|1. Septuagint, Tobit, 3.11-3.15, 8.5-8.6, 12.11 (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Aseneth • Joseph and Aseneth
Found in books: Gera (2014), Judith, 296, 303; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 61; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 7
3.11 So she prayed by her window and said, "Blessed art thou, O Lord my God, and blessed is thy holy and honored name for ever. May all thy works praise thee for ever. 3.12 And now, O Lord, I have turned my eyes and my face toward thee. 3.13 Command that I be released from the earth and that I hear reproach no more. 3.14 Thou knowest, O Lord, that I am innocent of any sin with man, 3.15 and that I did not stain my name or the name of my father in the land of my captivity. I am my fathers only child, and he has no child to be his heir, no near kinsman or kinsmans son for whom I should keep myself as wife. Already seven husbands of mine are dead. Why should I live? But if it be not pleasing to thee to take my life, command that respect be shown to me and pity be taken upon me, and that I hear reproach no more."
8.5 And Tobias began to pray, "Blessed art thou, O God of our fathers,and blessed be thy holy and glorious name for ever. Let the heavens and all thy creatures bless thee. 8.6 Thou madest Adam and gavest him Eve his wife as a helper and support.From them the race of mankind has sprung.Thou didst say, `It is not good that the man should be alone;let us make a helper for him like himself.
12.11 I will not conceal anything from you. I have said, `It is good to guard the secret of a king, but gloriously to reveal the works of God.'' None
|2. Hebrew Bible, Exodus, 16.4, 16.14, 16.20-16.21, 16.31, 26.31 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aseneth • Joseph & Aseneth • Joseph and Aseneth (JosAs) • marriage, Joseph and Aseneth, of
Found in books: Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 251; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 299, 318; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 47, 52, 65
16.4 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן־הַשָּׁמָיִם וְיָצָא הָעָם וְלָקְטוּ דְּבַר־יוֹם בְּיוֹמוֹ לְמַעַן אֲנַסֶּנּוּ הֲיֵלֵךְ בְּתוֹרָתִי אִם־לֹא׃
16.14 וַתַּעַל שִׁכְבַת הַטָּל וְהִנֵּה עַל־פְּנֵי הַמִּדְבָּר דַּק מְחֻסְפָּס דַּק כַּכְּפֹר עַל־הָאָרֶץ׃' '16.21 וַיִּלְקְטוּ אֹתוֹ בַּבֹּקֶר בַּבֹּקֶר אִישׁ כְּפִי אָכְלוֹ וְחַם הַשֶּׁמֶשׁ וְנָמָס׃
16.31 וַיִּקְרְאוּ בֵית־יִשְׂרָאֵל אֶת־שְׁמוֹ מָן וְהוּא כְּזֶרַע גַּד לָבָן וְטַעְמוֹ כְּצַפִּיחִת בִּדְבָשׁ׃
26.31 וְעָשִׂיתָ פָרֹכֶת תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר מַעֲשֵׂה חֹשֵׁב יַעֲשֶׂה אֹתָהּ כְּרֻבִים׃'' None
16.4 Then said the LORD unto Moses: ‘Behold, I will cause to rain bread from heaven for you; and the people shall go out and gather a day’s portion every day, that I may prove them, whether they will walk in My law, or not.
16.14 And when the layer of dew was gone up, behold upon the face of the wilderness a fine, scale-like thing, fine as the hoar-frost on the ground.
16.20 Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and rotted; and Moses was wroth with them. 16.21 And they gathered it morning by morning, every man according to his eating; and as the sun waxed hot, it melted.
16.31 And the house of Israel called the name thereof Manna; and it was like coriander seed, white; and the taste of it was like wafers made with honey.
26.31 And thou shalt make a veil of blue, and purple, and scarlet, and fine twined linen; with cherubim the work of the skilful workman shall it be made.'' None
|3. Hebrew Bible, Genesis, 41.45-41.47, 41.50-41.52, 46.20, 49.5-49.7 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Asenath • Asenath (Aseneth) • Aseneth • Demetrius, Chronographer, Joseph’s marriage to Asenath • Joseph & Aseneth • Joseph and Aseneth • Joseph and Aseneth (Asenath) • Joseph and Aseneth (JosAs) • Susanna, and Aseneth • idolatry, in Joseph and Aseneth • marriage, Joseph and Aseneth, of
Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 136; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 204, 205, 211, 212, 217; Gera (2014), Judith, 296, 303; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 128; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 127, 128; Levison (2009), Filled with the Spirit, 369; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 251; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 223, 297, 301, 302, 311, 322; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 107, 159; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 34; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 354; Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 6
41.45 וַיִּקְרָא פַרְעֹה שֵׁם־יוֹסֵף צָפְנַת פַּעְנֵחַ וַיִּתֶּן־לוֹ אֶת־אָסְנַת בַּת־פּוֹטִי פֶרַע כֹּהֵן אֹן לְאִשָּׁה וַיֵּצֵא יוֹסֵף עַל־אֶרֶץ מִצְרָיִם׃ 41.46 וְיוֹסֵף בֶּן־שְׁלֹשִׁים שָׁנָה בְּעָמְדוֹ לִפְנֵי פַּרְעֹה מֶלֶךְ־מִצְרָיִם וַיֵּצֵא יוֹסֵף מִלִּפְנֵי פַרְעֹה וַיַּעְבֹר בְּכָל־אֶרֶץ מִצְרָיִם׃ 41.47 וַתַּעַשׂ הָאָרֶץ בְּשֶׁבַע שְׁנֵי הַשָּׂבָע לִקְמָצִים׃' '41.51 וַיִּקְרָא יוֹסֵף אֶת־שֵׁם הַבְּכוֹר מְנַשֶּׁה כִּי־נַשַּׁנִי אֱלֹהִים אֶת־כָּל־עֲמָלִי וְאֵת כָּל־בֵּית אָבִי׃ 41.52 וְאֵת שֵׁם הַשֵּׁנִי קָרָא אֶפְרָיִם כִּי־הִפְרַנִי אֱלֹהִים בְּאֶרֶץ עָנְיִי׃
49.5 שִׁמְעוֹן וְלֵוִי אַחִים כְּלֵי חָמָס מְכֵרֹתֵיהֶם׃ 49.6 בְּסֹדָם אַל־תָּבֹא נַפְשִׁי בִּקְהָלָם אַל־תֵּחַד כְּבֹדִי כִּי בְאַפָּם הָרְגוּ אִישׁ וּבִרְצֹנָם עִקְּרוּ־שׁוֹר׃ 49.7 אָרוּר אַפָּם כִּי עָז וְעֶבְרָתָם כִּי קָשָׁתָה אֲחַלְּקֵם בְּיַעֲקֹב וַאֲפִיצֵם בְּיִשְׂרָאֵל׃'' None
41.45 And Pharaoh called Joseph’s name Zaphenath-paneah; and he gave him to wife Asenath the daughter of Poti-phera priest of On. And Joseph went out over the land of Egypt.— 41.46 And Joseph was thirty years old when he stood before Pharaoh king of Egypt.—And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. 41.47 And in the seven years of plenty the earth brought forth in heaps.
41.50 And unto Joseph were born two sons before the year of famine came, whom Asenath the daughter of Poti-phera priest of On bore unto him. 41.51 And Joseph called the name of the first-born Manasseh: ‘for God hath made me forget all my toil, and all my father’s house.’ 41.52 And the name of the second called he Ephraim: ‘for God hath made me fruitful in the land of my affliction.’
46.20 And unto Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath the daughter of Poti-phera priest of On bore unto him.
49.5 Simeon and Levi are brethren; Weapons of violence their kinship. 49.6 Let my soul not come into their council; Unto their assembly let my glory not be not united; For in their anger they slew men, And in their self-will they houghed oxen. 49.7 Cursed be their anger, for it was fierce, And their wrath, for it was cruel; I will divide them in Jacob, And scatter them in Israel' ' None
|4. Hebrew Bible, Leviticus, 16.12-16.13 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aseneth
Found in books: Gera (2014), Judith, 303; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 65
16.12 וְלָקַח מְלֹא־הַמַּחְתָּה גַּחֲלֵי־אֵשׁ מֵעַל הַמִּזְבֵּחַ מִלִּפְנֵי יְהוָה וּמְלֹא חָפְנָיו קְטֹרֶת סַמִּים דַּקָּה וְהֵבִיא מִבֵּית לַפָּרֹכֶת׃ 16.13 וְנָתַן אֶת־הַקְּטֹרֶת עַל־הָאֵשׁ לִפְנֵי יְהוָה וְכִסָּה עֲנַן הַקְּטֹרֶת אֶת־הַכַּפֹּרֶת אֲשֶׁר עַל־הָעֵדוּת וְלֹא יָמוּת׃'' None
16.12 And he shall take a censer full of coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the veil. 16.13 And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the ark-cover that is upon the testimony, that he die not.'' None
|5. Hebrew Bible, Numbers, 11.4, 11.7-11.9 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Asenath • Aseneth • Joseph & Aseneth • Joseph and Aseneth
Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 299; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 47, 52; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 354
11.4 וְהָאסַפְסֻף אֲשֶׁר בְּקִרְבּוֹ הִתְאַוּוּ תַּאֲוָה וַיָּשֻׁבוּ וַיִּבְכּוּ גַּם בְּנֵי יִשְׂרָאֵל וַיֹּאמְרוּ מִי יַאֲכִלֵנוּ בָּשָׂר׃
11.7 וְהַמָּן כִּזְרַע־גַּד הוּא וְעֵינוֹ כְּעֵין הַבְּדֹלַח׃ 11.8 שָׁטוּ הָעָם וְלָקְטוּ וְטָחֲנוּ בָרֵחַיִם אוֹ דָכוּ בַּמְּדֹכָה וּבִשְּׁלוּ בַּפָּרוּר וְעָשׂוּ אֹתוֹ עֻגוֹת וְהָיָה טַעְמוֹ כְּטַעַם לְשַׁד הַשָּׁמֶן׃ 11.9 וּבְרֶדֶת הַטַּל עַל־הַמַּחֲנֶה לָיְלָה יֵרֵד הַמָּן עָלָיו׃'' None
11.4 And the mixed multitude that was among them fell a lusting; and the children of Israel also wept on their part, and said: ‘Would that we were given flesh to eat!
11.7 Now the manna was like coriander seed, and the appearance thereof as the appearance of bdellium. 11.8 The people went about, and gathered it, and ground it in mills, or beat it in mortars, and seethed it in pots, and made cakes of it; and the taste of it was as the taste of a cake baked with oil. 11.9 And when the dew fell upon the camp in the night, the manna fell upon it.—'' None
|6. Hebrew Bible, Daniel, 6.11 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Aseneth • Joseph & Aseneth
Found in books: Gera (2014), Judith, 303; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 312
6.11 וְדָנִיֵּאל כְּדִי יְדַע דִּי־רְשִׁים כְּתָבָא עַל לְבַיְתֵהּ וְכַוִּין פְּתִיחָן לֵהּ בְּעִלִּיתֵהּ נֶגֶד יְרוּשְׁלֶם וְזִמְנִין תְּלָתָה בְיוֹמָא הוּא בָּרֵךְ עַל־בִּרְכוֹהִי וּמְצַלֵּא וּמוֹדֵא קֳדָם אֱלָהֵהּ כָּל־קֳבֵל דִּי־הֲוָא עָבֵד מִן־קַדְמַת דְּנָה׃'' None
6.11 And when Daniel knew that the writing was signed, he went into his house—now his windows were open in his upper chamber toward Jerusalem—and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.'' None
|7. Septuagint, 3 Maccabees, 2.1-2.19, 6.1, 6.3 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Asenath (Aseneth) • Aseneth • Egypt, Joseph’s marriage to Asenath • Joseph & Aseneth • Joseph and Aseneth (Asenath)
Found in books: Gera (2014), Judith, 55; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 314, 315, 404; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 57
2.1 And because you love the house of Israel, you promised that if we should have reverses, and tribulation should overtake us, you would listen to our petition when we come to this place and pray.
2.1 Then the high priest Simon, facing the sanctuary, bending his knees and extending his hands with calm dignity, prayed as follows: 2.2 "Lord, Lord, king of the heavens, and sovereign of all creation, holy among the holy ones, the only ruler, almighty, give attention to us who are suffering grievously from an impious and profane man, puffed up in his audacity and power. 2.2 Speedily let your mercies overtake us, and put praises in the mouth of those who are downcast and broken in spirit, and give us peace." 2.3 For you, the creator of all things and the governor of all, are a just Ruler, and you judge those who have done anything in insolence and arrogance. 2.3 In order that he might not appear to be an enemy to all, he inscribed below: "But if any of them prefer to join those who have been initiated into the mysteries, they shall have equal citizenship with the Alexandrians." 2.4 You destroyed those who in the past committed injustice, among whom were even giants who trusted in their strength and boldness, whom you destroyed by bringing upon them a boundless flood. 2.5 You consumed with fire and sulphur the men of Sodom who acted arrogantly, who were notorious for their vices; and you made them an example to those who should come afterward. 2.6 You made known your mighty power by inflicting many and varied punishments on the audacious Pharaoh who had enslaved your holy people Israel. 2.7 And when he pursued them with chariots and a mass of troops, you overwhelmed him in the depths of the sea, but carried through safely those who had put their confidence in you, the Ruler over the whole creation. 2.8 And when they had seen works of your hands, they praised you, the Almighty. 2.9 You, O King, when you had created the boundless and immeasurable earth, chose this city and sanctified this place for your name, though you have no need of anything; and when you had glorified it by your magnificent manifestation, you made it a firm foundation for the glory of your great and honored name.
2.11 And indeed you are faithful and true.
2.12 And because oftentimes when our fathers were oppressed you helped them in their humiliation, and rescued them from great evils,
2.13 see now, O holy King, that because of our many and great sins we are crushed with suffering, subjected to our enemies, and overtaken by helplessness.
2.14 In our downfall this audacious and profane man undertakes to violate the holy place on earth dedicated to your glorious name.
2.15 For your dwelling, the heaven of heavens, is unapproachable by man.
2.16 But because you graciously bestowed your glory upon your people Israel, you sanctified this place.
2.17 Do not punish us for the defilement committed by these men, or call us to account for this profanation, lest the transgressors boast in their wrath or exult in the arrogance of their tongue, saying,' "
2.18 `We have trampled down the house of the sanctuary as offensive houses are trampled down.'" 2.19 Wipe away our sins and disperse our errors, and reveal your mercy at this hour.
6.1 Even if our lives have become entangled in impieties in our exile, rescue us from the hand of the enemy, and destroy us, Lord, by whatever fate you choose.
6.1 Then a certain Eleazar, famous among the priests of the country, who had attained a ripe old age and throughout his life had been adorned with every virtue, directed the elders around him to cease calling upon the holy God and prayed as follows:
6.3 look upon the descendants of Abraham, O Father, upon the children of the sainted Jacob, a people of your consecrated portion who are perishing as foreigners in a foreign land.
6.3 Then the king, when he had returned to the city, summoned the official in charge of the revenues and ordered him to provide to the Jews both wines and everything else needed for a festival of seven days, deciding that they should celebrate their rescue with all joyfulness in that same place in which they had expected to meet their destruction.' ' None
|8. Septuagint, Judith, 8.24-8.27 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • Aseneth • Jews/Judeans/Ioudaioi, in Joseph and Aseneth • Joseph and Aseneth
Found in books: Gera (2014), Judith, 56; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 142
8.24 "Now therefore, brethren, let us set an example to our brethren, for their lives depend upon us, and the sanctuary and the temple and the altar rest upon us. 8.25 In spite of everything let us give thanks to the Lord our God, who is putting us to the test as he did our forefathers. ' "8.26 Remember what he did with Abraham, and how he tested Isaac, and what happened to Jacob in Mesopotamia in Syria, while he was keeping the sheep of Laban, his mother's brother. " '8.27 For he has not tried us with fire, as he did them, to search their hearts, nor has he taken revenge upon us; but the Lord scourges those who draw near to him, in order to admonish them." '' None
|9. Anon., Sibylline Oracles, 5.494-5.497 (1st cent. BCE - 5th cent. CE)
Tagged with subjects: • Asenath • Joseph & Aseneth • Joseph and Aseneth
Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 316, 410; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 354
5.494 Shall he seize forthwith. And he shall destroy 5.495 495 Many men and great tyrants and shall burn 5.496 All of them, as none other ever did, 5.497 And he shall raise up them that are afraid'' None
|10. Josephus Flavius, Jewish Antiquities, 13.66-13.67, 20.38 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Aseneth • Joseph & Aseneth • Joseph and Asenath
Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 95; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 127, 128; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 223, 303, 305, 408
13.66 καὶ πλείστους εὑρὼν παρὰ τὸ καθῆκον ἔχοντας ἱερὰ καὶ διὰ τοῦτο δύσνους ἀλλήλοις, ὃ καὶ Αἰγυπτίοις συμβέβηκεν διὰ τὸ πλῆθος τῶν ἱερῶν καὶ τὸ περὶ τὰς θρησκείας οὐχ ὁμόδοξον, ἐπιτηδειότατον εὑρὼν τόπον ἐν τῷ προσαγορευομένῳ τῆς ἀγρίας Βουβάστεως ὀχυρώματι βρύοντα ποικίλης ὕλης καὶ τῶν ἱερῶν ζῴων μεστόν,' "13.67 δέομαι συγχωρῆσαί μοι τὸ ἀδέσποτον ἀνακαθάραντι ἱερὸν καὶ συμπεπτωκὸς οἰκοδομῆσαι ναὸν τῷ μεγίστῳ θεῷ καθ' ὁμοίωσιν τοῦ ἐν ̔Ιεροσολύμοις αὐτοῖς μέτροις ὑπὲρ σοῦ καὶ τῆς σῆς γυναικὸς καὶ τῶν τέκνων, ἵν' ἔχωσιν οἱ τὴν Αἴγυπτον κατοικοῦντες ̓Ιουδαῖοι εἰς αὐτὸ συνιόντες κατὰ τὴν πρὸς ἀλλήλους ὁμόνοιαν ταῖς σαῖς ἐξυπηρετεῖν χρείαις:" 20.38 Πυθόμενος δὲ πάνυ τοῖς ̓Ιουδαίων ἔθεσιν χαίρειν τὴν μητέρα τὴν ἑαυτοῦ ἔσπευσε καὶ αὐτὸς εἰς ἐκεῖνα μεταθέσθαι, νομίζων τε μὴ ἂν εἶναι βεβαίως ̓Ιουδαῖος, εἰ μὴ περιτέμνοιτο, πράττειν ἦν ἕτοιμος.'' None
13.66 where I found that the greatest part of your people had temples in an improper manner, and that on this account they bare ill-will one against another, which happens to the Egyptians by reason of the multitude of their temples, and the difference of opinions about divine worship. Now I found a very fit place in a castle that hath its name from the country Diana; this place is full of materials of several sorts, and replenished with sacred animals; 13.67 I desire therefore that you will grant me leave to purge this holy place, which belongs to no master, and is fallen down, and to build there a temple to Almighty God, after the pattern of that in Jerusalem, and of the same dimensions, that may be for the benefit of thyself, and thy wife and children, that those Jews which dwell in Egypt may have a place whither they may come and meet together in mutual harmony one with another, and he subservient to thy advantages;
20.38 4. And when he perceived that his mother was highly pleased with the Jewish customs, he made haste to change, and to embrace them entirely; and as he supposed that he could not be thoroughly a Jew unless he were circumcised, he was ready to have it done.'' None
|11. Josephus Flavius, Against Apion, 1.188, 1.199, 2.66 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Aseneth • Joseph & Aseneth • Joseph and Asenath • Joseph and Aseneth
Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 159; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 127; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 211; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 109
1.188 καίτοι, φησίν, οἱ πάντες ἱερεῖς τῶν ̓Ιουδαίων οἱ τὴν δεκάτην τῶν γινομένων λαμβάνοντες καὶ τὰ κοινὰ διοικοῦντες' "
1.199 δύο τάλαντα τὴν ὁλκήν. ἐπὶ τούτων φῶς ἐστιν ἀναπόσβεστον καὶ τὰς νύκτας καὶ τὰς ἡμέρας. ἄγαλμα δὲ οὐκ ἔστιν οὐδὲ ἀνάθημα τὸ παράπαν οὐδὲ φύτευμα παντελῶς οὐδὲν οἷον ἀλσῶδες ἤ τι τοιοῦτον. διατρίβουσι δ' ἐν αὐτῷ καὶ τὰς νύκτας καὶ τὰς ἡμέρας ἱερεῖς ἁγνείας τινὰς ἁγνεύοντες καὶ τὸ παράπαν οἶνον οὐ πίνοντες ἐν" 2.66 φοεδερε δε ρελιγιονε ξοντενδιτις? αν ξερτε προπτερεα νον υος ομνες διξιμυς αεγψπτιος ετ νεθυε ξομμυνιτερ ηομινες, θυονιαμ βεστιας αδυερσαντες νατυραε νοστραε ξολιτις μυλτα διλιγεντια νυτριεντες, ξυμ'' None
1.188 although, as he says, all the priests of the Jews took tithes of the products of the earth, and managed public affairs, and were in number not above fifteen hundred at the most.”
1.199 upon these there is a light that is never extinguished, neither by night nor by day. There is no image, nor any thing, nor any donations therein; nothing at all is there planted, neither grove, nor any thing of that sort. The priests abide therein both nights and days, performing certain purifications, and drinking not the least drop of wine while they are in the temple.”
2.66 At this rate we must not call you all Egyptians, nor indeed in general men, because you breed up with great care beasts of a nature quite contrary to that of men, although the nature of all men seems to be one and the same. '' None
|12. New Testament, Mark, 15.38 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Aseneth • Joseph & Aseneth • Joseph and Aseneth (Asenath)
Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 318; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 547; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 65
15.38 Καὶ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη εἰς δύο ἀπʼ ἄνωθεν ἕως κάτω.'' None
15.38 The veil of the temple was torn in two from the top to the bottom. '' None
|13. Tacitus, Histories, 5.5.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Asenath • Aseneth
Found in books: Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 201; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 177
5.5.2 \xa0Whatever their origin, these rites are maintained by their antiquity: the other customs of the Jews are base and abominable, and owe their persistence to their depravity. For the worst rascals among other peoples, renouncing their ancestral religions, always kept sending tribute and contributions to Jerusalem, thereby increasing the wealth of the Jews; again, the Jews are extremely loyal toward one another, and always ready to show compassion, but toward every other people they feel only hate and enmity. They sit apart at meals, and they sleep apart, and although as a race, they are prone to lust, they abstain from intercourse with foreign women; yet among themselves nothing is unlawful. They adopted circumcision to distinguish themselves from other peoples by this difference. Those who are converted to their ways follow the same practice, and the earliest lesson they receive is to despise the gods, to disown their country, and to regard their parents, children, and brothers as of little account. However, they take thought to increase their numbers; for they regard it as a crime to kill any late-born child, and they believe that the souls of those who are killed in battle or by the executioner are immortal: hence comes their passion for begetting children, and their scorn of death. They bury the body rather than burn it, thus following the Egyptians' custom; they likewise bestow the same care on the dead, and hold the same belief about the world below; but their ideas of heavenly things are quite the opposite. The Egyptians worship many animals and monstrous images; the Jews conceive of one god only, and that with the mind alone: they regard as impious those who make from perishable materials representations of gods in man's image; that supreme and eternal being is to them incapable of representation and without end. Therefore they set up no statues in their cities, still less in their temples; this flattery is not paid their kings, nor this honour given to the Caesars. But since their priests used to chant to the accompaniment of pipes and cymbals and to wear garlands of ivy, and because a golden vine was found in their temple, some have thought that they were devotees of Father Liber, the conqueror of the East, in spite of the incongruity of their customs. For Liber established festive rites of a joyous nature, while the ways of the Jews are preposterous and mean."" None
|14. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • Aseneth • Joseph and Aseneth
Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 209; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 75
|15. Anon., Joseph And Aseneth, 1.8, 2.1, 2.3, 2.11, 4.2, 4.7, 4.9-4.11, 7.1, 7.4, 8.5, 8.8-8.9, 8.11, 9.1, 10.2, 10.4, 10.9-10.13, 10.15-10.16, 11.9, 12.12, 13.11, 14.3, 14.12-14.14, 15.4, 15.7, 15.9, 16.1, 16.6, 16.14, 16.16, 18.1-18.2, 18.5, 18.11, 19.5, 19.10-19.11, 20.8-20.9, 21.21, 22.7
Tagged with subjects: • Asenath • Aseneth • Jews/Judeans/Ioudaioi, in Joseph and Aseneth • Joseph and Aseneth • Joseph and Aseneth (Asenath) • Joseph and Aseneth, and Callirhoe • conversion/proselytes, not done by Aseneth • idolatry, in Joseph and Aseneth • lineage and genealogy as identity marker, irrelevant for Joseph and Aseneth • values/character as identity marker, for Joseph and Aseneth
Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 200, 202, 203, 208, 209, 212, 213, 214, 215; Gera (2014), Judith, 263, 302, 303, 362; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 127, 128; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 127, 128, 143, 144, 145; Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 201; Levison (2009), Filled with the Spirit, 369; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 98; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 253, 255; Pinheiro et al. (2012b), The Ancient Novel and Early Christian and Jewish Narrative: Fictional Intersections, 96; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 547; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 33, 34, 35, 36, 37, 38, 39, 40, 42, 43, 46, 49, 50, 51, 52, 54, 55, 56, 57, 58, 59, 60, 61, 64, 65; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 109; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 333; Stuckenbruck (2007), 1 Enoch 91-108, 628
1.8 And she was as tall as Sarah, and as beautiful as Rebecca, and as fair as Rachel; and this virgin's name was Aseneth. " 2.1 Now Aseneth despised all men and regarded them with contempt; yet no man had ever seen her, for Pentephres had a tower in his house, and it was large and very high.
2.3 The first room was large and pleasant; and it was paved with purple stones, and its walls were faced with precious stones of different kinds.
2.11 And they used to wait on Aseneth, and were of the same age as she was, for they were all born on the same night as Aseneth; and they were very beautiful, like the stars of heaven, and no man or boy had ever had anything to do with them.
4.2 And it gave Pentephres and his wife great joy to see their daughter Aseneth adorned as the bride of God. And they took out all the good things they had brought from their estate in the country, and they gave them to their daughter.
4.7 And her father Pentephres took her right hand in his right hand and said to her, "My child"; and Aseneth said, "What is it, father?"
4.9 And Joseph is a man that worships God: he is discriminating, and a virgin (as you are to-day), and a man of great wisdom and knowledge, and the spirit of God is upon him, and the grace of the Lord is with him. 4.10 So come, my child, and I will give you to him as his wife: you shall be his bride, and he shall be your bridegroom for ever." 4.11 And when Aseneth heard what her father said, a great red sweat came over her, and she was furious and looked sideways at her father. ' "
7.1 And Joseph came into Pentephres's house and sat down on a seat; and he washed his feet, and he placed a table in front of him separately, because he would not eat with the Egyptians, for this was an abomination to him. " 7.4 And many of the wives and daughters of the Egyptians suffered much, after seeing Joseph, because he was so handsome; and they would send emissaries to him with gold and silver and valuable gifts.
8.5 It is not right for a man who worships God, who with his mouth blesses the living God, and eats the blessed bread of life, and drinks the blessed cup of immortality, and is anointed with the blessed unction of incorruption, to kiss a strange woman, who with her mouth blesses dead and dumb idols, and eats of their table the bread of anguish, and drinks of their libations the cup of treachery, and is anointed with the unction of destruction.
8.8 And when Aseneth heard what Joseph said, she was most distressed and cried out aloud; and she fixed her gaze on Joseph, and her eyes were filled with tears. 8.9 And Joseph saw her and his heart went out to her -- for Joseph was tender-hearted and compassionate and feared the Lord.
10.2 And Aseneth was left alone with the virgins, and she was listless and wept until sunset: she ate no bread and drank no water; and while all slept she alone was awake.
10.4 And Aseneth quickly took down the leather curtain from the door, and she filled it with ashes and carried it up to the top storey and laid it on the floor.
10.9 And Aseneth got up and opened her door quietly, and went into her second room, where her treasure-chests and the finery for her adornment were, and she opened her wardrobe and took out a black and sombre tunic. 10.10 (And this was her mourning tunic, which she had worn for mourning when her eldest brother died). And Aseneth took off her royal robe and put on the black one, and she untied her golden girdle and tied a rope around her waist instead, and she took her tiara off her head and the diadem, and the bracelets from her hands. 10.12 And she took her best robe, just as it was, and threw it out of the window, for the poor. 10.13 And she took all her innumerable gold and silver gods and broke them up into little pieces, and threw them out of the window for the poor and needy.
10.15 And after this she took the ashes and poured them out on the floor. 10.16 And she took sackcloth and wrapped it round her waist, and she removed the fillet from her hair and sprinkled herself with ashes; and she fell down upon the ashes.
13.11 For what man ever was so handsome and who else is as wise and strong as Joseph? But to thee, my Lord, do I entrust him; for I love him more than mine own soul.
14.3 And lo, the heaven was torn open near the morning star and an indescribable light appeared.
14.12 And Aseneth got up, and the man said to her, "Take off the black tunic you are wearing and the sackcloth round your waist, and shake the ashes off your head, and wash your face with water. 14.13 And put on a new robe that you have never worn before, and tie your bright girdle round your waist -- the double girdle of your virginity. 14.14 And then come back to me, and I will tell you what I have been sent to you to say."
15.4 From to-day you will be made new, and refashioned, and given new life; and you shall eat the bread of life and drink the cup of immortality, and be anointed with the unction of incorruption. ' "
15.7 For Penitence is the Most High's daughter and she entreats the Most High on your behalf every hour, and on behalf of all who repent; for he is the father of Penitence and she the mother of virgins, and every hour she petitions him for those who repent; for she has prepared a heavenly bridal chamber for those who love her, and she will look after them for ever. " 15.9 And lo, I am on my way to Joseph, and I will talk to him about you, and he will come to you to-day and see you and rejoice over you; and he shall be your bridegroom.
16.1 And the man said to her, "Bring me, please, a honeycomb too."
16.6 And Aseneth said, My lord, I had no honeycomb in my house, but it happened just as you said: did it perchance come out of your mouth, for it smells like myrrh?" ' "
16.14 And all the bees flew in circles round Aseneth, from her feet right up to her head; and yet more bees, as big as queens, settled on Aseneth's lips. "
16.16 And they all left Aseneth and fell to the ground, every one of them, and died.
18.1 And while this was happening, behold, a young man, one of Joseph\'s servants, came and said, "Lo, Joseph, the mighty man of God is coming to you to-day." 18.2 And Aseneth called her steward and said, "Get ready a special dinner for me, because Joseph the mighty man of God, is coming to us."
8.5 And she put golden bracelets round her hands, and golden boots on her feet, and a costly necklace about her neck; and she put a golden crown upon her head, and in the crown, in front, were the costliest of stones.
20.8 And Joseph stayed that day with Pentephres; and he did not sleep with Aseneth, for he said, "It is not right for a man who worships God to have intercourse with his wife before their marriage."' "
22.7 And Joseph and Aseneth went to their house, and Simeon and Levi escorted them, to protect them: Levi was on Aseneth's right hand and Simeon on the left. " " None
|16. Vergil, Georgics, 4.197-4.218, 4.281-4.314
Tagged with subjects: • Aseneth • Joseph and Aseneth
Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 204; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 253; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 54
4.197 Illum adeo placuisse apibus mirabere morem, 4.198 quod neque concubitu indulgent nec corpora segnes 4.199 in Venerem solvunt aut fetus nixibus edunt: 4.200 verum ipsae e foliis natos, e suavibus herbis 4.201 ore legunt, ipsae regem parvosque Quirites 4.202 sufficiunt aulasque et cerea regna refigunt. 4.203 saepe etiam duris errando in cotibus alas 4.204 attrivere ultroque animam sub fasce dedere: 4.205 tantus amor florum et generandi gloria mellis. 4.206 Ergo ipsas quamvis angusti terminus aevi 4.207 excipiat, neque enim plus septima ducitur aestas, 4.208 at genus immortale manet multosque per annos 4.209 stat fortuna domus et avi numerantur avorum. 4.210 Praeterea regem non sic Aegyptus et ingens 4.211 Lydia nec populi Parthorum aut Medus Hydaspes 4.212 observant. Rege incolumi mens omnibus una est; 4.213 amisso rupere fidem constructaque mella 4.214 diripuere ipsae et crates solvere favorum. 4.215 Ille operum custos, illum admiruntur et omnes 4.216 circumstant fremitu denso stipantque frequentes 4.217 et saepe attollunt umeris et corpora bello 4.218 obiectant pulchramque petunt per vulnera mortem.
4.281 Sed siquem proles subito defecerit omnis, 4.282 nec genus unde novae stirpis revocetur habebit, 4.283 tempus et Arcadii memoranda inventa magistri 4.284 pandere, quoque modo caesis iam saepe iuvencis 4.285 insincerus apes tulerit cruor. Altius omnem 4.286 expediam prima repetens ab origine famam. 4.287 Nam qua Pellaei gens fortunata Canopi 4.288 accolit effuso stagtem flumine Nilum 4.289 et circum pictis vehitur sua rura phaselis, 4.290 quaque pharetratae vicinia Persidis urget, 4.291 et viridem Aegyptum nigra fecundat harena, 4.292 et diversa ruens septem discurrit in ora 4.293 usque coloratis amnis devexus ab Indis 4.294 omnis in hac certam regio iacit arte salutem. 4.295 Exiguus primum atque ipsos contractus in usus 4.296 eligitur locus; hunc angustique imbrice tecti 4.297 parietibusque premunt artis et quattuor addunt, 4.298 quattuor a ventis obliqua luce fenestras. 4.299 Tum vitulus bima curvans iam cornua fronte 4.300 quaeritur; huic geminae nares et spiritus oris 4.301 multa reluctanti obstruitur, plagisque perempto 4.302 tunsa per integram solvuntur viscera pellem. 4.303 Sic positum in clauso linquunt et ramea costis 4.304 subiciunt fragmenta, thymum casiasque recentes. 4.305 Hoc geritur Zephyris primum impellentibus undas, 4.306 ante novis rubeant quam prata coloribus, ante 4.307 garrula quam tignis nidum suspendat hirundo. 4.308 Interea teneris tepefactus in ossibus umor 4.309 aestuat et visenda modis animalia miris, 4.310 trunca pedum primo, mox et stridentia pennis, 4.311 miscentur tenuemque magis magis aera carpunt, 4.312 donec, ut aestivis effusus nubibus imber, 4.313 erupere aut ut nervo pulsante sagittae, 4.314 prima leves ineunt si quando proelia Parthi.'' None
4.197 Community of offspring, and they house 4.198 Together in one city, and beneath 4.199 The shelter of majestic laws they live; 4.200 And they alone fixed home and country know, 4.201 And in the summer, warned of coming cold, 4.202 Make proof of toil, and for the general store 4.203 Hoard up their gathered harvesting. For some' "4.204 Watch o'er the victualling of the hive, and these" '4.205 By settled order ply their tasks afield; 4.206 And some within the confines of their home' "4.207 Plant firm the comb's first layer, Narcissus' tear," '4.208 And sticky gum oozed from the bark of trees, 4.209 Then set the clinging wax to hang therefrom. 4.210 Others the while lead forth the full-grown young,' "4.211 Their country's hope, and others press and pack" '4.212 The thrice repured honey, and stretch their cell 4.213 To bursting with the clear-strained nectar sweet. 4.214 Some, too, the wardship of the gates befalls, 4.215 Who watch in turn for showers and cloudy skies, 4.216 Or ease returning labourers of their load, 4.217 Or form a band and from their precincts drive 4.218 The drones, a lazy herd. How glows the work!
4.281 They reverence, and with murmuring throngs surround, 4.282 In crowds attend, oft shoulder him on high, 4.283 Or with their bodies shield him in the fight, 4.284 And seek through showering wounds a glorious death. 4.285 Led by these tokens, and with such traits to guide, 4.286 Some say that unto bees a share is given 4.287 of the Divine Intelligence, and to drink 4.288 Pure draughts of ether; for God permeates all— 4.289 Earth, and wide ocean, and the vault of heaven— 4.290 From whom flocks, herds, men, beasts of every kind, 4.291 Draw each at birth the fine essential flame; 4.292 Yea, and that all things hence to Him return, 4.293 Brought back by dissolution, nor can death 4.294 Find place: but, each into his starry rank, 4.295 Alive they soar, and mount the heights of heaven. 4.296 If now their narrow home thou wouldst unseal, 4.297 And broach the treasures of the honey-house, 4.298 With draught of water first toment thy lips, 4.299 And spread before thee fumes of trailing smoke. 4.300 Twice is the teeming produce gathered in, 4.301 Twofold their time of harvest year by year, 4.302 Once when Taygete the Pleiad uplift 4.303 Her comely forehead for the earth to see, 4.304 With foot of scorn spurning the ocean-streams, 4.305 Once when in gloom she flies the watery Fish, 4.306 And dips from heaven into the wintry wave. 4.307 Unbounded then their wrath; if hurt, they breathe 4.308 Venom into their bite, cleave to the vein 4.309 And let the sting lie buried, and leave their live 4.310 Behind them in the wound. But if you dread 4.311 Too rigorous a winter, and would fain 4.312 Temper the coming time, and their bruised heart 4.313 And broken estate to pity move thy soul, 4.314 Yet who would fear to fumigate with thyme,'' None