cyprian, Letters, 72.22.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •heaven ascent to Found in books: Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 123 |
| 159. Cyprian, Letters, 72.22.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •heaven ascent to Found in books: Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 123 |
| 160. Cyprian, Letters, 72.22.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •heaven ascent to Found in books: Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 123 |
161. Anon., Numbers Rabba, 5.3 (4th cent. CE - 9th cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 44| 5.3. דָּבָר אַחֵר, אַל תַּכְרִיתוּ וגו', הֲדָא הוּא דִכְתִיב (מלכים ב יד, כז): וְלֹא דִבֶּר ה' לִמְחוֹת אֶת שֵׁם יִשְׂרָאֵל מִתַּחַת הַשָּׁמָיִם, אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְבַקֵּשׁ שֶׁיָּמוּת אֶחָד מֵהֶם, רְאֵה מַה כְּתִיב (ישעיה נו, ג): וְאַל יֹאמַר בֶּן הַנֵּכָר וגו', וּמַה עַל בֶּן נֵכָר אָמַרְתִּי שֶׁלֹא לְפָסְלוֹ עַל אַחַת כַּמָּה וְכַמָּה יִשְׂרָאֵל שֶׁהֵם בָּנַי, הֱוֵי: וְלֹא דִּבֶּר ה' לִמְחוֹת וגו'. וְכֵן הַגִּבְעוֹנִים שֶׁהָיוּ גֵּרִים גְּרוּרִים וְלֹא הָיוּ גֵּרֵי אֱמֶת אֶלָּא מִן הַיִּרְאָה נִתְגַּיְּרוּ קִבַּלְתִּי אוֹתָם, וְעַל שֶׁבִּקֵּשׁ שָׁאוּל לְהִזְדַּקֵּק לָהֶם וְהָרַג הַכֹּהֲנִים שֶׁהָיוּ מַסְפִּיקִין מְזוֹנוֹתָן, הֲרַגְתִּיו. וְלֹא עוֹד אֶלָּא שֶׁהֵבֵאתִי שָׁלשׁ שָׁנִים רָעָב בִּשְׁבִילָם, שֶׁנֶּאֱמַר (שמואל ב כא, א): וַיְהִי רָעָב בִּימֵי דָוִד וגו', וּמַה אִם לַגִּבְעוֹנִים שֶׁבָּאוּ אֶצְלְכֶם לֹא פָסַלְתִּי, לְבָנַי אֲנִי פּוֹסֵל, הֱוֵי: וְלֹא דִּבֶּר ה' לִמְחוֹת וגו', וְעַל אַחַת כַּמָּה וְכַמָּה לַלְוִיִּם שֶׁהֵם מְשָׁרְתִים לְפָנַי, הֱוֵי: אַל תַּכְרִיתוּ. אַל תַּכְרִיתוּ, הֲדָא הוּא דִכְתִיב (נחום א, ז): טוֹב ה' לְמָעוֹז בְּיוֹם צָרָה, אֵין מִדּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּמִדַת בָּשָׂר וָדָם, מֶלֶךְ בָּשָׂר וָדָם שֶׁמָּרְדָה עָלָיו מְדִינָה, הוּא עוֹשֶׂה בָהּ אַנְדְּרוֹלוֹמוּסְיָא וְהוֹרֵג הַטּוֹבִים עִם הָרָעִים, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, בְּשָׁעָה שֶׁהַדּוֹר מַכְעִיס לְפָנָיו הוּא מְמַלֵּט הַצַּדִּיקִים וּמְאַבֵּד לָרְשָׁעִים, חָטָא דּוֹר אֱנוֹשׁ אִבֵּד אוֹתָם, הִצִּיל לַחֲנוֹךְ (בראשית ה, כד): וַיִּתְהַלֵּךְ חֲנוֹךְ, לָמָּה (נחום א, ז): בְּיוֹם צָרָה וְיֹדֵעַ חֹסֵי בוֹ. דּוֹר הַמַּבּוּל הִכְעִיסוּ וְאִבְּדָן וְהִצִּיל לְנֹחַ (בראשית ו, ח): וְנֹחַ מָצָא חֵן בְּעֵינֵי ה', הֱוֵי: בְּיוֹם צָרָה וְיֹדֵעַ חֹסֵי בוֹ. סְדוֹמִיִּים הִכְעִיסוּ וְאִבְּדָם וְהִצִּיל לוֹט, שֶׁנֶּאֱמַר (בראשית יט, כט): וַיְהִי בְּשַׁחֵת ה' אֶת עָרֵי הַכִּכָּר וגו', הֱוֵי: בְּיוֹם צָרָה וְיֹדֵעַ חֹסֵי בוֹ. הֵבִיא חשֶׁךְ עַל הַמִּצְרִיִּים (שמות י, כג): וּלְכָל בְּנֵי יִשְׂרָאֵל הָיָה אוֹר, הֱוֵי: בְּיוֹם צָרָה וְיֹדֵעַ חֹסֵי בוֹ, יָצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם בָּאוּ לַמִּדְבָּר עָשׂוּ אוֹתוֹ מַעֲשֶׂה חוּץ מִשִּׁבְטוֹ שֶׁל לֵוִי, שֶׁנֶּאֱמַר (שמות לב, כו): מִי לַה' אֵלָי וַיֵּאָסְפוּ אֵלָיו כָּל בְּנֵי לֵוִי, מִיָּד עָמַד משֶׁה וְהָרַג לַחוֹטְאִים עַל יְדֵי שֵׁבֶט לֵוִי, שֶׁנֶּאֱמַר (שמות לב, כח): וַיַּעֲשׂוּ בְנֵי לֵוִי כִּדְבַר משֶׁה, וְנָגַף הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֵׂי מַעֲשֵׂה הָעֵגֶל וְלֹא נָגַף שֵׁבֶט לֵוִי, שֶׁנֶּאֱמַר (שמות לב, לה): וַיִּגֹּף ה' וגו', הֱוֵי: בְּיוֹם צָרָה וְיֹדֵעַ חֹסֵי בוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא שֵׁבֶט לֵוִי חָסוּ בִּי וְקִדְשׁוּ שְׁמִי בָּעֵגֶל, הַדִין הוּא שֶׁאֵדַע אוֹתָם לְטוֹב וְאַצִּילֵם מִצָּרָה, לְפִיכָךְ הִזְהִיר לְמשֶׁה וּלְאַהֲרֹן עַל בְּנֵי קְהָת שֶׁהָיוּ לְוִיִּם שֶׁלֹא יִתְכַּלּוּ בְּמַעֲשֵׂה הָאָרוֹן, הֲדָא הוּא דִכְתִיב: אַל תַּכְרִיתוּ וגו'. | |
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| 162. Anon., Midrash Psalms, 17.3 (4th cent. CE - 9th cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 237 |
163. Augustine, The City of God, 15.5, 18.8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •ascent to heaven •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 129; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 48 | 15.5. Thus the founder of the earthly city was a fratricide. Overcome with envy, he slew his own brother, a citizen of the eternal city, and a sojourner on earth. So that we cannot be surprised that this first specimen, or, as the Greeks say, archetype of crime, should, long afterwards, find a corresponding crime at the foundation of that city which was destined to reign over so many nations, and be the head of this earthly city of which we speak. For of that city also, as one of their poets has mentioned, the first walls were stained with a brother's blood, or, as Roman history records, Remus was slain by his brother Romulus. And thus there is no difference between the foundation of this city and of the earthly city, unless it be that Romulus and Remus were both citizens of the earthly city. Both desired to have the glory of founding the Roman republic, but both could not have as much glory as if one only claimed it; for he who wished to have the glory of ruling would certainly rule less if his power were shared by a living consort. In order, therefore, that the whole glory might be enjoyed by one, his consort was removed; and by this crime the empire was made larger indeed, but inferior, while otherwise it would have been less, but better. Now these brothers, Cain and Abel, were not both animated by the same earthly desires, nor did the murderer envy the other because he feared that, by both ruling, his own dominion would be curtailed - for Abel was not solicitous to rule in that city which his brother built - he was moved by that diabolical, envious hatred with which the evil regard the good, for no other reason than because they are good while themselves are evil. For the possession of goodness is by no means diminished by being shared with a partner either permanent or temporarily assumed; on the contrary, the possession of goodness is increased in proportion to the concord and charity of each of those who share it. In short, he who is unwilling to share this possession cannot have it; and he who is most willing to admit others to a share of it will have the greatest abundance to himself. The quarrel, then, between Romulus and Remus shows how the earthly city is divided against itself; that which fell out between Cain and Abel illustrated the hatred that subsists between the two cities, that of God and that of men. The wicked war with the wicked; the good also war with the wicked. But with the good, good men, or at least perfectly good men, cannot war; though, while only going on towards perfection, they war to this extent, that every good man resists others in those points in which he resists himself. And in each individual the flesh lusts against the spirit, and the spirit against the flesh. Galatians 5:17 This spiritual lusting, therefore, can be at war with the carnal lust of another man; or carnal lust may be at war with the spiritual desires of another, in some such way as good and wicked men are at war; or, still more certainly, the carnal lusts of two men, good but not yet perfect, contend together, just as the wicked contend with the wicked, until the health of those who are under the treatment of grace attains final victory. 18.8. When Saphrus reigned as the fourteenth king of Assyria, and Orthopolis as the twelfth of Sicyon, and Criasus as the fifth of Argos, Moses was born in Egypt, by whom the people of God were liberated from the Egyptian slavery, in which they behooved to be thus tried that they might desire the help of their Creator. Some have thought that Prometheus lived during the reign of the kings now named. He is reported to have formed men out of clay, because he was esteemed the best teacher of wisdom; yet it does not appear what wise men there were in his days. His brother Atlas is said to have been a great astrologer; and this gave occasion for the fable that he held up the sky, although the vulgar opinion about his holding up the sky appears rather to have been suggested by a high mountain named after him. Indeed, from those times many other fabulous things began to be invented in Greece; yet, down to Cecrops king of Athens, in whose reign that city received its name, and in whose reign God brought His people out of Egypt by Moses, only a few dead heroes are reported to have been deified according to the vain superstition of the Greeks. Among these were Melantomice, the wife of king Criasus, and Phorbas their son, who succeeded his father as sixth king of the Argives, and Iasus, son of Triopas, their seventh king, and their ninth king, Sthenelas, or Stheneleus, or Sthenelus - for his name is given differently by different authors. In those times also, Mercury, the grandson of Atlas by his daughter Maia, is said to have lived, according to the common report in books. He was famous for his skill in many arts, and taught them to men, for which they resolved to make him, and even believed that he deserved to be, a god after death. Hercules is said to have been later, yet belonging to the same period; although some, whom I think mistaken, assign him an earlier date than Mercury. But at whatever time they were born, it is agreed among grave historians, who have committed these ancient things to writing, that both were men, and that they merited divine honors from mortals because they conferred on them many benefits to make this life more pleasant to them. Minerva was far more ancient than these; for she is reported to have appeared in virgin age in the times of Ogyges at the lake called Triton, from which she is also styled Tritonia, the inventress truly of many works, and the more readily believed to be a goddess because her origin was so little known. For what is sung about her having sprung from the head of Jupiter belongs to the region of poetry and fable, and not to that of history and real fact. And historical writers are not agreed when Ogyges flourished, in whose time also a great flood occurred - not that greatest one from which no man escaped except those who could get into the ark, for neither Greek nor Latin history knew of it, yet a greater flood than that which happened afterward in Deucalion's time. For Varro begins the book I have already mentioned at this date, and does not propose to himself, as the starting-point from which he may arrive at Roman affairs, anything more ancient than the flood of Ogyges, that is, which happened in the time of Ogyges. Now our writers of chronicles - first Eusebius, and afterwards Jerome, who entirely follow some earlier historians in this opinion - relate that the flood of Ogyges happened more than three hundred years after, during the reign of Phoroneus, the second king of Argos. But whenever he may have lived, Minerva was already worshipped as a goddess when Cecrops reigned in Athens, in whose reign the city itself is reported to have been rebuilt or founded. |
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| 164. Marinus, Vita Proclus, 3.1-3.7, 28.30-28.33, 29.1-29.39, 30.1-30.11 (4th cent. CE - 5th cent. CE) Tagged with subjects: •ascent of human soul to heaven Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 236, 237 |
| 165. Ambrose, On Orthodox Faith, 4.1 (4th cent. CE - 4th cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 57 |
| 166. Anon., Exodus Rabbah, 62 (4th cent. CE - 9th cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 40 |
| 167. Anon., Apostolic Constitutions, 8.5 (4th cent. CE - 4th cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 50 |
| 168. Proclus, Theologia Platonica ( ), 4.5, 4.9, 4.9, 4.26, 21.27-22.8229, 28.24-29.2232, 30.12-31.5231, 31.12-16232 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan |
| 169. Proclus, Institutio Theologica, 211 (5th cent. CE - 5th cent. CE) Tagged with subjects: •ascent of human soul to heaven Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 261 |
| 170. Proclus, In Platonis Parmenidem Commentarii, 4.949.11-4.949.31 (5th cent. CE - 5th cent. CE) Tagged with subjects: •ascent of human soul to heaven Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 228 |
| 171. Proclus, In Platonis Cratylum Commentaria, 32.29-30, 71 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 172. Proclus, Hymni, 14, 18, 1 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 236, 237 |
| 173. Proclus, In Platonis Timaeum Commentarii, 2, 2, 207.17-21 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 237 |
| 174. Anon., Avot Derabbi Nathan B, 46 (6th cent. CE - 8th cent. CE) Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 371 |
| 175. Anon., Pirqe Rabbi Eliezer, None Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 47 |
| 176. Anon., Pseudo-Yonatan, None Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 37 |
| 177. Anon., Merkava Rabba, 655-672, 674-708, 673 Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 144, 248, 269 |
| 178. Anon., Massekhet Hekhalot, 49-50, 48 Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 330 |
| 179. Anon., Odes of Solomon, 4.8, 11.16-11.17, 20.7, 36.1-36.2 Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 176, 237 |
| 180. Anon., Second Sahidic Life of Pachomius, 3 Tagged with subjects: •ascent to heaven Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 331 |
| 181. Dead Sea Scrolls, Targum of The Song of Songs, 1.1, 2.3, 5.10, 5.16 Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 529 |
| 182. Dead Sea Scrolls, 4Q405, None Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 160 |
| 183. Valerius Maximus, Memorable Deeds And Sayings, 5.3.1 Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 137 |
| 184. Velleius Paterculus, Roman History, 2.59.3 Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 183 |
185. Vergil, Aeneis, 1.28, 2.724, 4.278, 6.789-6.807 Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 127, 131, 143, 150, 200 | 1.28. that of the Trojan blood there was a breed 2.724. not such, Achilles, thy pretended sire, 4.278. Such tidings broadcast on the lips of men 6.789. To fight in unjust cause, and break all faith 6.790. With their own lawful lords. Seek not to know 6.791. What forms of woe they feel, what fateful shape 6.792. of retribution hath o'erwhelmed them there. 6.793. Some roll huge boulders up; some hang on wheels, 6.794. Lashed to the whirling spokes; in his sad seat 6.795. Theseus is sitting, nevermore to rise; 6.796. Unhappy Phlegyas uplifts his voice 6.797. In warning through the darkness, calling loud, 6.798. ‘0, ere too late, learn justice and fear God!’ 6.799. Yon traitor sold his country, and for gold 6.800. Enchained her to a tyrant, trafficking 6.801. In laws, for bribes enacted or made void; 6.802. Another did incestuously take 6.803. His daughter for a wife in lawless bonds. 6.804. All ventured some unclean, prodigious crime; 6.805. And what they dared, achieved. I could not tell, 6.806. Not with a hundred mouths, a hundred tongues, 6.807. Or iron voice, their divers shapes of sin, |
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| 186. Babylonian Talmud, Yadaim, 3.5 Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 378 |
| 187. Anon., Fragment Targum of Genesis, 5.24 Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 37, 38 |
| 188. Anon., Pesikta Rabbati, 21, 10 Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 237 |
| 189. Anon., 2 Enoch, 7.4, 8.1, 9.17-9.18, 10.1, 20.3-20.4, 22.9-22.11, 24.1, 24.3, 36.1, 40.2, 42.3-42.14 Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 46, 47, 49, 51, 160, 191, 393 |
| 190. Anon., 3 Baruch, 12, 11 Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 139 |
| 191. Vergil, Eclogues, 1.6-1.8, 4.17 Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 110, 131 |
| 192. Anon., Pesiqta De Rav Kahana, 21-22, 12 Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 316 |
| 193. Anon., 3 Enoch, 1.12, 16.1-16.5, 18.3, 18.23-18.25, 26.1, 27.2, 33.2 Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 44, 160, 248, 256, 330 |
| 194. Anon., Ascension of Isaiah, 1.3, 2.9-2.10, 4.13-4.15, 4.17, 7.2, 7.21, 7.25, 7.37, 8.7, 8.19-8.20, 9.9, 9.24-9.25, 9.27-9.28, 9.30-9.32, 10.12-10.15, 11.23-11.26, 11.32, 11.35 Tagged with subjects: •nan Found in books: Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 125, 126; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 50, 83, 146, 160, 190, 191, 195, 197 |
| 195. Cyril of Jerusalem, Catechetical Lectures, 14.25 Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 57 |
196. Anon., 4 Ezra, 3.4-3.5, 4.8, 5.50-5.51, 8.21, 14.10 Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 18, 20, 93, 95, 126 | 3.4. "O sovereign Lord, didst thou not speak at the beginning when thou didst form the earth -- and that without help -- and didst command the dust 3.5. and it gave thee Adam, a lifeless body? Yet he was the workmanship of thy hands, and thou didst breathe into him the breath of life, and he was made alive in thy presence. 4.8. Perhaps you would have said to me, `I never went down into the deep, nor as yet into hell, neither did I ever ascend into heaven.' 5.50. Then I inquired and said, "Since thou hast now given me the opportunity, let me speak before thee. Is our mother, of whom thou hast told me, still young? Or is she now approaching old age?" 5.51. He replied to me, "Ask a woman who bears children, and she will tell you. 8.21. whose throne is beyond measure and whose glory is beyond comprehension, before whom the hosts of angels stand trembling 14.10. For the age has lost its youth, and the times begin to grow old. |
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| 197. Epigraphy, Cil, 6.701-6.702, 9.2628 Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 64, 137 |
| 198. Epigraphy, Ils, 64 Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 120 |
| 199. Anon., Apocalypse of Abraham, 10.9, 15.1, 18.8-18.11 Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 18, 83, 297, 317, 397 |
| 200. Anon., Apocalypse of Moses, 35.1, 37.3, 40.1 Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 393, 394, 395 |
201. Anon., Midrash On Song of Songs, 1.4, 1.19, 1.28 Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 75, 438, 475 | 1.4. "An additional meaning: \"See a man diligent in his work, before kings he will stand, he will not stand before mean men\", this is Rabbi Hanina. He (Rabbi Hanina) said: \"Once I saw men of the city bringing up (lit., i.e offering, sacrificing) burnt-offerings and peace-offerings. I said, \"All of them are bringing up peace-offerings to Jerusalem and I am not bringing up anything!? What will I do? Immediately I went out to the wilderness of the city, in the ruins of the city, and there I found one stone, I went out, cracked it, chiseled it, and polished it. He said, \"Behold, it is upon me to ascend to Jerusalem.\" He sought to procure workers for himself. He said to them, \"You (plural) bring up to me this stone to Jerusalem.\" He said to him, \"Give us our wages\", 100 gold pieces (\"Zahuvim\" lit. , a type of gold-based currency), and we will bring your stone up to you, to Jerusalem.\" He said to them, \"And thus, from where will I have 100 gold pieces or 50 gold pieces to give to you all!?\" And he did not find for the hour, immediately they went to them. Immediately The Holy One Blessed Be He summoned to him 5 angels, with the appearance of the men (\"Sons of man\" lit.). They said to him, \"Our teacher/master, give to us 5 selas, and we will bring up your stone to Jerusalem, and only that you will give your hand with us. And he he gave his hand with them, and they were found standing in Jerusalem. He sought to give to them their wages, but he could not find them. The story came to the Chamber of Hewn Stone (the High Court). They said to him, \"Our teacher is similar to the ministering angels, they brought up your stone to Jerusalem!\" Immediately he gave to the Wise Men the wages that he was to pay with the angels.", |
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202. Vergil, Georgics, 1.32, 2.476 Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 107, 110| 1.32. anne novum tardis sidus te mensibus addas, 2.476. quarum sacra fero ingenti percussus amore, | |
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| 203. Anon., Joseph And Aseneth, 14 Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 29 |
| 204. Anon., Arabic Life of Pachomius, 352, 569, 591, 304 Tagged with subjects: •nan Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 331 |
| 205. Anon., Maase Merkava, 544-582, 584-596, 583 Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 246, 248, 249 |
| 206. Nag Hammadi, Apocryphon of John (Nhc Ii), 4.19-4.28 Tagged with subjects: •ascent to heaven Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 209 |
207. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 332| 17a. והנאך ועליו נתפסת אמר לו עקיבא הזכרתני פעם אחת הייתי מהלך בשוק העליון של ציפורי ומצאתי אחד ומתלמידי ישו הנוצרי ויעקב איש כפר סכניא שמו אמר לי כתוב בתורתכם (דברים כג, יט) לא תביא אתנן זונה [וגו'] מהו לעשות הימנו בהכ"ס לכ"ג ולא אמרתי לו כלום,אמר לי כך לימדני ישו הנוצרי (מיכה א, ז) כי מאתנן זונה קבצה ועד אתנן זונה ישובו ממקום הטנופת באו למקום הטנופת ילכו,והנאני הדבר על ידי זה נתפסתי למינות ועברתי על מה שכתוב בתורה (משלי ה, ח) הרחק מעליה דרכך זו מינות ואל תקרב אל פתח ביתה זו הרשות ואיכא דאמרי הרחק מעליה דרכך זו מינות והרשות ואל תקרב אל פתח ביתה זו זונה וכמה אמר רב חסדא ארבע אמות,ורבנן [האי] מאתנן זונה מאי דרשי ביה כדרב חסדא דאמר רב חסדא כל זונה שנשכרת לבסוף היא שוכרת שנאמר (יחזקאל טז, לד) ובתתך אתנן ואתנן לא נתן לך [ותהי להפך],ופליגא דרבי פדת דא"ר פדת לא אסרה תורה אלא קריבה של גלוי עריות בלבד שנא' (ויקרא יח, ו) איש איש אל כל שאר בשרו לא תקרבו לגלות ערוה,עולא כי הוה אתי מבי רב הוה מנשק להו לאחתיה אבי ידייהו ואמרי לה אבי חדייהו ופליגא דידיה אדידיה דאמר עולא קריבה בעלמא אסור משום לך לך אמרין נזירא סחור סחור לכרמא לא תקרב,(משלי ל, טו) לעלוקה שתי בנות הב הב מאי הב הב אמר מר עוקבא [קול] שתי בנות שצועקות מגיהנם ואומרות בעוה"ז הבא הבא ומאן נינהו מינות והרשות איכא דאמרי אמר רב חסדא אמר מר עוקבא קול גיהנם צועקת ואומרת הביאו לי שתי בנות שצועקות ואומרות בעולם הזה הבא הבא,(משלי ב, יט) כל באיה לא ישובון ולא ישיגו אורחות חיים וכי מאחר שלא שבו היכן ישיגו ה"ק ואם ישובו לא ישיגו אורחות חיים,למימרא דכל הפורש ממינות מיית והא ההיא דאתאי לקמיה דרב חסדא ואמרה ליה קלה שבקלות עשתה בנה הקטן מבנה הגדול ואמר לה רב חסדא טרחו לה בזוודתא ולא מתה,מדקאמרה קלה שבקלות עשתה מכלל דמינות [נמי] הויא בה ההוא דלא הדרא בה שפיר ומש"ה לא מתה,איכא דאמרי ממינות אין מעבירה לא והא ההיא דאתאי קמיה דרב חסדא וא"ל [ר"ח זוידו לה זוודתא] ומתה מדקאמרה קלה שבקלות מכלל דמינות נמי הויא בה,ומעבירה לא והתניא אמרו עליו על ר"א בן דורדיא שלא הניח זונה אחת בעולם שלא בא עליה פעם אחת שמע שיש זונה אחת בכרכי הים והיתה נוטלת כיס דינרין בשכרה נטל כיס דינרין והלך ועבר עליה שבעה נהרות בשעת הרגל דבר הפיחה אמרה כשם שהפיחה זו אינה חוזרת למקומה כך אלעזר בן דורדיא אין מקבלין אותו בתשובה,הלך וישב בין שני הרים וגבעות אמר הרים וגבעות בקשו עלי רחמים אמרו לו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו נד, י) כי ההרים ימושו והגבעות תמוטינה אמר שמים וארץ בקשו עלי רחמים אמרו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו נא, ו) כי שמים כעשן נמלחו והארץ כבגד תבלה,אמר חמה ולבנה בקשו עלי רחמים אמרו לו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו כד, כג) וחפרה הלבנה ובושה החמה אמר כוכבים ומזלות בקשו עלי רחמים אמרו לו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו לד, ד) ונמקו כל צבא השמים,אמר אין הדבר תלוי אלא בי הניח ראשו בין ברכיו וגעה בבכיה עד שיצתה נשמתו יצתה בת קול ואמרה ר"א בן דורדיא מזומן לחיי העולם הבא [והא הכא בעבירה הוה ומית] התם נמי כיון דאביק בה טובא כמינות דמיא,בכה רבי ואמר יש קונה עולמו בכמה שנים ויש קונה עולמו בשעה אחת ואמר רבי לא דיין לבעלי תשובה שמקבלין אותן אלא שקורין אותן רבי,ר' חנינא ור' יונתן הוו קאזלי באורחא מטו להנהו תרי שבילי חד פצי אפיתחא דעבודת כוכבים וחד פצי אפיתחא דבי זונות אמר ליה חד לחבריה ניזיל אפיתחא דעבודת כוכבים | 17a. b and you derived pleasure from it, and because of /b this b you were held responsible /b by Heaven. Rabbi Eliezer b said to him: Akiva, /b you are right, as b you have reminded me /b that b once I was walking in the upper marketplace of Tzippori, and I found a man /b who was one b of the students of Jesus the Nazarene, and his name was Ya’akov of Kefar Sekhanya. He said to me: It is written in your Torah: “You shall not bring the payment to a prostitute, /b or the price of a dog, into the house of the Lord your God” (Deuteronomy 23:19). b What is /b the i halakha /i : Is it permitted b to make from /b the payment to a prostitute for services rendered b a bathroom for a High Priest /b in the Temple? b And I said nothing to him /b in response., b He said to me: Jesus the Nazarene taught me the following: /b It is permitted, as derived from the verse: b “For of the payment to a prostitute she has gathered them, and to the payment to a prostitute they shall return” /b (Micah 1:7). Since the coins b came from a place of filth, let them go to a place of filth /b and be used to build a bathroom., b And I derived pleasure from the statement, /b and b due to this, I was arrested for heresy /b by the authorities, because b I transgressed that which is written in the Torah: /b “Remove your way far from her, and do not come near the entrance of her house” (Proverbs 5:8). b “Remove your way far from her,” this /b is a reference to b heresy; “and do not come near the entrance of her house,” this /b is a reference to b the ruling authority. /b The Gemara notes: b And there are /b those b who say /b a different interpretation: b “Remove your way far from her,” this /b is a reference to b heresy and the ruling authority; “and do not come near the entrance of her house,” this /b is a reference to b a prostitute. And how much /b distance must one maintain from a prostitute? b Rav Ḥisda said: Four cubits. /b ,With regard to the derivation of the verse by Jesus the Nazarene, the Gemara asks: b And what do the Sages derive from this /b phrase: b “Payment to a prostitute”? /b The Gemara answers: They explain it b in accordance with /b the opinion b of Rav Ḥisda, as Rav Ḥisda says: Any prostitute who hires herself /b out to others for money will become so attached to this practice that b ultimately, /b when others no longer wish to hire her, b she /b will b hire /b others to engage in intercourse with her. b As it is stated: “And in that you gave payment, and no payment is given to you, therefore you are contrary” /b (Ezekiel 16:34).,The Gemara comments: b And /b Rav Ḥisda, who stated above that the Torah requires one to maintain a distance of four cubits from a prostitute, b disagrees with /b the opinion b of Rabbi Pedat. As Rabbi Pedat says: The Torah prohibited only intimacy that involves engaging in prohibited sexual relations, as it is stated: “None of you shall approach to any that is near of kin to him, to uncover their nakedness” /b (Leviticus 18:6). The prohibition against intimacy in the Torah applies exclusively to sexual intercourse, and all other kinds of intimacy that do not include actual intercourse are not included in the prohibition.,The Gemara relates: b When Ulla would come from the study hall, he would kiss his sisters on their hands. And some say: On their chests. And /b the Gemara points out that this action of b his disagrees with /b another ruling that Ulla b himself /b issued, b as Ulla says: Mere intimacy /b with a woman with whom one is prohibited from engaging in sexual intercourse is b prohibited, due to /b the maxim: b Go, go, we say to a nazirite, go around, go around /b but b do not come near to the vineyard. /b Just as a nazirite is warned not even to come into close proximity of a vineyard lest he consume a product of the vine, so too one is obligated to distance himself from anyone with whom intercourse is forbidden.,§ In connection to the earlier mention of heresy and the ruling authorities, the Gemara cites a verse: b “The horseleech has two daughters: Give, give” /b (Proverbs 30:15). b What /b is meant by b “give, give”? Mar Ukva says: /b This is the b voice /b of b the two daughters who cry /b out b from Gehenna /b due to their suffering; b and /b they are the ones who b say in this world: Give, give, /b demanding dues and complete allegiance. b And who are they? /b They are b heresy and the ruling authority. There are /b those b who say /b that b Rav Ḥisda says /b that b Mar Ukva says: The voice of Gehenna cries /b out b and says: Bring me two daughters who cry and say in this world: Give, give. /b ,The following verse in Proverbs makes reference to a foreign woman, which according to the Sages is a euphemism for heresy: b “None that go to her return, neither do they attain the paths of life” /b (Proverbs 2:19). The Gemara asks: b Since /b those that are drawn to heresy b do not return, /b from b where would they attain /b the path of life? Why is it necessary for the verse to add that they do not attain the paths of life? The Gemara explains that b this /b is what the verse b is saying: /b In general, those who go to her do not return, b and /b even b if they return, they do not attain the paths of life, /b i.e., the pain of their regret will shorten their lives.,The Gemara asks: Is this b to say that anyone who separates /b himself b from heresy /b and returns from his mistaken ways must b die? But /b what about b that /b woman b who came before Rav Ḥisda /b to confess to him, b and she said to him: The lightest of the light, /b i.e., the least of the sins that she committed, is that b she conceived her younger son from /b engaging in intercourse with b her older son. And Rav Ḥisda said to her: Prepare funeral shrouds for her, /b i.e., yourself, as you will certainly die soon, b but she did not die. /b ,The above incident refutes the claim that anyone who repents for the sin of heresy must die, as b from /b the fact b that she said /b that b the lightest of the light /b of her sins was that b she conceived /b one son from engaging in intercourse with another son, b by inference /b one can learn b that she was also involved in heresy, /b and yet she did not die. The Gemara answers: b That /b is a case b where /b the woman b did not repent properly, and due to that /b reason b she did not die. /b , b There are /b those b who say /b there is a different version of the objection to the Gemara’s statement that those who repent for the sin of heresy must die: Is that to say that if one repents b for /b the sin of b heresy, yes, /b the result is death, whereas if one repents b for /b the b sin /b of forbidden sexual intercourse he does b not /b die? b But /b what about b that /b woman b who came before Rav Ḥisda /b to confess to him b and Rav Ḥisda said to /b those present: b Prepare funeral shrouds for her, and she died? /b The Gemara answers: b From /b the fact b that she said: The lightest of the light, by inference /b one can learn b that she was also involved in heresy. /b ,The Gemara asks: b And /b is it correct that one who repents b of the sin /b of forbidden sexual intercourse does b not /b die? b But isn’t it taught /b in a i baraita /i : b They said about Rabbi Elazar ben Durdayya that /b he was so promiscuous that b he did not leave one prostitute in the world with whom he did not engage in sexual intercourse. Once, he heard that there was one prostitute in /b one of the b cities overseas who would take a purse /b full of b dinars as her payment. He took a purse /b full of b dinars and went and crossed seven rivers /b to reach b her. When /b they were engaged in the b matters /b to which they were b accustomed, /b a euphemism for intercourse, b she passed wind /b and b said: Just as this passed wind /b will b not return to its place, so too Elazar ben Durdayya will not be accepted in repentance, /b even if he were to try to repent.,This statement deeply shocked Elazar ben Durdayya, and b he went and sat between two mountains and hills /b and b said: Mountains and hills, pray for mercy on my /b behalf, so that my repentance will be accepted. b They said to him: Before we pray for mercy on your /b behalf, b we must pray for mercy on our own /b behalf, b as it is stated: “For the mountains may depart, and the hills be removed” /b (Isaiah 54:10). b He said: Heaven and earth, pray for mercy on my /b behalf. b They said /b to him: b Before we pray for mercy on your /b behalf, b we must pray for mercy on our own /b behalf, b as it is stated: “For the heavens shall vanish away like smoke, and the earth shall wax old like a garment” /b (Isaiah 51:6)., b He said: Sun and moon, pray for mercy on my /b behalf. b They said to him: Before we pray for mercy on your /b behalf, b we must pray for mercy on our own /b behalf, b as it is stated: “Then the moon shall be confounded, and the sun ashamed” /b (Isaiah 24:23). b He said: Stars and constellations, pray for mercy on my /b behalf. b They said to him: Before we pray for mercy on your /b behalf, b we must pray for mercy on our own /b behalf, b as it is stated: “And all the hosts of heaven shall molder away” /b (Isaiah 34:4).,Elazar ben Durdayya b said: /b Clearly b the matter depends on nothing other than myself. He placed his head between his knees and cried loudly until his soul left /b his body. b A Divine Voice emerged and said: Rabbi Elazar ben Durdayya is destined for life in the World-to-Come. /b The Gemara explains the difficulty presented by this story: b And here /b Elazar ben Durdayya b was /b guilty of b the sin /b of forbidden sexual intercourse, b and /b yet b he died /b once he repented. The Gemara answers: b There too, since he was attached so strongly /b to the sin, to an extent that transcended the physical temptation he felt, b it is similar to heresy, /b as it had become like a form of idol worship for him.,When b Rabbi /b Yehuda HaNasi heard this story of Elazar ben Durdayya, b he wept and said: There is /b one who b acquires his /b share in the World-to-Come only b after many years /b of toil, b and there is /b one who b acquires his /b share in the World-to-Come b in one moment. And Rabbi /b Yehuda HaNasi further b says: Not only are penitents accepted, but they are even called: Rabbi, /b as the Divine Voice referred to Elazar ben Durdayya as Rabbi Elazar ben Durdayya.,§ In relation to the issue of distancing oneself from idol worship and prostitution, the Gemara relates: b Rabbi Ḥanina and Rabbi Yonatan were /b once b walking along the road /b when b they came to a certain two paths, one /b of which b branched off toward the entrance of /b a place of b idol worship, and /b the other b one branched off toward the entrance of a brothel. One said to the other: Let us go by /b the path that leads to b the entrance /b of the place b of idol worship, /b |
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| 208. Dead Sea Scrolls, Targum of Ezekiel, 1.8, 33.6 Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 38, 399 |
| 209. Dead Sea Scrolls, 4Q203, None Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 46 |
| 210. Dead Sea Scrolls, Masada Shirshabb, 2.16-2.22 Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 46 |
| 211. Anon., Hekhalot Zutarti, None Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 244, 266, 268, 270, 271, 330, 407 |
| 212. Anon., Life of Enoch Jellinek, None Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 46 |
| 213. Dead Sea Scrolls, 4Qenoch, 6.20-6.25 Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 305 |
| 214. Dead Sea Scrolls, 4Q213, 1.2.15-1.2.18 Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 306 |
| 215. Dead Sea Scrolls, Targum of Psalms, 68.19 Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 606 |
| 216. Manilius, Astronomica, 1.1-1.10, 1.798-1.803 Tagged with subjects: •deification, ascent to heavens Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 104, 106, 107, 108 |
| 217. Theophilus, Trimorphic Protennoia, 45.12-45.20, 48.7-48.33 Tagged with subjects: •ascent to heaven Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 205 |
| 218. Anon., Coptic Life of Pachomius, 22, 25, 28, 34, 54, 73, 82-83, 93, 8 Tagged with subjects: •nan Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 331 |
| 219. Philo of Alexandria, Vita Adam, 25.3 Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 394 |
| 220. Anon., Tanhuma, None Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 316 |
| 221. Anon., Hekhalot Rabbati, 1.1, 1.2, 1.3, 2.1, 2.2, 17.1-25.6, 17.6, 18, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 198-(?)250, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302, 303, 304, 305, 306 Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 235, 242, 268, 335 |
| 222. Anon., Tanchuma (Buber), None Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 332 |
| 223. Dead Sea Scrolls, 4Qberakhot, 0 Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 338 |
| 224. Anon., Targum of 2, 2.9-2.11 Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 36, 38 |
| 225. Dead Sea Scrolls, Targum of Proverbs, 24.11 Tagged with subjects: •ascent to heaven Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 38 |
| 229. Anon., Testament of Abraham A, 10, 14-15, 11 Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 47, 76 |
| 236. Eusebius of Caesarea, First Greek Life of Pachomius, 135-136, 27, 30-31, 43, 48, 81, 88, 93, 23 Tagged with subjects: •nan Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 331 |
