|1. Hebrew Bible, Song of Songs, 4.12 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Priestly Creation Myth, reflects the birth from “womb of chaos” • Waters, femininity and giving birth, connected associatively to • birth,
Found in books: Kosman (2012) 156; Robbins et al (2017) 332
4.12. גַּן נָעוּל אֲחֹתִי כַלָּה גַּל נָעוּל מַעְיָן חָתוּם׃''. None
|4.12. A garden shut up is my sister, my bride; A spring shut up, a fountain sealed.''. None|
|2. Hebrew Bible, Exodus, 1.8-1.14, 1.16-1.18, 2.15, 3.6, 3.8, 3.14, 34.6 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Birth • Birth, see also genos, metaphorical • Chaos, answers God’s appeal by giving birth • Judaism, Moses’s birth and life • New birth • Priestly Creation Myth, reflects the birth from “womb of chaos” • birth • birth, • mystery, of Jesus’s birth
Found in books: Berglund Crostini and Kelhoffer (2022) 449; Flynn (2018) 15, 39, 88; Gray (2021) 66; Hellholm et al. (2010) 1033; Kosman (2012) 171; Potter Suh and Holladay (2021) 191; Robbins et al (2017) 139; Vargas (2021) 44; Vinzent (2013) 19, 38, 40
1.8. וַיָּקָם מֶלֶךְ־חָדָשׁ עַל־מִצְרָיִם אֲשֶׁר לֹא־יָדַע אֶת־יוֹסֵף׃ 1.9. וַיֹּאמֶר אֶל־עַמּוֹ הִנֵּה עַם בְּנֵי יִשְׂרָאֵל רַב וְעָצוּם מִמֶּנּוּ׃' '1.11. וַיָּשִׂימוּ עָלָיו שָׂרֵי מִסִּים לְמַעַן עַנֹּתוֹ בְּסִבְלֹתָם וַיִּבֶן עָרֵי מִסְכְּנוֹת לְפַרְעֹה אֶת־פִּתֹם וְאֶת־רַעַמְסֵס׃ 1.12. וְכַאֲשֶׁר יְעַנּוּ אֹתוֹ כֵּן יִרְבֶּה וְכֵן יִפְרֹץ וַיָּקֻצוּ מִפְּנֵי בְּנֵי יִשְׂרָאֵל׃ 1.13. וַיַּעֲבִדוּ מִצְרַיִם אֶת־בְּנֵי יִשְׂרָאֵל בְּפָרֶךְ׃ 1.14. וַיְמָרְרוּ אֶת־חַיֵּיהֶם בַּעֲבֹדָה קָשָׁה בְּחֹמֶר וּבִלְבֵנִים וּבְכָל־עֲבֹדָה בַּשָּׂדֶה אֵת כָּל־עֲבֹדָתָם אֲשֶׁר־עָבְדוּ בָהֶם בְּפָרֶךְ׃
1.16. וַיֹּאמֶר בְּיַלֶּדְכֶן אֶת־הָעִבְרִיּוֹת וּרְאִיתֶן עַל־הָאָבְנָיִם אִם־בֵּן הוּא וַהֲמִתֶּן אֹתוֹ וְאִם־בַּת הִיא וָחָיָה׃ 1.17. וַתִּירֶאןָ הַמְיַלְּדֹת אֶת־הָאֱלֹהִים וְלֹא עָשׂוּ כַּאֲשֶׁר דִּבֶּר אֲלֵיהֶן מֶלֶךְ מִצְרָיִם וַתְּחַיֶּיןָ אֶת־הַיְלָדִים׃ 1.18. וַיִּקְרָא מֶלֶךְ־מִצְרַיִם לַמְיַלְּדֹת וַיֹּאמֶר לָהֶן מַדּוּעַ עֲשִׂיתֶן הַדָּבָר הַזֶּה וַתְּחַיֶּיןָ אֶת־הַיְלָדִים׃
2.15. וַיִּשְׁמַע פַּרְעֹה אֶת־הַדָּבָר הַזֶּה וַיְבַקֵּשׁ לַהֲרֹג אֶת־מֹשֶׁה וַיִּבְרַח מֹשֶׁה מִפְּנֵי פַרְעֹה וַיֵּשֶׁב בְּאֶרֶץ־מִדְיָן וַיֵּשֶׁב עַל־הַבְּאֵר׃
3.6. וַיֹּאמֶר אָנֹכִי אֱלֹהֵי אָבִיךָ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב וַיַּסְתֵּר מֹשֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט אֶל־הָאֱלֹהִים׃
3.8. וָאֵרֵד לְהַצִּילוֹ מִיַּד מִצְרַיִם וּלְהַעֲלֹתוֹ מִן־הָאָרֶץ הַהִוא אֶל־אֶרֶץ טוֹבָה וּרְחָבָה אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ אֶל־מְקוֹם הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃
3.14. וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃
34.6. וַיַּעֲבֹר יְהוָה עַל־פָּנָיו וַיִּקְרָא יְהוָה יְהוָה אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וֶאֱמֶת''. None
|1.8. Now there arose a new king over Egypt, who knew not Joseph. 1.9. And he said unto his people: ‘Behold, the people of the children of Israel are too many and too mighty for us; 1.10. come, let us deal wisely with them, lest they multiply, and it come to pass, that, when there befalleth us any war, they also join themselves unto our enemies, and fight against us, and get them up out of the land.’ 1.11. Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh store-cities, Pithom and Raamses. 1.12. But the more they afflicted them, the more they multiplied and the more they spread abroad. And they were adread because of the children of Israel. 1.13. And the Egyptians made the children of Israel to serve with rigour. 1.14. And they made their lives bitter with hard service, in mortar and in brick, and in all manner of service in the field; in all their service, wherein they made them serve with rigour. |
1.16. and he said: ‘When ye do the office of a midwife to the Hebrew women, ye shall look upon the birthstool: if it be a son, then ye shall kill him; but if it be a daughter, then she shall live.’ 1.17. But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men-children alive. 1.18. And the king of Egypt called for the midwives, and said unto them: ‘Why have ye done this thing, and have saved the men-children alive?’
2.15. Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian; and he sat down by a well.
3.6. Moreover He said: ‘I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob.’ And Moses hid his face; for he was afraid to look upon God.
3.8. and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite.
3.14. And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’
34.6. And the LORD passed by before him, and proclaimed: ‘The LORD, the LORD, God, merciful and gracious, long-suffering, and abundant in goodness and truth;''. None
|3. Hebrew Bible, Genesis, 1.1, 1.16, 1.26-1.27, 14.19, 15.1, 21.6-21.8, 21.10, 38.6 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Birth • Chaos, answers God’s appeal by giving birth • Creation Myths, reflect the birth from “womb of chaos” • Hagar, noble birth of • Isaac, birth of • Luke, Gospel of birth/infancy narratives • New birth • Noah, Birth of • Pesikta de-Rav Kahana , birth of Isaac • Priestly Creation Myth, reflects the birth from “womb of chaos” • birth • birth and renewal • birth of Isaac • birth, • childbirth • fertility, birth of Isaac • petiḥtot, birth of Isaac • redemption, Isaacs birth and • rhetorical topoi, birth • the three visitors, Isaac’s birth foretold by • theology, Christian, virgin birth • virgin birth
Found in books: Bar Asher Siegal (2018) 57; Birnbaum and Dillon (2020) 251, 254, 378, 383; Flynn (2018) 15; Hellholm et al. (2010) 981; Hubbard (2014) 538; Kosman (2012) 166, 172, 175, 176, 177, 182, 187, 188; Lavee (2017) 109, 223; Lieu (2015) 373; Martin and Whitlark (2018) 164; Peppard (2011) 135; Robbins et al (2017) 139; Stern (2004) 98, 99, 100, 101; Stuckenbruck (2007) 620, 653, 654; Vargas (2021) 115, 116, 117
1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃
1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃
1.16. וַיַּעַשׂ אֱלֹהִים אֶת־שְׁנֵי הַמְּאֹרֹת הַגְּדֹלִים אֶת־הַמָּאוֹר הַגָּדֹל לְמֶמְשֶׁלֶת הַיּוֹם וְאֶת־הַמָּאוֹר הַקָּטֹן לְמֶמְשֶׁלֶת הַלַּיְלָה וְאֵת הַכּוֹכָבִים׃
1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃
14.19. וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃
15.1. אַחַר הַדְּבָרִים הָאֵלֶּה הָיָה דְבַר־יְהוָה אֶל־אַבְרָם בַּמַּחֲזֶה לֵאמֹר אַל־תִּירָא אַבְרָם אָנֹכִי מָגֵן לָךְ שְׂכָרְךָ הַרְבֵּה מְאֹד׃
15.1. וַיִּקַּח־לוֹ אֶת־כָּל־אֵלֶּה וַיְבַתֵּר אֹתָם בַּתָּוֶךְ וַיִּתֵּן אִישׁ־בִּתְרוֹ לִקְרַאת רֵעֵהוּ וְאֶת־הַצִפֹּר לֹא בָתָר׃
21.6. וַתֹּאמֶר שָׂרָה צְחֹק עָשָׂה לִי אֱלֹהִים כָּל־הַשֹּׁמֵעַ יִצְחַק־לִי׃ 21.7. וַתֹּאמֶר מִי מִלֵּל לְאַבְרָהָם הֵינִיקָה בָנִים שָׂרָה כִּי־יָלַדְתִּי בֵן לִזְקֻנָיו׃ 21.8. וַיִּגְדַּל הַיֶּלֶד וַיִּגָּמַל וַיַּעַשׂ אַבְרָהָם מִשְׁתֶּה גָדוֹל בְּיוֹם הִגָּמֵל אֶת־יִצְחָק׃' '
38.6. וַיִּקַּח יְהוּדָה אִשָּׁה לְעֵר בְּכוֹרוֹ וּשְׁמָהּ תָּמָר׃''. None
|1.1. In the beginning God created the heaven and the earth. |
1.16. And God made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars.
1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ 1.27. And God created man in His own image, in the image of God created He him; male and female created He them.
14.19. And he blessed him, and said: ‘Blessed be Abram of God Most High, Maker of heaven and earth;
15.1. After these things the word of the LORD came unto Abram in a vision, saying: ‘Fear not, Abram, I am thy shield, thy reward shall be exceeding great.’
21.6. And Sarah said: ‘God hath made laughter for me; every one that heareth will laugh on account of me.’ 21.7. And she said: ‘Who would have said unto Abraham, that Sarah should give children suck? for I have borne him a son in his old age.’ 21.8. And the child grew, and was weaned. And Abraham made a great feast on the day that Isaac was weaned. 2
1.10. Wherefore she said unto Abraham: ‘Cast out this bondwoman and her son; for the son of this bondwoman shall not be heir with my son, even with Isaac.’
38.6. And Judah took a wife for Er his first-born, and her name was Tamar.' '. None
|4. Hebrew Bible, Leviticus, 5.2-5.3, 7.20, 22.4 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • birth
Found in books: Blidstein (2017) 39; Feder (2022) 137, 231
5.2. אוֹ נֶפֶשׁ אֲשֶׁר תִּגַּע בְּכָל־דָּבָר טָמֵא אוֹ בְנִבְלַת חַיָּה טְמֵאָה אוֹ בְּנִבְלַת בְּהֵמָה טְמֵאָה אוֹ בְּנִבְלַת שֶׁרֶץ טָמֵא וְנֶעְלַם מִמֶּנּוּ וְהוּא טָמֵא וְאָשֵׁם׃
5.2. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 5.3. אוֹ כִי יִגַּע בְּטֻמְאַת אָדָם לְכֹל טֻמְאָתוֹ אֲשֶׁר יִטְמָא בָּהּ וְנֶעְלַם מִמֶּנּוּ וְהוּא יָדַע וְאָשֵׁם׃' '
22.4. אִישׁ אִישׁ מִזֶּרַע אַהֲרֹן וְהוּא צָרוּעַ אוֹ זָב בַּקֳּדָשִׁים לֹא יֹאכַל עַד אֲשֶׁר יִטְהָר וְהַנֹּגֵעַ בְּכָל־טְמֵא־נֶפֶשׁ אוֹ אִישׁ אֲשֶׁר־תֵּצֵא מִמֶּנּוּ שִׁכְבַת־זָרַע׃''. None
|5.2. or if any one touch any unclean thing, whether it be the carcass of an unclean beast, or the carcass of unclean cattle, or the carcass of unclean swarming things, and be guilty, it being hidden from him that he is unclean; 5.3. or if he touch the uncleanness of man, whatsoever his uncleanness be wherewith he is unclean, and it be hid from him; and, when he knoweth of it, be guilty; |
7.20. But the soul that eateth of the flesh of the sacrifice of peace-offerings, that pertain unto the LORD, having his uncleanness upon him, that soul shall be cut off from his people.
22.4. What man soever of the seed of Aaron is a leper, or hath an issue, he shall not eat of the holy things, until he be clean. And whoso toucheth any one that is unclean by the dead; or from whomsoever the flow of seed goeth out;''. None
|5. Hebrew Bible, Numbers, 11.12, 24.17 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Christmas, star of the Magi predicting birth of Christ • astrology/astronomy/Zodiac, star of the Magi predicting birth of Christ • birth • birth,
Found in books: Blidstein (2017) 39; Goldhill (2022) 298; Robbins et al (2017) 307; Vargas (2021) 44
11.12. הֶאָנֹכִי הָרִיתִי אֵת כָּל־הָעָם הַזֶּה אִם־אָנֹכִי יְלִדְתִּיהוּ כִּי־תֹאמַר אֵלַי שָׂאֵהוּ בְחֵיקֶךָ כַּאֲשֶׁר יִשָּׂא הָאֹמֵן אֶת־הַיֹּנֵק עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּעְתָּ לַאֲבֹתָיו׃
24.17. אֶרְאֶנּוּ וְלֹא עַתָּה אֲשׁוּרֶנּוּ וְלֹא קָרוֹב דָּרַךְ כּוֹכָב מִיַּעֲקֹב וְקָם שֵׁבֶט מִיִּשְׂרָאֵל וּמָחַץ פַּאֲתֵי מוֹאָב וְקַרְקַר כָּל־בְּנֵי־שֵׁת׃''. None
|11.12. Have I conceived all this people? have I brought them forth, that Thou shouldest say unto me: Carry them in thy bosom, as a nursing-father carrieth the sucking child, unto the land which Thou didst swear unto their fathers? |
24.17. I see him, but not now; I behold him, but not nigh; There shall step forth a star out of Jacob, And a scepter shall rise out of Israel, And shall smite through the corners of Moab, And break down all the sons of Seth.''. None
|6. Hebrew Bible, Psalms, 2.7, 22.11, 33.6, 89.27-89.28 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Birth • Birth narrative • Chaos, answers God’s appeal by giving birth • Creation Myths, reflect the birth from “womb of chaos” • Jesus, Miraculous birth • Luke, Gospel of birth/infancy narratives • Messiah, God’s anointed, Spiritual birth • Metaphor, Birth • New birth • Noah, Birth of • Priestly Creation Myth, reflects the birth from “womb of chaos” • birth
Found in books: Albrecht (2014) 75; Flynn (2018) 87; Frey and Levison (2014) 117; Kosman (2012) 178; Peppard (2011) 135; Ruzer (2020) 25, 84; Stuckenbruck (2007) 665; Vargas (2021) 115, 118
2.7. אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃
22.11. עָלֶיךָ הָשְׁלַכְתִּי מֵרָחֶם מִבֶּטֶן אִמִּי אֵלִי אָתָּה׃
33.6. בִּדְבַר יְהוָה שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כָּל־צְבָאָם׃
89.27. הוּא יִקְרָאֵנִי אָבִי אָתָּה אֵלִי וְצוּר יְשׁוּעָתִי׃ 89.28. אַף־אָנִי בְּכוֹר אֶתְּנֵהוּ עֶלְיוֹן לְמַלְכֵי־אָרֶץ׃' '. None
|2.7. I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee." "|
22.11. Upon Thee I have been cast from my birth; Thou art my God from my mother's womb." '
33.6. By the word of the LORD were the heavens made; And all the host of them by the breath of His mouth.
89.27. He shall call unto Me: Thou art my Father, My God, and the rock of my salvation. . 89.28. I also will appoint him first-born, The highest of the kings of the earth.' ". None
|7. Hebrew Bible, 2 Samuel, 7.14 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Luke, Gospel of birth/infancy narratives • Metaphor, Birth
Found in books: Albrecht (2014) 75; Peppard (2011) 135
7.14. אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃''. None
|7.14. I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam:''. None|
|8. Hebrew Bible, Isaiah, 7.14, 11.1-11.2, 11.4, 11.6-11.8, 49.15, 54.1 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Children/offspring, Immature birth • Isaac, birth of • Jesus, Miraculous birth • Messiah, God’s anointed, Spiritual birth • Pesikta de-Rav Kahana , birth of Isaac • birth • birth of Isaac • birth of the child, • fertility, birth of Isaac • petiḥtot, birth of Isaac • redemption, Isaacs birth and • theology, Christian, virgin birth
Found in books: Bar Asher Siegal (2018) 30, 135, 136; Huttner (2013) 228; Ruzer (2020) 25; Stern (2004) 101; Stuckenbruck (2007) 390; Vargas (2021) 44; Vinzent (2013) 35, 36, 90
7.14. לָכֵן יִתֵּן אֲדֹנָי הוּא לָכֶם אוֹת הִנֵּה הָעַלְמָה הָרָה וְיֹלֶדֶת בֵּן וְקָרָאת שְׁמוֹ עִמָּנוּ אֵל׃
11.1. וְהָיָה בַּיּוֹם הַהוּא שֹׁרֶשׁ יִשַׁי אֲשֶׁר עֹמֵד לְנֵס עַמִּים אֵלָיו גּוֹיִם יִדְרֹשׁוּ וְהָיְתָה מְנֻחָתוֹ כָּבוֹד׃
11.1. וְיָצָא חֹטֶר מִגֵּזַע יִשָׁי וְנֵצֶר מִשָּׁרָשָׁיו יִפְרֶה׃ 11.2. וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה׃
11.4. וְשָׁפַט בְּצֶדֶק דַּלִּים וְהוֹכִיחַ בְּמִישׁוֹר לְעַנְוֵי־אָרֶץ וְהִכָּה־אֶרֶץ בְּשֵׁבֶט פִּיו וּבְרוּחַ שְׂפָתָיו יָמִית רָשָׁע׃
11.6. וְגָר זְאֵב עִם־כֶּבֶשׂ וְנָמֵר עִם־גְּדִי יִרְבָּץ וְעֵגֶל וּכְפִיר וּמְרִיא יַחְדָּו וְנַעַר קָטֹן נֹהֵג בָּם׃ 11.7. וּפָרָה וָדֹב תִּרְעֶינָה יַחְדָּו יִרְבְּצוּ יַלְדֵיהֶן וְאַרְיֵה כַּבָּקָר יֹאכַל־תֶּבֶן׃ 11.8. וְשִׁעֲשַׁע יוֹנֵק עַל־חֻר פָּתֶן וְעַל מְאוּרַת צִפְעוֹנִי גָּמוּל יָדוֹ הָדָה׃
49.15. הֲתִשְׁכַּח אִשָּׁה עוּלָהּ מֵרַחֵם בֶּן־בִּטְנָהּ גַּם־אֵלֶּה תִשְׁכַּחְנָה וְאָנֹכִי לֹא אֶשְׁכָּחֵךְ׃
54.1. כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃'
54.1. רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃ '. None
|7.14. Therefore the Lord Himself shall give you a sign: behold, the young woman shall conceive, and bear a son, and shall call his name Immanuel. |
11.1. And there shall come forth a shoot out of the stock of Jesse, And a twig shall grow forth out of his roots. 11.2. And the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the LORD.
11.4. But with righteousness shall he judge the poor, And decide with equity for the meek of the land; And he shall smite the land with the rod of his mouth, And with the breath of his lips shall he slay the wicked.
11.6. And the wolf shall dwell with the lamb, And the leopard shall lie down with the kid; And the calf and the young lion and the fatling together; And a little child shall lead them. 11.7. And the cow and the bear feed; Their young ones shall lie down together; And the lion shall eat straw like the ox. 11.8. And the sucking child shall play on the hole of the asp, And the weaned child shall put his hand on the basilisk’s den.
49.15. Can a woman forget her sucking child, That she should not have compassion on the son of her womb? Yea, these may forget, Yet will not I forget thee.
54.1. Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD.''. None
|9. Hebrew Bible, Judges, 11.39 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Birth • Noah, Birth of
Found in books: Poorthuis and Schwartz (2014) 256; Stuckenbruck (2007) 666
11.39. וַיְהִי מִקֵּץ שְׁנַיִם חֳדָשִׁים וַתָּשָׁב אֶל־אָבִיהָ וַיַּעַשׂ לָהּ אֶת־נִדְרוֹ אֲשֶׁר נָדָר וְהִיא לֹא־יָדְעָה אִישׁ וַתְּהִי־חֹק בְּיִשְׂרָאֵל׃''. None
|11.39. And it came to pass at the end of two months, that she returned to her father, who did with her according to his vow which he had vowed: and she knew no man. And it was a custom in Yisra᾽el,''. None|
|10. Hesiod, Theogony, 71, 126-127, 129, 131-132, 160-182, 188-197, 200-201, 313, 385, 457, 459-460, 467-468, 473, 478-479, 482-484, 487, 489-491, 838, 881-883, 886-893, 899, 901-918, 921, 923-955, 969, 978, 986-990, 1018 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aphrodite, birth • Aphrodite, birth of • Aphrodite, birth scenes and stories • Aphrodite’s birth by the ejaculation of Zeus • Aphrodite’s birth by the ejaculation of Zeus, Lycian Aphrodite • Aphrodite’s births • Apollo, birth • Asclepius, birth of • Athena, birth • Athena, birth of • Birth of Dionysus, Athena • Birth of Dionysus, in Christian art • Birth of Zeus • Christianity, birth scenes in art of • Cyclades, pithos relief, birth of Athena • Dionysos, birth • Dionysus,birth • Hephaistos, birth • Hera, birth • Herakles, birth • Hermes, birth • Persephone’s birth • Zeus, Zeus, birth of • Zeus, birth • Zeus, giving birth • birth scenes and stories, Aphrodite • childbirth, divine • childbirth, human • gods, births of the gods
Found in books: Albrecht (2014) 46; Bremmer (2008) 258; Jim (2022) 12; Konig (2022) 26; Pirenne-Delforge and Pironti (2022) 23, 51, 52, 63, 65, 66, 71, 73, 242, 243, 244, 245, 247, 264, 289, 293; Rutter and Sparkes (2012) 62; Simon (2021) 206, 254; de Jáuregui et al. (2011) 129; Álvarez (2019) 52, 55, 56, 57, 58, 59, 60, 61, 63, 120, 121, 144, 145, 146
71. νισσομένων πατέρʼ εἰς ὅν· ὃ δʼ οὐρανῷ ἐμβασιλεύει,
126. Γαῖα δέ τοι πρῶτον μὲν ἐγείνατο ἶσον ἑαυτῇ 127. Οὐρανὸν ἀστερόενθʼ, ἵνα μιν περὶ πάντα καλύπτοι,
129. γείνατο δʼ Οὔρεα μακρά, θεῶν χαρίεντας ἐναύλους,
131. ἣ δὲ καὶ ἀτρύγετον πέλαγος τέκεν, οἴδματι θυῖον, 132. Πόντον, ἄτερ φιλότητος ἐφιμέρου· αὐτὰρ ἔπειτα
160. στεινομένη· δολίην δὲ κακήν τʼ ἐφράσσατο τέχνην. 161. αἶψα δὲ ποιήσασα γένος πολιοῦ ἀδάμαντος 162. τεῦξε μέγα δρέπανον καὶ ἐπέφραδε παισὶ φίλοισιν· 163. εἶπε δὲ θαρσύνουσα, φίλον τετιημένη ἦτορ· 164. παῖδες ἐμοὶ καὶ πατρὸς ἀτασθάλου, αἴ κʼ ἐθέλητε 165. πείθεσθαι, πατρός κε κακὴν τισαίμεθα λώβην 166. ὑμετέρου· πρότερος γὰρ ἀεικέα μήσατο ἔργα. 167. ὣς φάτο· τοὺς δʼ ἄρα πάντας ἕλεν δέος, οὐδέ τις αὐτῶν 168. φθέγξατο. θαρσήσας δὲ μέγας Κρόνος ἀγκυλομήτης 169. ἂψ αὖτις μύθοισι προσηύδα μητέρα κεδνήν· 170. μῆτερ, ἐγώ κεν τοῦτό γʼ ὑποσχόμενος τελέσαιμι 1
71. ἔργον, ἐπεὶ πατρός γε δυσωνύμου οὐκ ἀλεγίζω 172. ἡμετέρου· πρότερος γὰρ ἀεικέα μήσατο ἔργα. 173. ὣς φάτο· γήθησεν δὲ μέγα φρεσὶ Γαῖα πελώρη· 174. εἷσε δέ μιν κρύψασα λόχῳ· ἐνέθηκε δὲ χερσὶν 175. ἅρπην καρχαρόδοντα· δόλον δʼ ὑπεθήκατο πάντα. 176. ἦλθε δὲ νύκτʼ ἐπάγων μέγας Οὐρανός, ἀμφὶ δὲ Γαίῃ 177. ἱμείρων φιλότητος ἐπέσχετο καί ῥʼ ἐτανύσθη 178. πάντη· ὃ δʼ ἐκ λοχέοιο πάις ὠρέξατο χειρὶ 179. σκαιῇ, δεξιτερῇ δὲ πελώριον ἔλλαβεν ἅρπην 180. μακρὴν καρχαρόδοντα, φίλου δʼ ἀπὸ μήδεα πατρὸς 181. ἐσσυμένως ἤμησε, πάλιν δʼ ἔρριψε φέρεσθαι 182. ἐξοπίσω· τὰ μὲν οὔ τι ἐτώσια ἔκφυγε χειρός·
188. μήδεα δʼ ὡς τὸ πρῶτον ἀποτμήξας ἀδάμαντι 189. κάββαλʼ ἀπʼ ἠπείροιο πολυκλύστῳ ἐνὶ πόντῳ, 190. ὣς φέρετʼ ἂμ πέλαγος πουλὺν χρόνον, ἀμφὶ δὲ λευκὸς 191. ἀφρὸς ἀπʼ ἀθανάτου χροὸς ὤρνυτο· τῷ δʼ ἔνι κούρη 192. ἐθρέφθη· πρῶτον δὲ Κυθήροισιν ζαθέοισιν 193. ἔπλητʼ, ἔνθεν ἔπειτα περίρρυτον ἵκετο Κύπρον. 194. ἐκ δʼ ἔβη αἰδοίη καλὴ θεός, ἀμφὶ δὲ ποίη 195. ποσσὶν ὕπο ῥαδινοῖσιν ἀέξετο· τὴν δʼ Ἀφροδίτην 196. ἀφρογενέα τε θεὰν καὶ ἐυστέφανον Κυθέρειαν 197. κικλῄσκουσι θεοί τε καὶ ἀνέρες, οὕνεκʼ ἐν ἀφρῷ
200. ἠδὲ φιλομμηδέα, ὅτι μηδέων ἐξεφαάνθη. 201. τῇ δʼ Ἔρος ὡμάρτησε καὶ Ἵμερος ἕσπετο καλὸς
313. τὸ τρίτον Ὕδρην αὖτις ἐγείνατο λυγρὰ ἰδυῖαν
385. καὶ Κράτος ἠδὲ Βίην ἀριδείκετα γείνατο τέκνα,
457. Ζῆνά τε μητιόεντα, θεῶν πατέρʼ ἠδὲ καὶ ἀνδρῶν,
459. καὶ τοὺς μὲν κατέπινε μέγας Κρόνος, ὥς τις ἕκαστος 460. νηδύος ἐξ ἱερῆς μητρὸς πρὸς γούναθʼ ἵκοιτο,
467. παῖδας ἑοὺς κατέπινε· Ῥέην δʼ ἔχε πένθος ἄλαστον. 468. ἀλλʼ ὅτε δὴ Δίʼ ἔμελλε θεῶν πατέρʼ ἠδὲ καὶ ἀνδρῶν
473. παίδων θʼ, οὓς κατέπινε μέγας Κρόνος ἀγκυλομήτης.
478. ὁππότʼ ἄρʼ ὁπλότατον παίδων τέξεσθαι ἔμελλε, 479. Ζῆνα μέγαν· τὸν μέν οἱ ἐδέξατο Γαῖα πελώρη
482. πρώτην ἐς Λύκτον· κρύψεν δέ ἑ χερσὶ λαβοῦσα 483. ἄντρῳ ἐν ἠλιβάτῳ, ζαθέης ὑπὸ κεύθεσι γαίης, 484. Αἰγαίῳ ἐν ὄρει πεπυκασμένῳ ὑλήεντι.
487. τὸν τόθʼ ἑλὼν χείρεσσιν ἑὴν ἐσκάτθετο νηδὺν
489. ἀντὶ λίθου ἑὸς υἱὸς ἀνίκητος καὶ ἀκηδὴς 490. λείπεθʼ, ὅ μιν τάχʼ ἔμελλε βίῃ καὶ χερσὶ δαμάσσας 491. τιμῆς ἐξελάειν, ὃ δʼ ἐν ἀθανάτοισι ἀνάξειν.
838. εἰ μὴ ἄρʼ ὀξὺ νόησε πατὴρ ἀνδρῶν τε θεῶν τε.
881. αὐτὰρ ἐπεί ῥα πόνον μάκαρες θεοὶ ἐξετέλεσσαν, 882. Τιτήνεσσι δὲ τιμάων κρίναντο βίηφι, 883. δή ῥα τότʼ ὤτρυνον βασιλευέμεν ἠδὲ ἀνάσσειν
886. Ζεὺς δὲ θεῶν βασιλεὺς πρώτην ἄλοχον θέτο Μῆτιν 887. πλεῖστα τε ἰδυῖαν ἰδὲ θνητῶν ἀνθρώπων. 888. ἀλλʼ ὅτε δὴ ἄρʼ ἔμελλε θεὰν γλαυκῶπιν Ἀθήνην 889. τέξεσθαι, τότʼ ἔπειτα δόλῳ φρένας ἐξαπατήσας 890. αἱμυλίοισι λόγοισιν ἑὴν ἐσκάτθετο νηδὺν 891. Γαίης φραδμοσύνῃσι καὶ Οὐρανοῦ ἀστερόεντος. 892. τὼς γάρ οἱ φρασάτην, ἵνα μὴ βασιληίδα τιμὴν 893. ἄλλος ἔχοι Διὸς ἀντὶ θεῶν αἰειγενετάων.
899. ἀλλʼ ἄρα μιν Ζεὺς πρόσθεν ἑὴν ἐσκάτθετο νηδύν,
901. δεύτερον ἠγάγετο λιπαρὴν Θέμιν, ἣ τέκεν Ὥρας, 902. Εὐνουμίην τε Δίκην τε καὶ Εἰρήνην τεθαλυῖαν, 903. αἳ ἔργʼ ὠρεύουσι καταθνητοῖσι βροτοῖσι, 904. Μοίρας θʼ, ᾗ πλείστην τιμὴν πόρε μητίετα Ζεύς, 905. Κλωθώ τε Λάχεσίν τε καὶ Ἄτροπον, αἵτε διδοῦσι 906. θνητοῖς ἀνθρώποισιν ἔχειν ἀγαθόν τε κακόν τε. 907. τρεῖς δέ οἱ Εὐρυνομη Χάριτας τέκε καλλιπαρῄους, 908. Ὠκεανοῦ κούρη, πολυήρατον εἶδος ἔχουσα, 909. Ἀγλαΐην τε καὶ Εὐφροσύνην Θαλίην τʼ ἐρατεινήν· 910. τῶν καὶ ἀπὸ βλεφάρων ἔρος εἴβετο δερκομενάων 911. λυσιμελής· καλὸν δέ θʼ ὑπʼ ὀφρύσι δερκιόωνται. 912. αὐτὰρ ὁ Δήμητρος πολυφόρβης ἐς λέχος ἦλθεν, 913. ἣ τέκε Περσεφόνην λευκώλενον, ἣν Ἀιδωνεὺς 914. ἥρπασε ἧς παρὰ μητρός· ἔδωκε δὲ μητίετα Ζεύς. 915. μνημοσύνης δʼ ἐξαῦτις ἐράσσατο καλλικόμοιο, 916. ἐξ ἧς οἱ Μοῦσαι χρυσάμπυκες ἐξεγένοντο 917. ἐννέα, τῇσιν ἅδον θαλίαι καὶ τέρψις ἀοιδῆς. 918. Λητὼ δʼ Ἀπόλλωνα καὶ Ἄρτεμιν ἰοχέαιραν,
921. λοισθοτάτην δʼ Ἥρην θαλερὴν ποιήσατʼ ἄκοιτιν·
923. μιχθεῖσʼ ἐν φιλότητι θεῶν βασιλῆι καὶ ἀνδρῶν. 924. αὐτὸς δʼ ἐκ κεφαλῆς γλαυκώπιδα Τριτογένειαν 925. δεινὴν ἐγρεκύδοιμον ἀγέστρατον Ἀτρυτώνην 926. πότνιαν, ᾗ κέλαδοί τε ἅδον πόλεμοί τε μάχαι τε, 927. Ἥρη δʼ Ἥφαιστον κλυτὸν οὐ φιλότητι μιγεῖσα 928. γείνατο, καὶ ζαμένησε καὶ ἤρισε ᾧ παρακοίτῃ, 929. Ἥφαιστον, φιλότητος ἄτερ Διὸς αἰγιόχοιο, 929. Μῆτις δʼ αὖτε Ζηνὸς ὑπὸ σπλάγχνοις λελαθυῖα 929. ἀθανάτων ἐκέκασθʼ οἳ Ὀλύμπια δώματʼ ἔχουσιν, 929. αἰγίδα ποιήσασα φοβέστρατον ἔντος Ἀθήνης· 929. αὐτὰρ ὅ γʼ Ὠκεανοῦ καὶ Τηθύος ἠυκόμοιο 929. δείσας, μὴ τέξῃ κρατερώτερον ἄλλο κεραυνοῦ. 929. ἔνθα θεὰ παρέδεκτο ὅθεν παλάμαις περὶ πάντων 929. ἐκ πάντων παλάμῃσι κεκασμένον Οὐρανιώνων· 929. ἐκ ταύτης δʼ ἔριδος ἣ μὲν τέκε φαίδιμον υἱὸν 929. ἐξαπαφὼν Μῆτιν καίπερ πολυδήνεʼ ἐοῦσαν. 929. ἧστο, Ἀθηναίης μήτηρ, τέκταινα δικαίων 929. κάππιεν ἐξαπίνης· ἣ δʼ αὐτίκα Παλλάδʼ Ἀθήνην 929. κούρῃ νόσφʼ Ἥρης παρελέξατο καλλιπαρήῳ, 929. κύσατο· τὴν μὲν ἔτικτε πατὴρ ἀνδρῶν τε θεῶν τε 929. πὰρ κορυφὴν Τρίτωνος ἐπʼ ὄχθῃσιν ποταμοῖο. 929. πλεῖστα θεῶν τε ἰδυῖα καταθνητῶν τʼ ἀνθρώπων, 929. σὺν τῇ ἐγείνατό μιν πολεμήια τεύχεʼ ἔχουσαν. 929. συμμάρψας δʼ ὅ γε χερσὶν ἑὴν ἐγκάτθετο νηδὺν 929. τοὔνεκά μιν Κρονίδης ὑψίζυγος αἰθέρι ναίων 929. Ἥρη δὲ ζαμένησε καὶ ἤρισε ᾧ παρακοίτῃ. 929. ἐκ πάντων τέχνῃσι κεκασμένον Οὐρανιώνων. 930. Ἐκ δʼ Ἀμφιτρίτης καὶ ἐρικτύπου Ἐννοσιγαίου 931. Τρίτων εὐρυβίης γένετο μέγας, ὅστε θαλάσσης 932. πυθμένʼ ἔχων παρὰ μητρὶ φίλῃ καὶ πατρὶ ἄνακτι 933. ναίει χρύσεα δῶ, δεινὸς θεός. αὐτὰρ Ἄρηι 934. ῥινοτόρῳ Κυθέρεια Φόβον καὶ Δεῖμον ἔτικτε 935. δεινούς, οἵτʼ ἀνδρῶν πυκινὰς κλονέουσι φάλαγγας 936. ἐν πολέμῳ κρυόεντι σὺν Ἄρηι πτολιπόρθῳ, 937. Ἁρμονίην θʼ, ἣν Κάδμος ὑπέρθυμος θέτʼ ἄκοιτιν. 938. Ζηνὶ δʼ ἄρʼ Ἀτλαντὶς Μαίη τέκε κύδιμον Ἑρμῆν, 939. κήρυκʼ ἀθανάτων, ἱερὸν λέχος εἰσαναβᾶσα. 940. Καδμείη δʼ ἄρα οἱ Σεμέλη τέκε φαίδιμον υἱὸν 941. μιχθεῖσʼ ἐν φιλότητι, Διώνυσον πολυγηθέα, 942. ἀθάνατον θνητή· νῦν δʼ ἀμφότεροι θεοί εἰσιν. 943. Ἀλκμήνη δʼ ἄρʼ ἔτικτε βίην Ἡρακληείην 944. μιχθεῖσʼ ἐν φιλότητι Διὸς νεφεληγερέταο. 945. ἀγλαΐην δʼ Ἥφαιστος, ἀγακλυτὸς ἀμφιγυήεις, 946. ὁπλοτάτην Χαρίτων θαλερὴν ποιήσατʼ ἄκοιτιν. 947. χρυσοκόμης δὲ Διώνυσος ξανθὴν Ἀριάδνην, 948. κούρην Μίνωος, θαλερὴν ποιήσατʼ ἄκοιτιν. 949. τὴν δέ οἱ ἀθάνατον καὶ ἀγήρω θῆκε Κρονίων. 950. ἥβην δʼ Ἀλκμήνης καλλισφύρου ἄλκιμος υἱός, 951. ἲς Ἡρακλῆος, τελέσας στονόεντας ἀέθλους, 952. παῖδα Διὸς μεγάλοιο καὶ Ἥρης χρυσοπεδίλου, 953. αἰδοίην θέτʼ ἄκοιτιν ἐν Οὐλύμπῳ νιφόεντι, 954. ὄλβιος, ὃς μέγα ἔργον ἐν ἀθανάτοισιν ἀνύσσας 955. ναίει ἀπήμαντος καὶ ἀγήραος ἤματα πάντα.
969. Δημήτηρ μὲν Πλοῦτον ἐγείνατο, δῖα θεάων,
978. γείνατο καὶ Πολύδωρον ἐυστεφάνῳ ἐνὶ Θήβῃ.
986. αὐτὰρ ὑπαὶ Κεφάλῳ φιτύσατο φαίδιμον υἱόν, 987. ἴφθιμον Φαέθοντα, θεοῖς ἐπιείκελον ἄνδρα. 988. τόν ῥα νέον τέρεν ἄνθος ἔχοντʼ ἐρικυδέος ἥβης 989. παῖδʼ ἀταλὰ φρονέοντα φιλομμειδὴς Ἀφροδίτη 990. ὦρτʼ ἀναρεψαμένη, καί μιν ζαθέοις ἐνὶ νηοῖς
1018. γείνατο Ναυσίνοόν τε μιγεῖσʼ ἐρατῇ φιλότητι.''. None
|71. The Graces and Desire dwelt quite free |
126. To many-valed Olympus found their way. 127. Therefore, Olympian Muses, tell to me,
129. First Chaos came, then wide Earth, ever-sound
131. Olympus dwell, then, swathed in murkine 132. Beneath the wide-pathed Earth, came Tartarus,
160. The only thing that made them stand apart 161. From all the other gods was one sole eye 162. That stood upon their foreheads: that is why 163. We call them Cyclopes. Both skilfulne 164. And mighty strength did all of them possess. 165. There were three other children, odiou 166. Though spirited – Cottus, Briareu 167. And Gyges, all full of effrontery: 168. Even to be in their vicinity 169. Was dangerous – of arms they had five score, 170. Sprung from their shoulders ; fifty heads, what’s more, 1
71. They had on brawny limbs; none could suppre 172. Their perseverance or their mightiness. 173. They were the foulest of the progeny 174. of Earth and Heaven and earned the enmity 175. of their own father, for, as soon as they 176. Were given birth, he hid them all away 177. Deep in the earth’s recesses, far from the light, 178. And in his evil deeds took great delight. 179. But vast Earth groaned aloud in her distre 180. And so devised a piece of cleverness, 181. An evil ruse: a mass of flint she made 182. And of it shaped a sickle, then relayed
188. But wily Cronus put aside his dread 189. And answered, “I will do what must be done, 190. Mother. I don’t respect The Evil One.” 191. At what he said vast Earth was glad at heart 192. And in an ambush set her child apart 193. And told him everything she had in mind. 194. Great Heaven brought the night and, since he pined 195. To couple, lay with Earth. Cronus revealed 196. Himself from where he had been well concealed, 197. Stretched out one hand and with the other gripped
200. And cast them down, nor did they fruitlessly 201. Descend behind him, because Earth conceived
313. From her dead body, Pegasus called thu
385. The Haliacmon, the Heptaporus,
457. He kept his vow, continuing to reign
459. With Coeus lay and brought forth the goddess, 460. Dark-gowned Leto, so full of gentlene
467. He gave her splendid gifts that she might keep 468. A portion of the earth and barren deep.
473. Easily gains great honour. She bestow
478. Her grievously and neither did he cheat 479. Her of what those erstwhile divinities,
482. And on the earth and in the heavens, she 483. Still holds. And since Hecate does not posse 484. Siblings, of honour she receives no less,
487. of benefits. As intermediary,
489. In the assembly those who are preferred 490. By her she elevates, and when men gird 491. Themselves for deadly battle, there she’ll be
838. To leave: indeed he keeps a watchful eye
881. of Chaos. But the glorious allie 882. of thunderous Zeus dwell where the Ocean lies, 883. Even Cottus and Gyes. But Briareus,
886. Gave him in marriage to his progeny 887. Cymopolea. When Zeus, in the war, 888. Drove the Titans out of Heaven, huge Earth bore 889. Her youngest child Typhoeus with the aid 890. of golden Aphrodite, who had bade 891. Her lie with Tartarus. In everything 892. He did the lad was strong, untiring 893. When running, and upon his shoulders spread
899. Sometimes a god could understand the sound
901. A bull, unruly, proud and furious, 902. Would sound, sometimes a lion, mercile 903. At heart, sometimes – most wonderful to hear – 904. The sound of whelps was heard, sometimes the ear 905. Would catch a hissing sound, which then would change 906. To echoing along the mountain range. 907. Something beyond all help would have that day 908. Occurred and over men and gods hold sway 909. Had Zeus not quickly seen it: mightily 910. And hard he thundered so that terribly 911. The earth resounded, as did Tartarus, 912. Wide Heaven and the streams of Oceanus, 913. And at his feet the mighty Heaven reeled 914. As he arose. The earth groaned, thunder pealed 915. And lightning flashed, and to the dark-blue sea, 916. From them and from the fiery prodigy, 917. The scorching winds and blazing thunderbolt, 918. Came heat, the whole earth seething in revolt
921. of gods. An endless shaking, too, arose,
923. Who are deceased, shook, and the Titan horde 924. Beneath that Hell, residing with the lord 925. Cronus, shook too at the disharmony 926. And dreadful clamour. When his weaponry, 927. Thunder and lightning, Zeus had seized, his might 928. Well-shored, from high Olympus he took flight, 929. Lashed out at him and burned that prodigy, 930. Igniting all those wondrous heads. When he 931. Had conquered him, belabouring him so 932. That he became a maimed wreck, down below 933. He hurled him. From the earth a loud groan came, 934. And from the thunder-stricken lord a flame 935. Shot forth in the dim, mountain-hollows when 936. He was attacked. Much of the earth was then 937. Scorched by a terrible vapour, liquefied 938. As tin by youths is brought to heat inside 939. Well-channelled crucibles, or iron, too, 940. The hardest of all things, which men subdue 941. With fire in mountain-glens and with the glow 942. Causes the sacred earth to melt: just so 943. The earth now fused, and to wide Tartaru 944. In bitter anger Zeus cast Typhoeus, 945. From whom unruly, wet winds issued forth, 946. Except the Zephyr, and the South and North, 947. For they are sent by the gods and are to all 948. A boon; the others, though, fitfully fall 949. Upon the sea, and there some overthrow 950. Sailors and ships as fearfully they blow 951. In every season, making powerle 952. The sailors. Others haunt the limitle 953. And blooming earth, where recklessly they spoil 954. The splendid crops that mortals sweat and toil 955. To cultivate, and cruel agitation
969. So that no other god should ever hold sway,
978. Themis, who bore The Hours, Order, Right
986. And fair Thaleia, whose glance lovingly 987. Melted the limbs of all. Indeed the eye 988. of all of them were fit to hypnotize 989. Those whom they looked upon; and furthermore 990. He wed nourishing Demeter, who then bore
1018. For he was fearful that she just might bear''. None
|11. Homer, Iliad, 2.547-2.549, 4.59, 6.165, 6.205, 9.457, 14.198, 14.214-14.216, 14.246, 14.255, 14.326, 18.394-18.396, 19.101, 21.483 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aphrodite relation to conception, childbirth and nursing • Aphrodite, birth scenes and stories • Aphrodite’s birth by the ejaculation of Zeus • Aphrodite’s births • Apollo, birth • Artemis, and childbirth • Athena, birth • Athena, birth of • Birth of Dionysus, Athena • Childbirth, Artemis helps in • Cyclades, pithos relief, birth of Athena • Dionysus,birth • Disoterion, and childbirth • Erichthonius, birth • Galaxidi, Roman Imperial era medallion with birth of Aphrodite found at • Hephaistos, birth • Herakles, birth • Hermes, birth • Leto, giving birth to Apollo and Artemis on Delos • Persephone’s birth • Phoebus, sister of, helper in childbirth and adored in Ephesus • Phrynos, kylix with Hephaestus at birth of Athena • Tyrrhenian black-figure amphora with birth of Athena • Zeus, giving birth • birth scenes and stories, Aphrodite • childbirth, divine • childbirth, human • gods, births of the gods • nobility of birth, in Homer • nobility of birth, in archaic Greece
Found in books: Barbato (2020) 83, 91; Griffiths (1975) 117; Jim (2022) 107, 154; Kowalzig (2007) 98; Parker (2005) 432; Pirenne-Delforge and Pironti (2022) 53, 54, 55, 82, 90, 243, 246; Simon (2021) 238, 254, 257; de Jáuregui et al. (2011) 123, 129; Álvarez (2019) 55, 58, 60
2.547. δῆμον Ἐρεχθῆος μεγαλήτορος, ὅν ποτʼ Ἀθήνη 2.548. θρέψε Διὸς θυγάτηρ, τέκε δὲ ζείδωρος ἄρουρα, 2.549. κὰδ δʼ ἐν Ἀθήνῃς εἷσεν ἑῷ ἐν πίονι νηῷ·
4.59. καί με πρεσβυτάτην τέκετο Κρόνος ἀγκυλομήτης,
6.165. ὅς μʼ ἔθελεν φιλότητι μιγήμεναι οὐκ ἐθελούσῃ.
6.205. τὴν δὲ χολωσαμένη χρυσήνιος Ἄρτεμις ἔκτα.
9.457. Ζεύς τε καταχθόνιος καὶ ἐπαινὴ Περσεφόνεια.
14.198. δὸς νῦν μοι φιλότητα καὶ ἵμερον, ᾧ τε σὺ πάντας
14.214. ἦ, καὶ ἀπὸ στήθεσφιν ἐλύσατο κεστὸν ἱμάντα 14.215. ποικίλον, ἔνθα δέ οἱ θελκτήρια πάντα τέτυκτο· 14.216. ἔνθʼ ἔνι μὲν φιλότης, ἐν δʼ ἵμερος, ἐν δʼ ὀαριστὺς
14.246. Ὠκεανοῦ, ὅς περ γένεσις πάντεσσι τέτυκται·
14.326. οὐδʼ ὅτε Δήμητρος καλλιπλοκάμοιο ἀνάσσης,
18.394. ἦ ῥά νύ μοι δεινή τε καὶ αἰδοίη θεὸς ἔνδον, 18.395. ἥ μʼ ἐσάωσʼ ὅτε μʼ ἄλγος ἀφίκετο τῆλε πεσόντα 18.396. μητρὸς ἐμῆς ἰότητι κυνώπιδος, ἥ μʼ ἐθέλησε
19.101. κέκλυτέ μευ πάντές τε θεοὶ πᾶσαί τε θέαιναι,
21.483. τοξοφόρῳ περ ἐούσῃ, ἐπεὶ σὲ λέοντα γυναιξὶ' '. None
|2.547. /And with him there followed forty black ships. 2.549. And with him there followed forty black ships. And they that held Athens, the well-built citadel, the land of great-hearted Erechtheus, whom of old Athene, daughter of Zeus, fostered, when the earth, the giver of grain, had borne him; and she made him to dwell in Athens, in her own rich sanctuary, |
4.59. For even though I grudge thee, and am fain to thwart their overthrow, I avail naught by my grudging, for truly thou art far the mightier. Still it beseemeth that my labour too be not made of none effect; for I also am a god, and my birth is from the stock whence is thine own, and crooked-counselling Cronos begat me as the most honoured of his daughters
6.165. eeing he was minded to lie with me in love against my will. So she spake, and wrath gat hold upon the king to hear that word. To slay him he forbare, for his soul had awe of that; but he sent him to Lycia, and gave him baneful tokens, graving in a folded tablet many signs and deadly,
6.205. and his daughter was slain in wrath by Artemis of the golden reins. But Hippolochus begat me and of him do I declare that I am sprung; and he sent me to Troy and straitly charged me ever to be bravest and pre-eminent above all, and not bring shame upon the race of my fathers,
9.457. that never should there sit upon his knees a dear child begotten of me; and the gods fulfilled his curse, even Zeus of the nether world and dread Persephone. Then I took counsel to slay him with the sharp sword, but some one of the immortals stayed mine anger, bringing to my mind
14.198. peak what is in thy mind; my heart bids me fulfill it, if fulfill it I can, and it is a thing that hath fulfillment. Then with crafty thought spake to her queenly Hera:Give me now love and desire, wherewith thou art wont to subdue all immortals and mortal men.
14.214. ever should I be called dear by them and worthy of reverence. To her again spake in answer laughter-loving Aphrodite:It may not be that I should say thee nay, nor were it seemly; for thou sleepest in the arms of mightiest Zeus. She spake, and loosed from her bosom the broidered zone, 14.215. curiously-wrought, wherein are fashioned all manner of allurements; therein is love, therein desire, therein dalliance—beguilement that steals the wits even of the wise. This she laid in her hands, and spake, and addressed her:Take now and lay in thy bosom this zone,
14.246. Oceanus, from whom they all are sprung; but to Zeus, son of Cronos, will I not draw nigh, neither lull him to slumber, unless of himself he bid me. For ere now in another matter did a behest of thine teach me a lesson,
14.326. and Semele bare Dionysus, the joy of mortals; nor of Demeter, the fair-tressed queen; nor of glorious Leto; nay, nor yet of thine own self, as now I love thee, and sweet desire layeth hold of me. Then with crafty mind the queenly Hera spake unto him:
18.394. a beautiful chair, richly-wrought, and beneath was a footstool for the feet; and she called to Hephaestus, the famed craftsman, and spake to him, saying:Hephaestus, come forth hither; Thetis hath need of thee. And the famous god of the two strong arms answered her:Verily then a dread and honoured goddess is within my halls, 18.395. even she that saved me when pain was come upon me after I had fallen afar through the will of my shameless mother, that was fain to hide me away by reason of my lameness. Then had I suffered woes in heart, had not Eurynome and Thetis received me into their bosom—Eurynome, daughter of backward-flowing Oceanus.
19.101. Zeus verily spake vauntingly among all the gods: ‘Hearken unto me, all ye gods and goddesses, that I may speak what the heart in my breast biddeth me. This day shall Eileithyia, the goddess of childbirth, bring to the light a man that shall be the lord of all them that dwell round about,
21.483. How now art thou fain, thou bold and shameless thing, to stand forth against me? No easy foe I tell thee, am I, that thou shouldst vie with me in might, albeit thou bearest the bow, since it was against women that Zeus made thee a lion, and granted thee to slay whomsoever of them thou wilt. ' '. None
|12. Homeric Hymns, To Hermes, 4 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Apollo, birth • Athena, birth • birth
Found in books: Papadodima (2022) 150; Pirenne-Delforge and Pironti (2022) 281
|4. The herald of the gods and progeny''. None|
|13. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aeneas, conception and birth • Artemis, as birth/vegetation deity • Birth of Dionysus, Artemis as birth goddess • Erichthonius, birth • Hera, birth • Leto, births of Apollo and Artemis to • Leto, giving birth to Apollo and Artemis on Delos • Zeus, birth • birth scenes and stories, Apollo and Artemis, births of • childbirth • nobility of birth, in Homer • nobility of birth, in archaic Greece
Found in books: Barbato (2020) 83, 91; Farrell (2021) 103; Gazis and Hooper (2021) 54; Kowalzig (2007) 119; Pirenne-Delforge and Pironti (2022) 22; Simon (2021) 180
|14. None, None, nan (8th cent. BCE - 8th cent. BCE)
Tagged with subjects: • Apollo Delios/Dalios (Delos), birth of (aetiology) • Apollo, birth • Athena, birth • Dionysus,birth • Hephaistos, birth • Herakles, birth • Hermes, birth • Leto, giving birth to Apollo and Artemis on Delos • Zeus, giving birth • birth (mythical), as myth-ritual nexus • childbirth, divine • childbirth, human
Found in books: Kowalzig (2007) 59, 60, 61, 62, 63, 64, 65, 66, 67; Pirenne-Delforge and Pironti (2022) 58, 65, 76; de Jáuregui et al. (2011) 123
|15. Aeschylus, Agamemnon, 140-143, 160-175 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Artemis and birth • birth / gonai plays (comic / tragic) • life-change rituals, pregnancy and birth • women, divine protection in childbirth
Found in books: Eidinow and Kindt (2015) 525; Lipka (2021) 121; Parker (2005) 428
140. τόσον περ εὔφρων, καλά,'141.
160. Ζεύς, ὅστις ποτʼ ἐστίν, εἰ τόδʼ αὐ- 161. τῷ φίλον κεκλημένῳ, 162. τοῦτό νιν προσεννέπω. 163. οὐκ ἔχω προσεικάσαι 164. πάντʼ ἐπισταθμώμενος 165. πλὴν Διός, εἰ τὸ μάταν ἀπὸ φροντίδος ἄχθος 166. χρὴ βαλεῖν ἐτητύμως. Χορός 167. οὐδʼ ὅστις πάροιθεν ἦν μέγας, 168. παμμάχῳ θράσει βρύων,' '170. οὐδὲ λέξεται πρὶν ὤν· 171. ὃς δʼ ἔπειτʼ ἔφυ, τρια- 172. κτῆρος οἴχεται τυχών. 173. Ζῆνα δέ τις προφρόνως ἐπινίκια κλάζων 175. τεύξεται φρενῶν τὸ πᾶν· Χορός '. None
|16. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dionysos, birth of • birth, of Dionysos • childbirth
Found in books: Brule (2003) 54; Lyons (1997) 111
|17. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dionysus, birth (and rebirth) of • magic birth of term
Found in books: Bremmer (2008) 236; Graf and Johnston (2007) 69
|18. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • childbirth, human • gods, births of the gods
Found in books: Pirenne-Delforge and Pironti (2022) 51, 59; Álvarez (2019) 52
|19. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Athena, birth • Athena, birth of • Dionysos, birth • Dionysus,birth • Hephaistos, birth • Herakles, birth • Hermes, birth • childbirth, divine
Found in books: Kowalzig (2007) 225, 227, 228; Pirenne-Delforge and Pironti (2022) 52, 264, 269; de Jáuregui et al. (2011) 129
|20. Euripides, Bacchae, 91-92, 94-98, 286-297 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dionysos, birth • Dionysus, birth of • Dionysus, birth of Dionysus • Dionysus,birth
Found in books: Hawes (2014) 14, 15; Pirenne-Delforge and Pironti (2022) 268; de Jáuregui et al. (2011) 63, 128; Álvarez (2019) 86
91. ἔκβολον μάτηρ 92. ἔτεκεν, λιποῦσʼ αἰῶνα 94. λοχίοις δʼ αὐτίκα νιν δέξατο 286. '287. μηρῷ; διδάξω σʼ ὡς καλῶς ἔχει τόδε. 288. ἐπεί νιν ἥρπασʼ ἐκ πυρὸς κεραυνίου 289. Ζεύς, ἐς δʼ Ὄλυμπον βρέφος ἀνήγαγεν θεόν, 290. Ἥρα νιν ἤθελʼ ἐκβαλεῖν ἀπʼ οὐρανοῦ· 2
91. Ζεὺς δʼ ἀντεμηχανήσαθʼ οἷα δὴ θεός. 292. ῥήξας μέρος τι τοῦ χθόνʼ ἐγκυκλουμένου 293. 293. αἰθέρος, ἔθηκε τόνδʼ ὅμηρον ἐκδιδούς, 2
94. Διόνυσον Ἥρας νεικέων· χρόνῳ δέ νιν 295. βροτοὶ ῥαφῆναί φασιν ἐν μηρῷ Διός, 296. ὄνομα μεταστήσαντες, ὅτι θεᾷ θεὸς 297. Ἥρᾳ ποθʼ ὡμήρευσε, συνθέντες λόγον. '. None
|91. the thunder of Zeus flying upon her, his mother cast from her womb, leaving life by the stroke of a thunderbolt. Immediately Zeus, Kronos’ son, 95. received him in a chamber fit for birth, and having covered him in his thigh shut him up with golden clasps, hidden from Hera.And he brought forth, when the Fate |
286. o that by his means men may have good things. And do you laugh at him, because he was sewn up in Zeus’ thigh? I will teach you that this is well: when Zeus snatched him out of the lighting-flame, and led the child as a god to Olympus ,'287. o that by his means men may have good things. And do you laugh at him, because he was sewn up in Zeus’ thigh? I will teach you that this is well: when Zeus snatched him out of the lighting-flame, and led the child as a god to Olympus , 290. Hera wished to banish him from the sky, but Zeus, as a god, had a counter-contrivance. Having broken a part of the air which surrounds the earth, he gave this to Hera as a pledge protecting the real A line of text has apparently been lost here. Dionysus from her hostility. But in time, 295. mortals say that he was nourished in the thigh of Zeus, changing the word, because a god he had served as a hostage for the goddess Hera, and composing the story. The account given in lines 292f. of the development of this legend is based on the similarity between the Greek words for hostage ( ὅμηρος ) and thigh ( μηρός ). But this god is a prophet—for Bacchic revelry and madness have in them much prophetic skill. '. None
|21. Euripides, Hippolytus, 618-624 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dionysos, birth of • birth, of Dionysos • childbirth
Found in books: Hubbard (2014) 169; Lyons (1997) 111
618. εἰ γὰρ βρότειον ἤθελες σπεῖραι γένος,'619. οὐκ ἐκ γυναικῶν χρῆν παρασχέσθαι τόδε,' "620. ἀλλ' ἀντιθέντας σοῖσιν ἐν ναοῖς βροτοὺς" '621. ἢ χαλκὸν ἢ σίδηρον ἢ χρυσοῦ βάρος 622. παίδων πρίασθαι σπέρμα του τιμήματος, 623. τῆς ἀξίας ἕκαστον, ἐν δὲ δώμασιν 624. ναίειν ἐλευθέροισι θηλειῶν ἄτερ. '. None
|618. Great Zeus, why didst thou, to man’s sorrow, put woman, evil counterfeit, to dwell where shines the sun? If thou wert minded that the human race should multiply, it was not from women they should have drawn their stock,'619. Great Zeus, why didst thou, to man’s sorrow, put woman, evil counterfeit, to dwell where shines the sun? If thou wert minded that the human race should multiply, it was not from women they should have drawn their stock, 620. but in thy temples they should have paid gold or iron or ponderous bronze and bought a family, each man proportioned to his offering, and so in independence dwelt, from women free. '. None|
|22. Herodotus, Histories, 1.105, 1.199, 2.146, 4.67 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite, birth scenes and stories • Aphrodite’s birth by the ejaculation of Zeus • Aphrodite’s births • Dionysos, birth • Dionysus,birth • Paestum (Poseidonia), birth of Aphrodite on wedding vase from • birth • birth scenes and stories, Aphrodite • weddings and marriages, Paestum, birth of Aphrodite on wedding vase from
Found in books: Laes Goodey and Rose (2013) 188; Pirenne-Delforge and Pironti (2022) 266; Simon (2021) 255, 272; de Jáuregui et al. (2011) 128; Álvarez (2019) 120, 145
1.105. ἐνθεῦτεν δὲ ἤισαν ἐπʼ Αἴγυπτον. καὶ ἐπείτε ἐγένοντο ἐν τῇ Παλαιστίνῃ Συρίῃ, Ψαμμήτιχος σφέας Αἰγύπτου βασιλεὺς ἀντιάσας δώροισί τε καὶ λιτῇσι ἀποτράπει τὸ προσωτέρω μὴ πορεύεσθαι. οἳ δὲ ἐπείτε ἀναχωρέοντες ὀπίσω ἐγένοντο τῆς Συρίης ἐν Ἀσκάλωνι πόλι, τῶν πλεόνων Σκυθέων παρεξελθόντων ἀσινέων, ὀλίγοι τινὲς αὐτῶν ὑπολειφθέντες ἐσύλησαν τῆς οὐρανίης Ἀφροδίτης τὸ ἱρόν. ἔστι δὲ τοῦτο τὸ ἱρόν, ὡς ἐγὼ πυνθανόμενος εὑρίσκω, πάντων ἀρχαιότατον ἱρῶν ὅσα ταύτης τῆς θεοῦ· καὶ γὰρ τὸ ἐν Κύπρῳ ἱρὸν ἐνθεῦτεν ἐγένετο, ὡς αὐτοὶ Κύπριοι λέγουσι, καὶ τὸ ἐν Κυθήροισι Φοίνικές εἰσὶ οἱ ἱδρυσάμενοι ἐκ ταύτης τῆς Συρίης ἐόντες. τοῖσι δὲ τῶν Σκυθέων συλήσασι τὸ ἱρὸν τὸ ἐν Ἀσκάλωνι καὶ τοῖσι τούτων αἰεὶ ἐκγόνοισι ἐνέσκηψε ὁ θεὸς θήλεαν νοῦσον· ὥστε ἅμα λέγουσί τε οἱ Σκύθαι διὰ τοῦτο σφέας νοσέειν, καὶ ὁρᾶν παρʼ ἑωυτοῖσι τοὺς ἀπικνεομένους ἐς τὴν Σκυθικὴν χώρην ὡς διακέαται τοὺς καλέουσι Ἐνάρεας οἱ Σκύθαι.
1.199. 1 ὁ δὲ δὴ αἴσχιστος τῶν νόμων ἐστὶ τοῖσι Βαβυλωνίοισι ὅδε· δεῖ πᾶσαν γυναῖκα ἐπιχωρίην ἱζομένην ἐς ἱρὸν Ἀφροδίτης ἅπαξ ἐν τῇ ζόῃ μιχθῆναι ἀνδρὶ ξείνῳ. πολλαὶ δὲ καὶ οὐκ ἀξιούμεναι ἀναμίσγεσθαι τῇσι ἄλλῃσι, οἷα πλούτῳ ὑπερφρονέουσαι, ἐπὶ ζευγέων ἐν καμάρῃσι ἐλάσασαι πρὸς τὸ ἱρὸν ἑστᾶσι· θεραπηίη δέ σφι ὄπισθε ἕπεται πολλή. αἱ δὲ πλεῦνες ποιεῦσι ὧδε· ἐν τεμένεϊ Ἀφροδίτης κατέαται στέφανον περὶ τῇσι κεφαλῇσι ἔχουσαι θώμιγγος πολλαὶ γυναῖκες· αἳ μὲν γὰρ προσέρχονται, αἳ δὲ ἀπέρχονται. σχοινοτενέες δὲ διέξοδοι πάντα τρόπον ὁδῶν ἔχουσι διὰ τῶν γυναικῶν, διʼ ὧν οἱ ξεῖνοι διεξιόντες ἐκλέγονται· ἔνθα ἐπεὰν ἵζηται γυνή, οὐ πρότερον ἀπαλλάσσεται ἐς τὰ οἰκία ἤ τίς οἱ ξείνων ἀργύριον ἐμβαλὼν ἐς τὰ γούνατα μιχθῇ ἔξω τοῦ ἱροῦ· ἐμβαλόντα δὲ δεῖ εἰπεῖν τοσόνδε· “ἐπικαλέω τοι τὴν θεὸν Μύλιττα.” Μύλιττα δὲ καλέουσι τὴν Ἀφροδίτην Ἀσσύριοι. τὸ δὲ ἀργύριον μέγαθος ἐστὶ ὅσον ὦν· οὐ γὰρ μὴ ἀπώσηται· οὐ γάρ οἱ θέμις ἐστί· γίνεται γὰρ ἱρὸν τοῦτο τὸ ἀργύριον. τῷ δὲ πρώτῳ ἐμβαλόντι ἕπεται οὐδὲ ἀποδοκιμᾷ οὐδένα. ἐπεὰν δὲ μιχθῇ, ἀποσιωσαμένη τῇ θεῷ ἀπαλλάσσεται ἐς τὰ οἰκία, καὶ τὠπὸ τούτου οὐκ οὕτω μέγα τί οἱ δώσεις ὥς μιν λάμψεαι. ὅσσαι μέν νυν εἴδεός τε ἐπαμμέναι εἰσὶ καὶ μεγάθεος, ταχὺ ἀπαλλάσσονται, ὅσαι δὲ ἄμορφοι αὐτέων εἰσί, χρόνον πολλὸν προσμένουσι οὐ δυνάμεναι τὸν νόμον ἐκπλῆσαι· καὶ γὰρ τριέτεα καὶ τετραέτεα μετεξέτεραι χρόνον μένουσι. ἐνιαχῇ δὲ καὶ τῆς Κύπρου ἐστὶ παραπλήσιος τούτῳ νόμος.
2.146. τούτων ὦν ἀμφοτέρων πάρεστι χρᾶσθαι τοῖσί τις πείσεται λεγομένοισι μᾶλλον· ἐμοὶ δʼ ὦν ἡ περὶ αὐτῶν γνώμη ἀποδέδεκται. εἰ μὲν γὰρ φανεροί τε ἐγένοντο καὶ κατεγήρασαν καὶ οὗτοι ἐν τῇ Ἑλλάδι, κατά περ Ἡρακλέης ὁ ἐξ Ἀμφιτρύωνος γενόμενος, καὶ δὴ καὶ Διόνυσος ὁ ἐκ Σεμέλης καὶ Πὰν ὁ ἐκ Πηνελόπης γενόμενος, ἔφη ἄν τις καὶ τούτους ἄλλους ἄνδρας γενομένους ἔχειν τὰ ἐκείνων οὐνόματα τῶν προγεγονότων θεῶν. νῦν δὲ Διόνυσόν τε λέγουσι οἱ Ἕλληνες ὡς αὐτίκα γενόμενον ἐς τὸν μηρὸν ἐνερράψατο Ζεὺς καὶ ἤνεικε ἐς Νύσαν τὴν ὑπὲρ Αἰγύπτου ἐοῦσαν ἐν τῇ Αἰθιοπίῃ, καὶ Πανός γε πέρι οὐκ ἔχουσι εἰπεῖν ὅκῃ ἐτράπετο γενόμενος. δῆλά μοι γέγονε ὅτι ὕστερον ἐπύθοντο οἱ Ἕλληνες τούτων τὰ οὐνόματα ἢ τὰ τῶν ἄλλων θεῶν· ἀπʼ οὗ δὲ ἐπύθοντο χρόνου, ἀπὸ τούτου γενεηλογέουσι αὐτῶν τὴν γένεσιν.
4.67. μάντιες δὲ Σκυθέων εἰσὶ πολλοί, οἳ μαντεύονται ῥάβδοισι ἰτεΐνῃσι πολλῇσι ὧδε· ἐπεὰν φακέλους ῥάβδων μεγάλους ἐνείκωνται, θέντες χαμαὶ διεξειλίσσουσι αὐτούς, καὶ ἐπὶ μίαν ἑκάστην ῥάβδον τιθέντες θεσπίζουσι, ἅμα τε λέγοντες ταῦτα συνειλέουσι τὰς ῥάβδους ὀπίσω καὶ αὖτις κατὰ μίαν συντιθεῖσι. αὕτη μὲν σφι ἡ μαντικὴ πατρωίη ἐστί. οἱ δὲ Ἐνάρεες οἱ ἀνδρόγυνοι τὴν Ἀφροδίτην σφίσι λέγουσι μαντικὴν δοῦναι· φιλύρης δʼ ὧν φλοιῷ μαντεύονται· ἐπεὰν τὴν φιλύρην τρίχα σχίσῃ, διαπλέκων ἐν τοῖσι δακτύλοισι τοῖσι ἑωυτοῦ καὶ διαλύων χρᾷ.''. None
|1.105. From there they marched against Egypt : and when they were in the part of Syria called Palestine, Psammetichus king of Egypt met them and persuaded them with gifts and prayers to come no further. ,So they turned back, and when they came on their way to the city of Ascalon in Syria, most of the Scythians passed by and did no harm, but a few remained behind and plundered the temple of Heavenly Aphrodite. ,This temple, I discover from making inquiry, is the oldest of all the temples of the goddess, for the temple in Cyprus was founded from it, as the Cyprians themselves say; and the temple on Cythera was founded by Phoenicians from this same land of Syria . ,But the Scythians who pillaged the temple, and all their descendants after them, were afflicted by the goddess with the “female” sickness: and so the Scythians say that they are afflicted as a consequence of this and also that those who visit Scythian territory see among them the condition of those whom the Scythians call “Hermaphrodites”. |
1.199. The foulest Babylonian custom is that which compels every woman of the land to sit in the temple of Aphrodite and have intercourse with some stranger once in her life. Many women who are rich and proud and disdain to mingle with the rest, drive to the temple in covered carriages drawn by teams, and stand there with a great retinue of attendants. ,But most sit down in the sacred plot of Aphrodite, with crowns of cord on their heads; there is a great multitude of women coming and going; passages marked by line run every way through the crowd, by which the men pass and make their choice. ,Once a woman has taken her place there, she does not go away to her home before some stranger has cast money into her lap, and had intercourse with her outside the temple; but while he casts the money, he must say, “I invite you in the name of Mylitta” (that is the Assyrian name for Aphrodite). ,It does not matter what sum the money is; the woman will never refuse, for that would be a sin, the money being by this act made sacred. So she follows the first man who casts it and rejects no one. After their intercourse, having discharged her sacred duty to the goddess, she goes away to her home; and thereafter there is no bribe however great that will get her. ,So then the women that are fair and tall are soon free to depart, but the uncomely have long to wait because they cannot fulfill the law; for some of them remain for three years, or four. There is a custom like this in some parts of Cyprus .
2.146. With regard to these two, Pan and Dionysus, one may follow whatever story one thinks most credible; but I give my own opinion concerning them here. Had Dionysus son of Semele and Pan son of Penelope appeared in Hellas and lived there to old age, like Heracles the son of Amphitryon, it might have been said that they too (like Heracles) were but men, named after the older Pan and Dionysus, the gods of antiquity; ,but as it is, the Greek story has it that no sooner was Dionysus born than Zeus sewed him up in his thigh and carried him away to Nysa in Ethiopia beyond Egypt ; and as for Pan, the Greeks do not know what became of him after his birth. It is therefore plain to me that the Greeks learned the names of these two gods later than the names of all the others, and trace the birth of both to the time when they gained the knowledge.
4.67. There are many diviners among the Scythians, who divine by means of many willow wands as I will show. They bring great bundles of wands, which they lay on the ground and unfasten, and utter their divinations as they lay the rods down one by one; and while still speaking, they gather up the rods once more and place them together again; ,this manner of divination is hereditary among them. The Enarees, who are hermaphrodites, say that Aphrodite gave them the art of divination, which they practise by means of lime-tree bark. They cut this bark into three portions, and prophesy while they braid and unbraid these in their fingers. ''. None
|23. Sophocles, Ajax, 1093-1096 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • birth, common • birth, noble • nobility of birth, aristocratic • nobility of birth, in democratic Athens
Found in books: Barbato (2020) 94; Jouanna (2018) 311
|1093. Never again, my fellow Salaminians, will I be amazed if some nobody by birth does wrong,'1094. Never again, my fellow Salaminians, will I be amazed if some nobody by birth does wrong, 1095. when those who are reputed to be born of noble blood employ such wrongful sentiments in their arguments. Come, tell me from the first once more—do you really say that you brought Ajax here to the Greeks as an ally personally recruited by you? Did he not sail of his own accord? As his own master? '. None|
|24. Thucydides, The History of The Peloponnesian War, 3.104, 3.104.1-3.104.2 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • birth • birth (mythical), as myth-ritual nexus • life-change rituals, pregnancy and birth • women, childbirth rituals • women, divine protection in childbirth
Found in books: Blidstein (2017) 23; Chaniotis (2012) 144; Eidinow and Kindt (2015) 524; Kowalzig (2007) 103
3.104.1. τοῦ δ’ αὐτοῦ χειμῶνος καὶ Δῆλον ἐκάθηραν Ἀθηναῖοι κατὰ χρησμὸν δή τινα. ἐκάθηρε μὲν γὰρ καὶ Πεισίστρατος ὁ τύραννος πρότερον αὐτήν, οὐχ ἅπασαν, ἀλλ’ ὅσον ἀπὸ τοῦ ἱεροῦ ἐφεωρᾶτο τῆς νήσου: τότε δὲ πᾶσα ἐκαθάρθη τοιῷδε τρόπῳ.
3.104.2. θῆκαι ὅσαι ἦσαν τῶν τεθνεώτων ἐν Δήλῳ, πάσας ἀνεῖλον, καὶ τὸ λοιπὸν προεῖπον μήτε ἐναποθνῄσκειν ἐν τῇ νήσῳ μήτε ἐντίκτειν, ἀλλ’ ἐς τὴν Ῥήνειαν διακομίζεσθαι. ἀπέχει δὲ ἡ Ῥήνεια τῆς Δήλου οὕτως ὀλίγον ὥστε Πολυκράτης ὁ Σαμίων τύραννος ἰσχύσας τινὰ χρόνον ναυτικῷ καὶ τῶν τε ἄλλων νήσων ἄρξας καὶ τὴν Ῥήνειαν ἑλὼν ἀνέθηκε τῷ Ἀπόλλωνι τῷ Δηλίῳ ἁλύσει δήσας πρὸς τὴν Δῆλον. καὶ τὴν πεντετηρίδα τότε πρῶτον μετὰ τὴν κάθαρσιν ἐποίησαν οἱ Ἀθηναῖοι τὰ Δήλια.' '. None
|3.104.1. The same winter the Athenians purified Delos, in compliance, it appears, with a certain oracle. It had been purified before by Pisistratus the tyrant; not indeed the whole island, but as much of it as could be seen from the temple. All of it was, however, now purified in the following way. |
3.104.2. All the sepulchres of those that had died in Delos were taken up, and for the future it was commanded that no one should be allowed either to die or to give birth to a child in the island; but that they should be carried over to Rhenea, which is so near to Delos that Polycrates, tyrant of Samos, having added Rhenea to his other island conquests during his period of naval ascendancy, dedicated it to the Delian Apollo by binding it to Delos with a chain. The Athenians, after the purification, celebrated, for the first time, the quinquennial festival of the Delian games. ' '. None
|25. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • birth • childbirth as a source of pollution
Found in books: Petrovic and Petrovic (2016) 17, 242; Waldner et al (2016) 58
|26. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Artemis and birth • women, divine protection in childbirth
Found in books: Eidinow and Kindt (2015) 188; Parker (2005) 242
|27. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Artemis and birth • Herakles, birth • childbirth, human
Found in books: Parker (2005) 428; Pirenne-Delforge and Pironti (2022) 61
|28. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Asclepius, birth of • life-change rituals, pregnancy and birth • women, divine protection in childbirth
Found in books: Bremmer (2008) 260; Eidinow and Kindt (2015) 525
|29. Diodorus Siculus, Historical Library, 3.62.8, 4.25.4, 5.75.4 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Dionysos, birth • Dionysus, birth (and rebirth) of • Dionysus, birth of Dionysus • Dionysus,birth • Hermes, birth • Persephone’s birth • gods, births of the gods
Found in books: Graf and Johnston (2007) 74, 76; Pirenne-Delforge and Pironti (2022) 264; de Jáuregui et al. (2011) 62; Álvarez (2019) 137
|3.62.8. \xa0And with these stories the teachings agree which are set forth in the Orphic poems and are introduced into their rites, but it is not lawful to recount them in detail to the uninitiated. |
4.25.4. \xa0He also took part in the expedition of the Argonauts, and because of the love he held for his wife he dared the amazing deed of descending into Hades, where he entranced PersephonÃª by his melodious song and persuaded her to assist him in his desires and to allow him to bring up his dead wife from Hades, in this exploit resembling Dionysus; for the myths relate that Dionysus brought up his mother SemelÃª from Hades, and that, sharing with her his own immortality, he changed her name to ThyonÃª. But now that we have discussed Orpheus, we shall return to Heracles.
5.75.4. \xa0As for Dionysus, the myths state that he discovered the vine and its cultivation, and also how to make wine and to store away many of the autumn fruits and thus to provide mankind with the use of them as food over a long time. This god was born in Crete, men say, of Zeus and PersephonÃª, and Orpheus has handed down the tradition in the initiatory rites that he was torn in pieces by the Titans. And the fact is that there have been several who bore the name Dionysus, regarding whom we have given a detailed account at greater length in connection with the more appropriate period of time.''. None
|30. Ovid, Fasti, 5.608, 5.610, 5.617 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • birth • birth, infants • birth, postpartum period
Found in books: Papadodima (2022) 150, 151; Waldner et al (2016) 95
5.608. et timor ipse novi causa decoris erat.
5.610. Sidoni, sic fueras aspicienda Iovi.
5.617. taurus init caelum: te, Sidoni, Iuppiter implet,''. None
|5.608. And carried horns on his deceptive forehead. |
5.610. In her left, while fear itself lent her fresh grace.
5.617. Reaching shore, the god was no longer a bull,''. None
|31. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Dionysus, birth (and rebirth) of • Dionysus,birth
Found in books: Graf and Johnston (2007) 78; de Jáuregui et al. (2011) 128
|32. Apollodorus, Bibliotheca, 3.4.3, 3.5.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Athena, birth • Dionysos, birth • Dionysus,birth • Hephaistos, birth • Herakles, birth • Hermes, birth • childbirth, divine
Found in books: Pirenne-Delforge and Pironti (2022) 264, 266, 269; de Jáuregui et al. (2011) 128, 129
3.4.3. Σεμέλης δὲ Ζεὺς ἐρασθεὶς Ἥρας κρύφα συνευνάζεται. ἡ δὲ ἐξαπατηθεῖσα ὑπὸ Ἥρας, κατανεύσαντος αὐτῇ Διὸς πᾶν τὸ αἰτηθὲν ποιήσειν, αἰτεῖται τοιοῦτον αὐτὸν ἐλθεῖν οἷος ἦλθε μνηστευόμενος Ἥραν. Ζεὺς δὲ μὴ δυνάμενος ἀνανεῦσαι παραγίνεται εἰς τὸν θάλαμον αὐτῆς ἐφʼ ἅρματος ἀστραπαῖς ὁμοῦ καὶ βρονταῖς, καὶ κεραυνὸν ἵησιν. Σεμέλης δὲ διὰ τὸν φόβον ἐκλιπούσης, ἑξαμηνιαῖον τὸ βρέφος ἐξαμβλωθὲν ἐκ τοῦ πυρὸς ἁρπάσας ἐνέρραψε τῷ μηρῷ. ἀποθανούσης δὲ Σεμέλης, αἱ λοιπαὶ Κάδμου θυγατέρες διήνεγκαν λόγον, συνηυνῆσθαι θνητῷ τινι Σεμέλην καὶ καταψεύσασθαι Διός, καὶ ὅτι 1 -- διὰ τοῦτο ἐκεραυνώθη. κατὰ δὲ τὸν χρόνον τὸν καθήκοντα Διόνυσον γεννᾷ Ζεὺς λύσας τὰ ῥάμματα, καὶ δίδωσιν Ἑρμῇ. ὁ δὲ κομίζει πρὸς Ἰνὼ καὶ Ἀθάμαντα καὶ πείθει τρέφειν ὡς κόρην. ἀγανακτήσασα δὲ Ἥρα μανίαν αὐτοῖς ἐνέβαλε, καὶ Ἀθάμας μὲν τὸν πρεσβύτερον παῖδα Λέαρχον ὡς ἔλαφον θηρεύσας ἀπέκτεινεν, Ἰνὼ δὲ τὸν Μελικέρτην εἰς πεπυρωμένον λέβητα ῥίψασα, εἶτα βαστάσασα μετὰ νεκροῦ τοῦ παιδὸς ἥλατο κατὰ βυθοῦ. 1 -- καὶ Λευκοθέα μὲν αὐτὴν καλεῖται, Παλαίμων δὲ ὁ παῖς, οὕτως ὀνομασθέντες ὑπὸ τῶν πλεόντων· τοῖς χειμαζομένοις γὰρ βοηθοῦσιν. ἐτέθη δὲ ἐπὶ Μελικέρτῃ ὁ 2 -- ἀγὼν τῶν Ἰσθμίων, Σισύφου θέντος. Διόνυσον δὲ Ζεὺς εἰς ἔριφον ἀλλάξας τὸν Ἥρας θυμὸν ἔκλεψε, καὶ λαβὼν αὐτὸν Ἑρμῆς πρὸς νύμφας ἐκόμισεν ἐν Νύσῃ κατοικούσας τῆς Ἀσίας, ἃς ὕστερον Ζεὺς καταστερίσας ὠνόμασεν Ὑάδας.
3.5.3. βουλόμενος δὲ ἀπὸ τῆς Ἰκαρίας εἰς Νάξον διακομισθῆναι, Τυρρηνῶν λῃστρικὴν ἐμισθώσατο τριήρη. οἱ δὲ αὐτὸν ἐνθέμενοι Νάξον μὲν παρέπλεον, ἠπείγοντο δὲ εἰς τὴν Ἀσίαν ἀπεμπολήσοντες. ὁ δὲ τὸν μὲν ἱστὸν 4 -- καὶ τὰς κώπας ἐποίησεν ὄφεις, τὸ δὲ σκάφος ἔπλησε κισσοῦ καὶ βοῆς αὐλῶν· οἱ δὲ ἐμμανεῖς γενόμενοι κατὰ τῆς θαλάττης ἔφυγον καὶ ἐγένοντο δελφῖνες. ὣς δὲ 1 -- αὐτὸν θεὸν ἄνθρωποι ἐτίμων, ὁ δὲ ἀναγαγὼν ἐξ Ἅιδου τὴν μητέρα, καὶ προσαγορεύσας Θυώνην, μετʼ αὐτῆς εἰς οὐρανὸν ἀνῆλθεν.''. None
|3.4.3. But Zeus loved Semele and bedded with her unknown to Hera. Now Zeus had agreed to do for her whatever she asked, and deceived by Hera she asked that he would come to her as he came when he was wooing Hera. Unable to refuse, Zeus came to her bridal chamber in a chariot, with lightnings and thunderings, and launched a thunderbolt. But Semele expired of fright, and Zeus, snatching the sixth-month abortive child from the fire, sewed it in his thigh. On the death of Semele the other daughters of Cadmus spread a report that Semele had bedded with a mortal man, and had falsely accused Zeus, and that therefore she had been blasted by thunder. But at the proper time Zeus undid the stitches and gave birth to Dionysus, and entrusted him to Hermes. And he conveyed him to Ino and Athamas, and persuaded them to rear him as a girl. But Hera indigtly drove them mad, and Athamas hunted his elder son Learchus as a deer and killed him, and Ino threw Melicertes into a boiling cauldron, then carrying it with the dead child she sprang into the deep. And she herself is called Leucothea, and the boy is called Palaemon, such being the names they get from sailors; for they succour storm-tossed mariners. And the Isthmian games were instituted by Sisyphus in honor of Melicertes. But Zeus eluded the wrath of Hera by turning Dionysus into a kid, and Hermes took him and brought him to the nymphs who dwelt at Nysa in Asia, whom Zeus afterwards changed into stars and named them the Hyades. |
3.5.3. And wishing to be ferried across from Icaria to Naxos he hired a pirate ship of Tyrrhenians. But when they had put him on board, they sailed past Naxos and made for Asia, intending to sell him. Howbeit, he turned the mast and oars into snakes, and filled the vessel with ivy and the sound of flutes. And the pirates went mad, and leaped into the sea, and were turned into dolphins. Thus men perceived that he was a god and honored him; and having brought up his mother from Hades and named her Thyone, he ascended up with her to heaven.''. None
|33. Ignatius, To The Magnesians, 8.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • birth • birth of Jesus • mystery, of Jesus’s birth
Found in books: Berglund Crostini and Kelhoffer (2022) 198, 199; Vinzent (2013) 148
|8.2. for the divine prophets lived after Christ Jesus. For this cause also they were persecuted, being inspired by His grace to the end that they which are disobedient might be fully persuaded that there is one God who manifested Himself through Jesus Christ His Son, who is His Word that proceeded from silence, who in all things was well-pleasing unto Him that sent Him. ''. None|
|34. New Testament, 1 John, 3.2, 3.8, 4.8 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • birth • conception and birth, genealogy
Found in books: Peppard (2011) 141; Vinzent (2013) 71, 110
3.2. Ἀγαπητοί, νῦν τέκνα θεοῦ ἐσμέν, καὶ οὔπω ἐφανερώθη τί ἐσόμεθα. οἴδαμεν ὅτι ἐὰν φανερωθῇ ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ὀψόμεθα αὐτὸν καθώς ἐστιν.
3.8. ὁ ποιῶν τὴν ἁμαρτίαν ἐκ τοῦ διαβόλου ἐστίν, ὅτι ἀπʼ ἀρχῆς ὁ διάβολος ἁμαρτάνει. εἰς τοῦτο ἐφανερώθη ὁ υἱὸς τοῦ θεοῦ ἵνα λύσῃ τὰ ἔργα τοῦ διαβόλου.
4.8. ὁ μὴ ἀγαπῶν οὐκ ἔγνω τὸν θεόν, ὅτι ὁ θεὸς ἀγάπη ἐστίν.''. None
|3.2. Beloved, now we are children of God, and it is not yet revealed what we will be. But we know that, when he is revealed, we will be like him; for we will see him just as he is. |
3.8. He who sins is of the devil, for the devil has been sinning from the beginning. To this end the Son of God was revealed, that he might destroy the works of the devil. ' "
4.8. He who doesn't love doesn't know God, for God is love. "'. None
|35. New Testament, 1 Peter, 3.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Noah, Birth of • birth
Found in books: Stuckenbruck (2007) 676; Vinzent (2013) 48
3.20. ἀπειθήσασίν ποτε ὅτε ἀπεξεδέχετο ἡ τοῦ θεοῦ μακροθυμία ἐν ἡμέραις Νῶε κατασκευαζομένης κιβωτοῦ εἰς ἣν ὀλίγοι, τοῦτʼ ἔστιν ὀκτὼ ψυχαί, διεσώθησαν διʼ ὕδατος.''. None
|3.20. who before were disobedient, when the longsuffering of God waited patiently in the days of Noah, while the ark was being built. In it, few, that is, eight souls, were saved through water. ''. None|
|36. New Testament, Apocalypse, 1.12-1.16, 2.18, 12.1, 12.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Beautiful, Noahs Features at Birth • Noah, Birth of • birth
Found in books: Lynskey (2021) 87; Stuckenbruck (2007) 626, 627, 628, 638; Vargas (2021) 27, 28, 30; Vinzent (2013) 72, 73
1.12. Καὶ ἐπέστρεψα βλέπειν τὴν φωνὴν ἥτις ἐλάλει μετʼ ἐμοῦ· καὶ ἐπιστρέψας εἶδον ἑπτὰ λυχνίας χρυσᾶς, 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, 1.15. καὶ οἱ πόδες αὐτοῦ ὅμοιοι χαλκολιβάνῳ, ὡς ἐν καμίνῳ πεπυρωμένης,καὶ ἡ φωνὴ αὐτοῦ ὡς φωνὴ ὑδάτων πολλῶν, 1.16. καὶ ἔχων ἐν τῇ δεξιᾷ χειρὶ αὐτοῦ ἀστέρας ἑπτά, καὶ ἐκ τοῦ στόματος αὐτοῦ ῥομφαία δίστομος ὀξεῖα ἐκπορευομένη, καὶ ἡ ὄψις αὐτοῦ ὡςὁ ἥλιοςφαίνειἐν τῇ δυνάμει αὐτοῦ.
2.18. ?καὶ τῷ ἀγγέλῳ τῷ ἐν Θυατείροις ἐκκλησίας γράψον Τάδε λέγει ὁ υἱὸς τοῦ θεοῦ, ὁ ἔχωντοὺς ὀφθαλμοὺς αὐτοῦ ὡςφλόγαπυρόε, καὶ οἱ πόδες αὐτοῦ ὅμοιοι χαλκολιβάνῳ,
12.1. Καὶ σημεῖον μέγα ὤφθη ἐν τῷ οὐρανῷ, γυνὴ περιβεβλημένη τὸν ἥλιον, καὶ ἡ σελήνη ὑποκάτω τῶν ποδῶν αὐτῆς, καὶ ἐπὶ τῆς κεφαλῆς αὐτῆς στέφανος ἀστέρων δώδεκα, καὶ ἐν γαστρὶ ἔχουσα·
12.5. καὶἔτεκενυἱόν,ἄρσεν,ὃς μέλλειποιμαίνεινπάντατὰ ἔθνη ἐν ῥάβδῳ σιδηρᾷ·καὶ ἡρπάσθη τὸ τέκνον αὐτῆς πρὸς τὸν θεὸν καὶ πρὸς τὸν θρόνον αὐτοῦ.''. None
|1.12. I turned to see the voice that spoke with me. Having turned, I saw seven golden lampstands. 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. 1.15. His feet were like burnished brass, as if it had been refined in a furnace. His voice was like the voice of many waters. 1.16. He had seven stars in his right hand. Out of his mouth proceeded a sharp two-edged sword. His face was like the sun shining at its brightest. |
2.18. "To the angel of the assembly in Thyatira write: "The Son of God, who has his eyes like a flame of fire, and his feet are like burnished brass, says these things:
12.1. A great sign was seen in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars.
12.5. She gave birth to a son, a male child, who is to rule all the nations with a rod of iron. Her child was caught up to God, and to his throne.''. None
|37. New Testament, Ephesians, 1.23 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Jesus, birth of • birth
Found in books: Iricinschi et al. (2013) 251; Vinzent (2013) 153
1.23. ἥτις ἐστὶν τὸ σῶμα αὐτοῦ, τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσιν πληρουμένου.''. None
|1.23. which is his body, the fullness of him who fills all in all. ''. None|
|38. New Testament, Galatians, 4.29 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Noah, Birth of • birth
Found in books: Lynskey (2021) 142; Stuckenbruck (2007) 668
4.29. ἀλλʼ ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτως καὶ νῦν.''. None
|4.29. But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. ''. None|
|39. New Testament, Hebrews, 1.8, 1.12-1.13, 3.1-3.6, 7.3, 7.12, 7.24, 8.6 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • birth • rhetorical topoi, birth
Found in books: Martin and Whitlark (2018) 38, 68, 161, 162, 164, 165; Vinzent (2013) 55, 56
1.8. πρὸς δὲ τὸν υἱόν
1.12. 1.13. πρὸς τίνα δὲ τῶν ἀγγέλων εἴρηκέν ποτε
3.1. Ὅθεν, ἀδελφοὶ ἅγιοι, κλήσεως ἐπουρανίου μέτοχοι, κατανοήσατε τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν Ἰησοῦν, 3.2. πιστὸνὄντα τῷ ποιήσαντι αὐτὸν ὡς καὶΜωυσῆς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ. 3.3. πλείονος γὰρ οὗτος δόξης παρὰ Μωυσῆν ἠξίωται καθʼ ὅσον πλείονα τιμὴν ἔχει τοῦ οἴκου ὁ κατασκευάσας αὐτόν· 3.4. πᾶς γὰρ οἶκος κατασκευάζεται ὑπό τινος, ὁ δὲ πάντα κατασκευάσας θεός. 3.5. καὶΜωυσῆςμὲνπιστὸς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦὡςθεράπωνεἰς μαρτύριον τῶν λαληθησομένων, 3.6. Χριστὸς δὲ ὡς υἱὸς ἐπὶτὸν οἶκον αὐτοῦ·οὗ οἶκός ἐσμεν ἡμεῖς, ἐὰν τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος μέχρι τέλους βεβαίαν κατάσχωμεν.
7.3. ἀπάτωρ, ἀμήτωρ, ἀγενεαλόγητος, μήτε ἀρχὴν ἡμερῶν μήτε ζωῆς τέλος ἔχων, ἀφωμοιωμένος δὲ τῷ υἱῷ τοῦ θεοῦ, μένειἱερεὺςεἰς τὸ διηνεκές.
7.12. μετατιθεμένης γὰρ τῆς ἱερωσύνης ἐξ ἀνάγκης καὶ νόμου μετάθεσις γίνεται.
7.24. ὁ δὲ διὰ τὸ μένειν αὐτὸνεἰς τὸν αἰῶναἀπαράβατον· ἔχει τὴν ἱερωσύνην·
8.6. ?̓ νῦν δὲ διαφορωτέρας τέτυχεν λειτουργίας, ὅσῳ καὶ κρείττονός ἐστιν διαθήκης μεσίτης, ἥτις ἐπὶ κρείττοσιν ἐπαγγελίαις νενομοθέτηται.''. None
|1.8. but of the Son he says, "Your throne, O God, is forever and ever; The scepter of uprightness is the scepter of your kingdom. |
1.12. As a mantle you will roll them up, And they will be changed; But you are the same. Your years will not fail." 1.13. But of which of the angels has he said at any time, "Sit at my right hand, Until I make your enemies the footstool of your feet?"
3.1. Therefore, holy brothers, partakers of a heavenly calling, consider the Apostle and High Priest of our confession, Jesus; 3.2. who was faithful to him who appointed him, as also was Moses in all his house. 3.3. For he has been counted worthy of more glory than Moses, inasmuch as he who built the house has more honor than the house. 3.4. For every house is built by someone; but he who built all things is God. 3.5. Moses indeed was faithful in all his house as a servant, for a testimony of those things which were afterward to be spoken, 3.6. but Christ is faithful as a Son over his house; whose house we are, if we hold fast our confidence and the glorying of our hope firm to the end.
7.3. without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God), remains a priest continually.
7.12. For the priesthood being changed, there is of necessity a change made also in the law.
7.24. But he, because he lives forever, has his priesthood unchangeable.
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. ''. None
|40. New Testament, Philippians, 1.23, 2.9-2.10 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Birth • New birth • Spiritual, birth • birth
Found in books: Hellholm et al. (2010) 1211; Poorthuis and Schwartz (2014) 239; Vinzent (2013) 34, 41
1.23. συνέχομαι δὲ ἐκ τῶν δύο, τὴν ἐπιθυμίαν ἔχων εἰς τὸ ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι, πολλῷ γὰρ μᾶλλον κρεῖσσον,
2.9. διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν, καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, 2.10. ἵνα ἐν τῷ ὀνόματι Ἰησοῦπᾶν γόνυ κάμψῃἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων,''. None
|1.23. But I am in a dilemma between the two, having the desire to depart and be with Christ, which is far better. |
2.9. Therefore God also highly exalted him, and gave to him the name which is above every name; 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth, ''. None
|41. New Testament, Romans, 1.1-1.4, 8.9-8.12, 8.15 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Birth narratives • Luke, Gospel of birth/infancy narratives • Noah, Birth of • birth • birth, • conception and birth, on divine sonship of Jesus
Found in books: Albrecht (2014) 257; Lynskey (2021) 117; Peppard (2011) 20, 135; Robbins et al (2017) 43; Stuckenbruck (2007) 668; Vinzent (2013) 52, 67, 108, 153
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,
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. 8.10. εἰ δὲ Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρὸν διὰ ἁμαρτίαν, τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην. 8.11. εἰ δὲ τὸ πνεῦμα τοῦ ἐγείραντος τὸν Ἰησοῦν ἐκ νεκρῶν οἰκεῖ ἐν ὑμῖν, ὁ ἐγείρας ἐκ νεκρῶν Χριστὸν Ἰησοῦν ζωοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος ἐν ὑμῖν. 8.12. Ἄρα οὖν, ἀδελφοί, ὀφειλέται ἐσμέν, οὐ τῇ σαρκὶ τοῦ κατὰ σάρκα ζῇν,
8.15. οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλὰ ἐλάβετε πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν''. None
|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, ' "|
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. " '8.10. If Christ is in you, the body is dead because of sin, but the spirit is alive because of righteousness. 8.11. But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. 8.12. So then, brothers, we are debtors, not to the flesh, to live after the flesh.
8.15. For you didn\'t receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father!"''. None
|42. New Testament, Titus, 3.4-3.7 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • New birth • birth
Found in books: Hellholm et al. (2010) 1033; Vinzent (2013) 128
3.4. ὅτε δὲ ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ σωτῆρος ἡμῶν θεοῦ, 3.5. οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν ἡμεῖς ἀλλὰ κατὰ τὸ αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς διὰ λουτροῦ παλινγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου, 3.6. οὗ ἐξέχεεν ἐφʼ ἡμᾶς πλουσίως διὰ Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν, 3.7. ἵνα δικαιωθέντες τῇ ἐκείνου χάριτι κληρονόμοι γενηθῶμεν κατʼ ἐλπίδα ζωῆς αἰωνίου.''. None
|3.4. But when the kindness of God our Savior and his love toward mankind appeared, 3.5. not by works of righteousness, which we did ourselves, but according to his mercy, he saved us, through the washing of regeneration and renewing by the Holy Spirit, 3.6. which he poured out on us richly, through Jesus Christ our Savior; 3.7. that, being justified by his grace, we might be made heirs according to the hope of eternal life. ''. None|
|43. New Testament, John, 1.1-1.18, 1.26-1.29, 1.32, 2.19, 3.1-3.8, 3.13, 3.18-3.21, 4.3-4.30, 4.40-4.42, 6.53, 20.16-20.17 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • New birth • Noah, Birth of • birth • birth, • conception and birth, genealogy • conception and birth, on divine sonship of Jesus • rhetorical topoi, birth • virgin birth
Found in books: Hellholm et al. (2010) 1033; Lieu (2015) 370; Lynskey (2021) 117; Martin and Whitlark (2018) 39; Peppard (2011) 12, 141; Robbins et al (2017) 113, 117, 119, 138, 139, 140, 141, 142, 143, 146, 148, 149, 158, 159, 160, 161, 162, 163, 164; Stuckenbruck (2007) 664; Vinzent (2013) 6, 14, 41, 42, 70, 95, 103, 104, 133, 214
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.
1.26. ἀπεκρίθη αὐτοῖς ὁ Ἰωάνης λέγων Ἐγὼ βαπτίζω ἐν ὕδατι· μέσος ὑμῶν στήκει ὃν ὑμεῖς οὐκ οἴδατε, 1.27. ὀπίσω μου ἐρχόμενος, οὗ οὐκ εἰμὶ ἐγὼ ἄξιος ἵνα λύσω αὐτοῦ τὸν ἱμάντα τοῦ ὑποδήματος. 1.28. Ταῦτα ἐν Βηθανίᾳ ἐγένετο πέραν τοῦ Ἰορδάνου, ὅπου ἦν ὁ Ἰωάνης βαπτίζων. 1.29. Τῇ ἐπαύριον βλέπει τὸν Ἰησοῦν ἐρχόμενον πρὸς αὐτόν, καὶ λέγει Ἴδε ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου.
1.32. Καὶ ἐμαρτύρησεν Ἰωάνης λέγων ὅτι Τεθέαμαι τὸ πνεῦμα καταβαῖνον ὡς περιστερὰν ἐξ οὐρανοῦ, καὶ ἔμεινεν ἐπʼ αὐτόν·
2.19. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτοῖς Λύσατε τὸν ναὸν τοῦτον καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν.
3.1. Ἦν δὲ ἄνθρωπος ἐκ τῶν Φαρισαίων, Νικόδημος ὄνομα αὐτῷ, ἄρχων τῶν Ἰουδαίων· 3.2. οὗτος ἦλθεν πρὸς αὐτὸν νυκτὸς καὶ εἶπεν αὐτῷ Ῥαββεί, οἴδαμεν ὅτι ἀπὸ θεοῦ ἐλήλυθας διδάσκαλος· οὐδεὶς γὰρ δύναται ταῦτα τὰ σημεῖα ποιεῖν ἃ σὺ ποιεῖς, ἐὰν μὴ ᾖ ὁ θεὸς μετʼ αὐτοῦ. 3.3. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ θεοῦ. 3.4. λέγει πρὸς αὐτὸν ὁ Νικόδημος Πῶς δύναται ἄνθρωπος γεννηθῆναι γέρων ὤν; μὴ δύναται εἰς τὴν κοιλίαν τῆς μητρὸς αὐτοῦ δεύτερον εἰσελθεῖν καὶ γεννηθῆναι; 3.5. ἀπεκρίθη ὁ Ἰησοῦς Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ. 3.6. τὸ γεγεννημένον ἐκ τῆς σαρκὸς σάρξ ἐστιν, καὶ τὸ γεγεννημένον ἐκ τοῦ πνεύματος πνεῦμά ἐστιν. 3.7. μὴ θαυμάσῃς ὅτι εἶπόν σοι Δεῖ ὑμᾶς γεννηθῆναι ἄνωθεν. 3.8. τὸ πνεῦμα ὅπου θέλει πνεῖ, καὶ τὴν φωνὴν αὐτοῦ ἀκούεις, ἀλλʼ οὐκ οἶδας πόθεν ἔρχεται καὶ ποῦ ὑπάγει· οὕτως ἐστὶν πᾶς ὁ γεγεννημένος ἐκ τοῦ πνεύματος.
3.13. καὶ οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς, ὁ υἱὸς τοῦ ἀνθρώπου.
3.18. ὁ πιστεύων εἰς αὐτὸν οὐ κρίνεται. ὁ μὴ πιστεύων ἤδη κέκριται, ὅτι μὴ πεπίστευκεν εἰς τὸ ὄνομα τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ.
3.19. αὕτη δέ ἐστιν ἡ κρίσις ὅτι τὸ φῶς ἐλήλυθεν εἰς τὸν κόσμον καὶ ἠγάπησαν οἱ ἄνθρωποι μᾶλλον τὸ σκότος ἢ τὸ φῶς, ἦν γὰρ αὐτῶν πονηρὰ τὰ ἔργα. 3.20. πᾶς γὰρ ὁ φαῦλα πράσσων μισεῖ τὸ φῶς καὶ οὐκ ἔρχεται πρὸς τὸ φῶς, ἵνα μὴ ἐλεγχθῇ τὰ ἔργα αὐτοῦ· 3.21. ὁ δὲ ποιῶν τὴν ἀλήθειαν ἔρχεται πρὸς τὸ φῶς, ἵνα φανερωθῇ αὐτοῦ τὰ ἔργα ὅτι ἐν θεῷ ἐστὶν εἰργασμένα.
4.3. — ἀφῆκεν τὴν Ἰουδαίαν καὶ ἀπῆλθεν πάλιν εἰς τὴν Γαλιλαίαν. 4.4. Ἔδει δὲ αὐτὸν διέρχεσθαι διὰ τῆς Σαμαρίας. 4.5. ἔρχεται οὖν εἰς πόλιν τῆς Σαμαρίας λεγομένην Συχὰρ πλησίον τοῦ χωρίου ὃ ἔδωκεν Ἰακὼβ τῷ Ἰωσὴφ τῷ υἱῷ αὐτοῦ· 4.6. ἦν δὲ ἐκεῖ πηγὴ τοῦ Ἰακώβ. ὁ οὖν Ἰησοῦς κεκοπιακὼς ἐκ τῆς ὁδοιπορίας ἐκαθέζετο οὕτως ἐπὶ τῇ πηγῇ· ὥρα ἦν ὡς ἕκτη. 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. 4.16. λέγει αὐτῇ Ὕπαγε φώνησόν σου τὸν ἄνδρα καὶ ἐλθὲ ἐνθάδε. 4.17. ἀπεκρίθη ἡ γυνὴ καὶ εἶπεν αὐτῷ Οὐκ ἔχω ἄνδρα. λέγει αὐτῇ ὁ Ἰησοῦς Καλῶς εἶπες ὅτι Ἄνδρα οὐκ ἔχω· 4.18. πέντε γὰρ ἄνδρας ἔσχες, καὶ νῦν ὃν ἔχεις οὐκ ἔστιν σου ἀνήρ· τοῦτο ἀληθὲς εἴρηκας. 4.19. λέγει αὐτῷ ἡ γυνή Κύριε, θεωρῶ ὅτι προφήτης εἶ σύ. 4.20. οἱ πατέρες ἡμῶν ἐν τῷ ὄρει τούτῳ προσεκύνησαν· καὶ ὑμεῖς λέγετε ὅτι ἐν Ἰεροσολύμοις ἐστὶν ὁ τόπος ὅπου προσκυνεῖν δεῖ. 4.21. λέγει αὐτῇ ὁ Ἰησοῦς Πίστευέ μοι, γύναι, ὅτι ἔρχεται ὥρα ὅτε οὔτε ἐν τῷ ὄρει τούτῳ οὔτε ἐν Ἰεροσολύμοις προσκυνήσετε τῷ πατρί. 4.22. ὑμεῖς προσκυνεῖτε ὃ οὐκ οἴδατε, ἡμεῖς προσκυνοῦμεν ὃ οἴδαμεν, ὅτι ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστίν· 4.23. ἀλλὰ ἔρχεται ὥρα καὶ νῦν ἐστίν, ὅτε οἱ ἀληθινοὶ προσκυνηταὶ προσκυνήσουσιν τῷ πατρὶ ἐν πνεύματι καὶ ἀληθείᾳ, καὶ γὰρ ὁ πατὴρ τοιούτους ζητεῖ τοὺς προσκυνοῦντας αὐτόν· 4.24. πνεῦμα ὁ θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν. 4.25. λέγει αὐτῷ ἡ γυνή Οἶδα ὅτι Μεσσίας ἔρχεται, ὁ λεγόμενος Χριστός· ὅταν ἔλθῃ ἐκεῖνος, ἀναγγελεῖ ἡμῖν ἅπαντα. 4.26. λέγει αὐτῇ ὁ Ἰησοῦς Ἐγώ εἰμι, ὁ λαλῶν σοι. 4.27. Καὶ ἐπὶ τούτῳ ἦλθαν οἱ μαθηταὶ αὐτοῦ, καὶ ἐθαύμαζον ὅτι μετὰ γυναικὸς ἐλάλει· οὐδεὶς μέντοι εἶπεν Τί ζητεῖς; ἤ Τί λαλεῖς μετʼ αὐτῆς; 4.28. ἀφῆκεν οὖν τὴν ὑδρίαν αὐτῆς ἡ γυνὴ καὶ ἀπῆλθεν εἰς τὴν πόλιν καὶ λέγει τοῖς ἀνθρώποις 4.29. Δεῦτε ἴδετε ἄνθρωπον ὃς εἶπέ μοι πάντα ἃ ἐποίησα· μήτι οὗτός ἐστιν ὁ χριστός;
4.30. ἐξῆλθον ἐκ τῆς πόλεως καὶ ἤρχοντο πρὸς αὐτόν.
4.40. ὡς οὖν ἦλθον πρὸς αὐτὸν οἱ Σαμαρεῖται, ἠρώτων αὐτὸν μεῖναι παρʼ αὐτοῖς· καὶ ἔμεινεν ἐκεῖ δύο ἡμέρας. 4.41. καὶ πολλῷ πλείους ἐπίστευσαν διὰ τὸν λόγον αὐτοῦ, 4.42. τῇ τε γυναικὶ ἔλεγον ὅτι Οὐκέτι διὰ τὴν σὴν λαλιὰν πιστεύομεν· αὐτοὶ γὰρ ἀκηκόαμεν, καὶ οἴδαμεν ὅτι οὗτός ἐστιν ἀληθῶς ὁ σωτὴρ τοῦ κόσμου.
6.53. εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς Ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ υἱοῦ τοῦ ἀνθρώπου καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς.
20.16. λέγει αὐτῇ Ἰησοῦς Μαριάμ. στραφεῖσα ἐκείνη λέγει αὐτῷ Ἐβραϊστί Ῥαββουνεί ?̔ὃ λέγεται Διδάσκαλἐ. 20.17. λέγει αὐτῇ Ἰησοῦς Μή μου ἅπτου, οὔπω γὰρ ἀναβέβηκα πρὸς τὸν πατέρα· πορεύου δὲ πρὸς τοὺς ἀδελφούς μου καὶ εἰπὲ αὐτοῖς Ἀναβαίνω πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν καὶ θεόν μου καὶ θεὸν ὑμῶν.' '. None
|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.
1.26. John answered them, "I baptize in water, but among you stands one whom you don\'t know. 1.27. He is the one who comes after me, who has come to be before me, whose sandal strap I\'m not worthy to untie." 1.28. These things were done in Bethany beyond the Jordan, where John was baptizing. 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!
1.32. John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him.
2.19. Jesus answered them, "Destroy this temple, and in three days I will raise it up."
3.1. Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. 3.2. The same came to him by night, and said to him, "Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do, unless God is with him." 3.3. Jesus answered him, "Most assuredly, I tell you, unless one is born anew, he can\'t see the Kingdom of God." 3.4. Nicodemus said to him, "How can a man be born when he is old? Can he enter a second time into his mother\'s womb, and be born?" 3.5. Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can\'t enter into the Kingdom of God! 3.6. That which is born of the flesh is flesh. That which is born of the Spirit is spirit. ' "3.7. Don't marvel that I said to you, 'You must be born anew.' " '3.8. The wind blows where it wants to, and you hear its sound, but don\'t know where it comes from and where it is going. So is everyone who is born of the Spirit."
3.13. No one has ascended into heaven, but he who descended out of heaven, the Son of Man, who is in heaven. ' "
3.18. He who believes in him is not judged. He who doesn't believe has been judged already, because he has not believed in the name of the only born Son of God. " '
3.19. This is the judgment, that the light has come into the world, and men loved the darkness rather than the light; for their works were evil. ' "3.20. For everyone who does evil hates the light, and doesn't come to the light, lest his works would be exposed. " '3.21. But he who does the truth comes to the light, that his works may be revealed, that they have been done in God."
4.3. he left Judea, and departed into Galilee. 4.4. He needed to pass through Samaria. 4.5. So he came to a city of Samaria, called Sychar, near the parcel of ground that Jacob gave to his son, Joseph. ' "4.6. Jacob's well was there. Jesus therefore, being tired from his journey, sat down by the well. It was about the sixth hour. " '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." 4.16. Jesus said to her, "Go, call your husband, and come here." 4.17. The woman answered, "I have no husband."Jesus said to her, "You said well, \'I have no husband,\ '4.18. for you have had five husbands; and he whom you now have is not your husband. This you have said truly." 4.19. The woman said to him, "Sir, I perceive that you are a prophet. 4.20. Our fathers worshiped in this mountain, and you Jews say that in Jerusalem is the place where people ought to worship." 4.21. Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father. ' "4.22. You worship that which you don't know. We worship that which we know; for salvation is from the Jews. " '4.23. But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to be his worshippers. 4.24. God is spirit, and those who worship him must worship in spirit and truth." 4.25. The woman said to him, "I know that Messiah comes," (he who is called Christ). "When he has come, he will declare to us all things." 4.26. Jesus said to her, "I am he, the one who speaks to you." 4.27. At this, his disciples came. They marveled that he was speaking with a woman; yet no one said, "What are you looking for?" or, "Why do you speak with her?" 4.28. So the woman left her water pot, and went away into the city, and said to the people, 4.29. "Come, see a man who told me everything that I did. Can this be the Christ?"
4.30. They went out of the city, and were coming to him.
4.40. So when the Samaritans came to him, they begged him to stay with them. He stayed there two days. 4.41. Many more believed because of his word. 4.42. They said to the woman, "Now we believe, not because of your speaking; for we have heard for ourselves, and know that this is indeed the Christ, the Savior of the world."
6.53. Jesus therefore said to them, "Most assuredly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you don\'t have life in yourselves.
20.16. Jesus said to her, "Mary."She turned and said to him, "Rhabbouni!" which is to say, "Teacher!" 20.17. Jesus said to her, "Don\'t touch me, for I haven\'t yet ascended to my Father; but go to my brothers, and tell them, \'I am ascending to my Father and your Father, to my God and your God.\'"' '. None
|44. New Testament, Luke, 1.5-1.11, 1.18, 1.26-1.35, 2.2, 3.22-3.38 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Birth narrative • Jesus, Miraculous birth • Jesus, birth of • Luke, Gospel of birth/infancy narratives • Messiah, God’s anointed, Spiritual birth • Noah, Birth of • betrothal, argument for the virgin birth • birth • birth and death declarations • mystery, of Jesus’s birth • virgin birth
Found in books: Berglund Crostini and Kelhoffer (2022) 449; Blidstein (2017) 219; Capponi (2005) 218; Frey and Levison (2014) 114, 117; Iricinschi et al. (2013) 251; Lieu (2015) 370; Monnickendam (2020) 53, 68; Peppard (2011) 135; Ruzer (2020) 25; Stuckenbruck (2007) 666; Vinzent (2013) 108, 117, 155
1.5. ΕΓΕΝΕΤΟ ἐν ταῖς ἡμέραις Ἡρῴδου βασιλέως τῆς Ἰουδαίας ἱερεύς τις ὀνόματι Ζαχαρίας ἐξ ἐφημερίας Ἀβιά, καὶ γυνὴ αὐτῷ ἐκ τῶν θυγατέρων Ἀαρών, καὶ τὸ ὄνομα αὐτῆς Ἐλεισάβετ. 1.6. ἦσαν δὲ δίκαιοι ἀμφότεροι ἐναντίον τοῦ θεοῦ, πορευόμενοι ἐν πάσαις ταῖς ἐντολαῖς καὶ δικαιώμασιν τοῦ κυρίου ἄμεμπτοι. 1.7. καὶ οὐκ ἦν αὐτοῖς τέκνον, καθότι ἦν ἡ Ἐλεισάβετ στεῖρα, καὶ ἀμφότεροι προβεβηκότες ἐν ταῖς ἡμέραις αὐτῶν ἦσαν. 1.8. Ἐγένετο δὲ ἐν τῷ ἱερατεύειν αὐτὸν ἐν τῇ τάξει τῆς ἐφημερίας αὐτοῦ ἔναντι τοῦ θεοῦ 1.9. κατὰ τὸ ἔθος τῆς ἱερατίας ἔλαχε τοῦ θυμιᾶσαι εἰσελθὼν εἰς τὸν ναὸν τοῦ κυρίου, 1.10. καὶ πᾶν τὸ πλῆθος ἦν τοῦ λαοῦ προσευχόμενον ἔξω τῇ ὥρᾳ τοῦ θυμιάματος· 1.11. ὤφθη δὲ αὐτῷ ἄγγελος Κυρίου ἑστὼς ἐκ δεξιῶν τοῦ θυσιαστηρίου τοῦ θυμιάματος.
1.18. καὶ εἶπεν Ζαχαρίας πρὸς τὸν ἄγγελον Κατὰ τί γνώσομαι τοῦτο; ἐγὼ γάρ εἰμι πρεσβύτης καὶ ἡ γυνή μου προβεβηκυῖα ἐν ταῖς ἡμέραις αὐτῆς.
1.26. Ἐν δὲ τῷ μηνὶ τῷ ἕκτῳ ἀπεστάλη ὁ ἄγγελος Γαβριὴλ ἀπὸ τοῦ θεοῦ εἰς πόλιν τῆς Γαλιλαίας ᾗ ὄνομα Ναζαρὲτ 1.27. πρὸς παρθένον ἐμνηστευμένην ἀνδρὶ ᾧ ὄνομα Ἰωσὴφ ἐξ οἴκου Δαυείδ, καὶ τὸ ὄνομα τῆς παρθένου Μαριάμ. 1.28. καὶ εἰσελθὼν πρὸς αὐτὴν εἶπεν Χαῖρε, κεχαριτωμένη, ὁ κύριος μετὰ σοῦ. 1.29. ἡ δὲ ἐπὶ τῷ λόγῳ διεταράχθη καὶ διελογίζετο ποταπὸς εἴη ὁ ἀσπασμὸς οὗτος. 1.30. καὶ εἶπεν ὁ ἄγγελος αὐτῇ Μὴ φοβοῦ, Μαριάμ, εὗρες γὰρ χάριν παρὰ τῷ θεῷ· 1.31. καὶ ἰδοὺ συλλήμψῃ ἐν γαστρὶ καὶ τέξῃ υἱόν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν. 1.32. οὗτος ἔσται μέγας καὶ υἱὸς Ὑψίστου κληθήσεται, καὶ δώσει αὐτῷ Κύριος ὁ θεὸς τὸν θρόνον Δαυεὶδ τοῦ πατρὸς αὐτοῦ, 1.33. καὶ βασιλεύσει ἐπὶ τὸν οἶκον Ἰακὼβ εἰς τοὺς αἰῶνας, καὶ τῆς βασιλείας αὐτοῦ οὐκ ἔσται τέλος. 1.34. εἶπεν δὲ Μαριὰμ πρὸς τὸν ἄγγελον Πῶς ἔσται τοῦτο, ἐπεὶ ἄνδρα οὐ γινώσκω; 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·
2.2. ?̔αὕτη ἀπογραφὴ πρώτη ἐγένετο ἡγεμονεύοντος τῆς Συρίας Κυρηνίου·̓
3.22. καὶ καταβῆναι τὸ πνεῦμα τὸ ἅγιον σωματικῷ εἴδει ὡς περιστερὰν ἐπʼ αὐτόν, καὶ φωνὴν ἐξ οὐρανοῦ γενέσθαι Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα. 3.23. Καὶ αὐτὸς ἦν Ἰησοῦς ἀρχόμενος ὡσεὶ ἐτῶν τριάκοντα, ὢν υἱός, ὡς ἐνομίζετο, Ἰωσήφ τοῦ Ἡλεί 3.24. τοῦ Ματθάτ τοῦ Λευεί τοῦ Μελχεί τοῦ Ἰανναί τοῦ Ἰωσήφ 3.25. τοῦ Ματταθίου τοῦ Ἀμώς τοῦ Ναούμ τοῦ Ἐσλεί τοῦ Ναγγαί 3.26. τοῦ Μαάθ τοῦ Ματταθίου τοῦ Σεμεείν τοῦ Ἰωσήχ τοῦ Ἰωδά 3.27. τοῦ Ἰωανάν τοῦ Ῥησά τοῦ Ζοροβάβελ τοῦ Σαλαθιήλ τοῦ Νηρεί 3.28. τοῦ Μελχεί τοῦ Ἀδδεί τοῦ Κωσάμ τοῦ Ἐλμαδάμ τοῦ Ἤρ 3.29. τοῦ Ἰησοῦ τοῦ Ἐλιέζερ τοῦ Ἰωρείμ τοῦ Μαθθάτ τοῦ Λευεί 3.30. τοῦ Συμεών τοῦ Ἰούδα τοῦ Ἰωσήφ τοῦ Ἰωνάμ τοῦ Ἐλιακείμ 3.31. τοῦ Μελεά τοῦ Μεννά τοῦ Ματταθά τοῦ Ναθάμ τοῦ Δαυείδ 3.32. τοῦ Ἰεσσαί τοῦ Ἰωβήλ τοῦ Βοός τοῦ Σαλά τοῦ Ναασσών 3.33. τοῦ Ἀδμείν τοῦ Ἀρνεί τοῦ Ἑσρών τοῦ Φαρές τοῦ Ἰούδα 3.34. τοῦ Ἰακώβ τοῦ Ἰσαάκ τοῦ Ἀβραάμ τοῦ Θαρά τοῦ Ναχώρ 3.35. τοῦ Σερούχ τοῦ Ῥαγαύ τοῦ Φάλεκ τοῦ Ἔβερ τοῦ Σαλά 3.36. τοῦ Καινάμ τοῦ Ἀρφαξάδ τοῦ Σήμ τοῦ Νῶε τοῦ Λάμεχ 3.37. τοῦ Μαθουσαλά τοῦ Ἑνώχ τοῦ Ἰάρετ τοῦ Μαλελεήλ τοῦ Καινάμ 3.38. τοῦ Ἐνώς τοῦ Σήθ τοῦ Ἀδάμ τοῦ θεοῦ.''. None
|1.5. There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the priestly division of Abijah. He had a wife of the daughters of Aaron, and her name was Elizabeth. 1.6. They were both righteous before God, walking blamelessly in all the commandments and ordices of the Lord. 1.7. But they had no child, because Elizabeth was barren, and they both were well advanced in years. ' "1.8. Now it happened, while he executed the priest's office before God in the order of his division, " "1.9. according to the custom of the priest's office, his lot was to enter into the temple of the Lord and burn incense. " '1.10. The whole multitude of the people were praying outside at the hour of incense. 1.11. An angel of the Lord appeared to him, standing on the right side of the altar of incense. |
1.18. Zacharias said to the angel, "How can I be sure of this? For I am an old man, and my wife is well advanced in years."
1.26. Now in the sixth month, the angel Gabriel was sent from God to a city of Galilee, named Nazareth, ' "1.27. to a virgin pledged to be married to a man whose name was Joseph, of the house of David. The virgin's name was Mary. " '1.28. Having come in, the angel said to her, "Rejoice, you highly favored one! The Lord is with you. Blessed are you among women!" 1.29. But when she saw him, she was greatly troubled at the saying, and considered what kind of salutation this might be. 1.30. The angel said to her, "Don\'t be afraid, Mary, for you have found favor with God. ' "1.31. Behold, you will conceive in your womb, and bring forth a son, and will call his name 'Jesus.' " '1.32. He will be great, and will be called the Son of the Most High. The Lord God will give him the throne of his father, David, 1.33. and he will reign over the house of Jacob forever. There will be no end to his kingdom." 1.34. Mary said to the angel, "How can this be, seeing I am a virgin?" 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.
2.2. This was the first enrollment made when Quirinius was governor of Syria.
3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased." 3.23. Jesus himself, when he began to teach, was about thirty years old, being the son (as was supposed) of Joseph, the son of Heli, 3.24. the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, 3.25. the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai, 3.26. the son of Maath, the son of Mattathias, the son of Semein, the son of Joseph, the son of Judah, 3.27. the son of Joa, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri, 3.28. the son of Melchi, the son of Addi, the son of Cosam, the son of Elmodam, the son of Er, 3.29. the son of Josa, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, 3.30. the son of Simeon, the son of Judah, the son of Joseph, the son of Jo, the son of Eliakim, 3.31. the son of Melea, the son of Me, the son of Mattatha, the son of Nathan, the son of David, 3.32. the son of Jesse, the son of Obed, the son of Boaz, the son of Salmon, the son of Nahshon, 3.33. the son of Amminadab, the son of Aram, the son of Joram, the son of Hezron, the son of Perez, the son of Judah, 3.34. the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor, 3.35. the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah 3.36. the son of Cai, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, 3.37. the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cai, 3.38. the son of Enos, the son of Seth, the son of Adam, the son of God. ''. None
|45. New Testament, Matthew, 1.2-1.16, 1.18, 1.24, 3.11, 3.16, 17.2, 28.3 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Jesus, Miraculous birth • Jesus, birth of • Messiah, God’s anointed, Spiritual birth • Noah, Birth of • betrothal, argument for the virgin birth • birth • conception and birth • conception and birth, genealogy • conception and birth, on divine sonship of Jesus • rhetorical topoi, birth • virgin birth
Found in books: Iricinschi et al. (2013) 251; Lieu (2015) 370; Martin and Whitlark (2018) 39; Monnickendam (2020) 53, 68; Peppard (2011) 13; Ruzer (2020) 25; Stuckenbruck (2007) 626, 638; Vinzent (2013) 11, 49, 173
1.2. Ἀβραὰμ ἐγέννησεν τὸν Ἰσαάκ, Ἰσαὰκ δὲ ἐγέννησεν τὸν Ἰακώβ, Ἰακὼβ δὲ ἐγέννησεν τὸν Ἰούδαν καὶ τοὺς ἀδελφοὺς αὐτοῦ, 1.3. Ἰούδας δὲ ἐγέννησεν τὸν Φαρὲς καὶ τὸν Ζαρὰ ἐκ τῆς Θάμαρ, Φαρὲς δὲ ἐγέννησεν τὸν Ἑσρώμ, Ἑσρὼμ δὲ ἐγέννησεν τὸν Ἀράμ, 1.4. Ἀρὰμ δὲ ἐγέννησεν τὸν Ἀμιναδάβ, Ἀμιναδὰβ δὲ ἐγέννησεν τὸν Ναασσών, Ναασσὼν δὲ ἐγέννησεν τὸν Σαλμών, 1.5. Σαλμὼν δὲ ἐγέννησεν τὸν Βοὲς ἐκ τῆς Ῥαχάβ, Βοὲς δὲ ἐγέννησεν τὸν Ἰωβὴδ ἐκ τῆς Ῥούθ, Ἰωβὴδ δὲ ἐγέννησεν τὸν Ἰεσσαί, 1.6. Ἰεσσαὶ δὲ ἐγέννησεν τὸν Δαυεὶδ τὸν βασιλέα. Δαυεὶδ δὲ ἐγέννησεν τὸν Σολομῶνα ἐκ τῆς τοῦ Οὐρίου, 1.7. Σολομὼν δὲ ἐγέννησεν τὸν Ῥοβοάμ, Ῥοβοὰμ δὲ ἐγέννησεν τὸν Ἀβιά, Ἀβιὰ δὲ ἐγέννησεν τὸν Ἀσάφ, Ἀσὰφ δὲ ἐγέννησεν τὸν Ἰωσαφάτ, 1.8. Ἰωσαφὰτ δὲ ἐγέννησεν τὸν Ἰωράμ, Ἰωρὰμ δὲ ἐγέννησεν τὸν Ὀζείαν, 1.9. Ὀζείας δὲ ἐγέννησεν τὸν Ἰωαθάμ, Ἰωαθὰμ δὲ ἐγέννησεν τὸν Ἄχας, Ἄχας δὲ ἐγέννησεν τὸν Ἑζεκίαν, 1.10. Ἑζεκίας δὲ ἐγέννησεν τὸν Μανασσῆ, Μανασσῆς δὲ ἐγέννησεν τὸν Ἀμώς, Ἀμὼς δὲ ἐγέννησεν τὸν Ἰωσείαν, 1.11. Ἰωσείας δὲ ἐγέννησεν τὸν Ἰεχονίαν καὶ τοὺς ἀδελφοὺς αὐτοῦ ἐπὶ τῆς μετοικεσίας Βαβυλῶνος. 1.12. Μετὰ δὲ τὴν μετοικεσίαν Βαβυλῶνος Ἰεχονίας ἐγέννησεν τὸν Σαλαθιήλ, Σαλαθιὴλ δὲ ἐγέννησεν τὸν Ζοροβάβελ, 1.13. Ζοροβάβελ δὲ ἐγέννησεν τὸν Ἀβιούδ, Ἀβιοὺδ δὲ ἐγέννησεν τὸν Ἐλιακείμ, Ἐλιακεὶμ δὲ ἐγέννησεν τὸν Ἀζώρ, 1.14. Ἀζὼρ δὲ ἐγέννησεν τὸν Σαδώκ, Σαδὼκ δὲ ἐγέννησεν τὸν Ἀχείμ, Ἀχεὶμ δὲ ἐγέννησεν τὸν Ἐλιούδ, 1.15. Ἐλιοὺδ δὲ ἐγέννησεν τὸν Ἐλεάζαρ, Ἐλεάζαρ δὲ ἐγέννησεν τὸν Μαθθάν, Μαθθὰν δὲ ἐγέννησεν τὸν Ἰακώβ, 1.16. Ἰακὼβ δὲ ἐγέννησεν τὸν Ἰωσὴφ τὸν ἄνδρα Μαρίας, ἐξ ἧς ἐγεννήθη Ἰησοῦς ὁ λεγόμενος Χριστός.
1.18. ΤΟΥ ΔΕ ΙΗΣΟΥ ΧΡΙΣΤΟΥ ἡ γένεσις οὕτως ἦν. Μνηστευθείσης τῆς μητρὸς αὐτοῦ Μαρίας τῷ Ἰωσήφ, πρὶν ἢ συνελθεῖν αὐτοὺς εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου.
1.24. Ἐγερθεὶς δὲ ὁ Ἰωσὴφ ἀπὸ τοῦ ὕπνου ἐποίησεν ὡς προσέταξεν αὐτῷ ὁ ἄγγελος Κυρίου καὶ παρέλαβεν τὴν γυναῖκα αὐτοῦ·
3.11. ἐγὼ μὲν ὑμᾶς βαπτίζω ἐν ὕδατι εἰς μετάνοιαν· ὁ δὲ ὀπίσω μου ἐρχόμενος ἰσχυρότερός μου ἐστίν, οὗ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί·
3.16. βαπτισθεὶς δὲ ὁ Ἰησοῦς εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος·
17.2. καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν, καὶ ἔλαμψεν τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, τὰ δὲ ἱμάτια αὐτοῦ ἐγένετο λευκὰ ὡς τὸ φῶς.
28.3. ἦν δὲ ἡ εἰδέα αὐτοῦ ὡς ἀστραπὴ καὶ τὸ ἔνδυμα αὐτοῦ λευκὸν ὡς χιών.''. None
|1.2. Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers. 1.3. Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram. 1.4. Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon. 1.5. Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse. 1.6. Jesse became the father of David the king. David became the father of Solomon by her who had been the wife of Uriah. 1.7. Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa. 1.8. Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah. 1.9. Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah. 1.10. Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah. 1.11. Josiah became the father of Jechoniah and his brothers, at the time of the exile to Babylon. 1.12. After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel. 1.13. Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor. 1.14. Azor became the father of Sadoc. Sadoc became the father of Achim. Achim became the father of Eliud. 1.15. Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob. 1.16. Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ. |
1.18. Now the birth of Jesus Christ was like this; for after his mother, Mary, was engaged to Joseph, before they came together, she was found pregt by the Holy Spirit.
1.24. Joseph arose from his sleep, and did as the angel of the Lord commanded him, and took his wife to himself;
3.11. I indeed baptize you in water for repentance, but he who comes after me is mightier than I, whose shoes I am not worthy to carry. He will baptize you in the Holy Spirit.
3.16. Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him.
17.2. He was transfigured before them. His face shone like the sun, and his garments became as white as the light.
28.3. His appearance was like lightning, and his clothing white as snow. ''. None
|46. Tacitus, Annals, 12.64.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • birth • birth, deformed or unusual as prodigy • intersex births
Found in books: Laes Goodey and Rose (2013) 205; Shannon-Henderson (2019) 276, 302
|12.64.1. \xa0In the consulate of Marcus Asinius and Manius Acilius, it was made apparent by a sequence of prodigies that a change of conditions for the worse was foreshadowed. Fire from heaven played round the standards and tents of the soldiers; a\xa0swarm of bees settled on the pediment of the Capitol; it was stated that hermaphrodites had been born, and that a pig had been produced with the talons of a hawk. It was counted among the portents that each of the magistracies found its numbers diminished, since a quaestor, an aedile, and a tribune, together with a praetor and a consul, had died within a\xa0few months. But especial terror was felt by Agrippina. Disquieted by a remark let fall by Claudius in his cups, that it was his destiny first to suffer and finally to punish the infamy of his wives, she determined to act â\x80\x94 and speedily. First, however, she destroyed Domitia Lepida on a feminine quarrel. For, as the daughter of the younger Antonia, the grand-niece of Augustus, the first cousin once removed of Agrippina, and also the sister of her former husband Gnaeus Domitius, Lepida regarded her family distinctions as equal to those of the princess. In looks, age, and fortune there was little between the pair; and since each was as unchaste, as disreputable, and as violent as the other, their competition in the vices was not less keen than in such advantages as they had received from the kindness of fortune. But the fiercest struggle was on the question whether the domit influence with Nero was to be his aunt or his mother: for Lepida was endeavouring to captivate his youthful mind by a smooth tongue and an open hand, while on the other side Agrippina stood grim and menacing, capable of presenting her son with an empire but not of tolerating him as emperor.''. None|
|47. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • birth • birth and renewal, imagery of • birth and renewal, new • imagery, birth and renewal • kinship, birth and renewal in the context of
Found in books: Lavee (2017) 147; Vinzent (2013) 115
|48. Irenaeus, Refutation of All Heresies, 3.22.1 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • virgin birth
Found in books: Lieu (2015) 370; Osborne (2001) 112
|3.22.1. Those, therefore, who allege that He took nothing from the Virgin do greatly err, since, in order that they may cast away the inheritance of the flesh, they also reject the analogy between Him and Adam. For if the one who sprang from the earth had indeed formation and substance from both the hand and workmanship of God, but the other not from the hand and workmanship of God, then He who was made after the image and likeness of the former did not, in that case, preserve the analogy of man, and He must seem an inconsistent piece of work, not having wherewith He may show His wisdom. But this is to say, that He also appeared putatively as man when He was not man, and that He was made man while taking nothing from man. For if He did not receive the substance of flesh from a human being, He neither was made man nor the Son of man; and if He was not made what we were, He did no great thing in what He suffered and endured. But every one will allow that we are composed of a body taken from the earth, and a soul receiving spirit from God. This, therefore, the Word of God was made, recapitulating in Himself His own handiwork; and on this account does He confess Himself the Son of man, and blesses "the meek, because they shall inherit the earth." The Apostle Paul, moreover, in the Epistle to the Galatians, declares plainly, "God sent His Son, made of a woman." And again, in that to the Romans, he says, "Concerning His Son, who was made of the seed of David according to the flesh, who was predestinated as the Son of God with power, according to the spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord."''. None|
|49. Pausanias, Description of Greece, 1.22.3, 5.11.8 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Aphrodite, birth • Aphrodite, birth scenes and stories • Aphrodite’s births • Athena, birth • Dionysos, birth • Galaxidi, Roman Imperial era medallion with birth of Aphrodite found at • birth scenes and stories, Aphrodite • women, divine protection in childbirth
Found in books: Eidinow and Kindt (2015) 251; Pirenne-Delforge and Pironti (2022) 299; Simon (2021) 257; Álvarez (2019) 145
1.22.3. Ἀφροδίτην δὲ τὴν Πάνδημον, ἐπεί τε Ἀθηναίους Θησεὺς ἐς μίαν ἤγαγεν ἀπὸ τῶν δήμων πόλιν, αὐτήν τε σέβεσθαι καὶ Πειθὼ κατέστησε· τὰ μὲν δὴ παλαιὰ ἀγάλματα οὐκ ἦν ἐπʼ ἐμοῦ, τὰ δὲ ἐπʼ ἐμοῦ τεχνιτῶν ἦν οὐ τῶν ἀφανεστάτων. ἔστι δὲ καὶ Γῆς Κουροτρόφου καὶ Δήμητρος ἱερὸν Χλόης· τὰ δὲ ἐς τὰς ἐπωνυμίας ἔστιν αὐτῶν διδαχθῆναι τοῖς ἱερεῦσιν ἐλθόντα ἐς λόγους.
5.11.8. ἐπὶ δὲ τοῦ βάθρου τοῦ τὸν θρόνον τε ἀνέχοντος καὶ ὅσος ἄλλος κόσμος περὶ τὸν Δία, ἐπὶ τούτου τοῦ βάθρου χρυσᾶ ποιήματα, ἀναβεβηκὼς ἐπὶ ἅρμα Ἤλιος καὶ Ζεύς τέ ἐστι καὶ Ἥρα, ἔτι δὲ Ἥφαιστος, παρὰ δὲ αὐτὸν Χάρις· ταύτης δὲ Ἑρμῆς ἔχεται, τοῦ Ἑρμοῦ δὲ Ἑστία· μετὰ δὲ τὴν Ἑστίαν Ἔρως ἐστὶν ἐκ θαλάσσης Ἀφροδίτην ἀνιοῦσαν ὑποδεχόμενος, τὴν δὲ Ἀφροδίτην στεφανοῖ Πειθώ· ἐπείργασται δὲ καὶ Ἀπόλλων σὺν Ἀρτέμιδι Ἀθηνᾶ τε καὶ Ἡρακλῆς, καὶ ἤδη τοῦ βάθρου πρὸς τῷ πέρατι Ἀμφιτρίτη καὶ Ποσειδῶν Σελήνη τε ἵππον ἐμοὶ δοκεῖν ἐλαύνουσα. τοῖς δέ ἐστιν εἰρημένα ἐφʼ ἡμιόνου τὴν θεὸν ὀχεῖσθαι καὶ οὐχ ἵππου, καὶ λόγον γέ τινα ἐπὶ τῷ ἡμιόνῳ λέγουσιν εὐήθη.''. None
|1.22.3. When Theseus had united into one state the many Athenian parishes, he established the cults of Aphrodite Pandemos (Common) and of Persuasion. The old statues no longer existed in my time, but those I saw were the work of no inferior artists. There is also a sanctuary of Earth, Nurse of Youth, and of Demeter Chloe (Green). You can learn all about their names by conversing with the priests. |
5.11.8. On the pedestal supporting the throne and Zeus with all his adornments are works in gold: the Sun mounted on a chariot, Zeus and Hera, Hephaestus, and by his side Grace. Close to her comes Hermes, and close to Hermes Hestia. After Hestia is Eros receiving Aphrodite as she rises from the sea, and Aphrodite is being crowned by Persuasion. There are also reliefs of Apollo with Artemis, of Athena and of Heracles; and near the end of the pedestal Amphitrite and Poseidon, while the Moon is driving what I think is a horse. Some have said that the steed of the goddess is a mule not a horse, and they tell a silly story about the mule.''. None
|50. Tertullian, Against Marcion, 5.8 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • birth • theology, Christian, virgin birth
Found in books: Bar Asher Siegal (2018) 135; Vinzent (2013) 158
|5.8. The head of every man is Christ. 1 Corinthians 11:3 What Christ, if He is not the author of man? The head he has here put for authority; now authority will accrue to none else than the author. of what man indeed is He the head? Surely of him concerning whom he adds soon afterwards: The man ought not to cover his head, forasmuch as he is the image of God. 1 Corinthians 11:7 Since then he is the image of the Creator (for He, when looking on Christ His Word, who was to become man, said, Let us make man in our own image, after our likeness Genesis 1:26), how can I possibly have another head but Him whose image I am? For if I am the image of the Creator there is no room in me for another head. But wherefore ought the woman to have power over her head, because of the angels? 1 Corinthians 11:10 If it is because she was created for the man, 1 Corinthians 11:9 and taken out of the man, according to the Creator's purpose, then in this way too has the apostle maintained the discipline of that God from whose institution he explains the reasons of His discipline. He adds: Because of the angels. 1 Corinthians 11:10 What angels? In other words, whose angels? If he means the fallen angels of the Creator, there is great propriety in his meaning. It is right that that face which was a snare to them should wear some mark of a humble guise and obscured beauty. If, however, the angels of the rival god are referred to, what fear is there for them? For not even Marcion's disciples, (to say nothing of his angels,) have any desire for women. We have often shown before now, that the apostle classes heresies as evil 1 Corinthians 11:18-19 among works of the flesh, and that he would have those persons accounted estimable who shun heresies as an evil thing. In like manner, when treating of the gospel, we have proved from the sacrament of the bread and the cup the verity of the Lord's body and blood in opposition to Marcion's phantom; while throughout almost the whole of my work it has been contended that all mention of judicial attributes points conclusively to the Creator as to a God who judges. Now, on the subject of spiritual gifts, 1 Corinthians 12:1 I have to remark that these also were promised by the Creator through Christ; and I think that we may derive from this a very just conclusion that the bestowal of a gift is not the work of a god other than Him who is proved to have given the promise. Here is a prophecy of Isaiah: There shall come forth a rod out of the stem of Jesse, and a flower shall spring up from his root; and upon Him shall rest the Spirit of the Lord. After which he enumerates the special gifts of the same: The spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of religion. And with the fear of the Lord shall the Spirit fill Him. Isaiah 11:1-3 In this figure of a flower he shows that Christ was to arise out of the rod which sprang from the stem of Jesse; in other words, from the virgin of the race of David, the son of Jesse. In this Christ the whole substantia of the Spirit would have to rest, not meaning that it would be as it were some subsequent acquisition accruing to Him who was always, even before His incarnation, the Spirit of God; so that you cannot argue from this that the prophecy has reference to that Christ who (as mere man of the race only of David) was to obtain the Spirit of his God. (The prophet says,) on the contrary, that from the time when (the true Christ) should appear in the flesh as the flower predicted, rising from the root of Jesse, there would have to rest upon Him the entire operation of the Spirit of grace, which, so far as the Jews were concerned, would cease and come to an end. This result the case itself shows; for after this time the Spirit of the Creator never breathed among them. From Judah were taken away the wise man, and the cunning artificer, and the counsellor, and the prophet; that so it might prove true that the law and the prophets were until John. Luke 16:16 Now hear how he declared that by Christ Himself, when returned to heaven, these spiritual gifts were to be sent: He ascended up on high, that is, into heaven; He led captivity captive, meaning death or slavery of man; He gave gifts to the sons of men, that is, the gratuities, which we call charismata. He says specifically sons of men, and not men promiscuously; thus exhibiting to us those who were the children of men truly so called, choice men, apostles. For, says he, I have begotten you through the gospel; 1 Corinthians 4:15 and You are my children, of whom I travail again in birth. Galatians 4:19 Now was absolutely fulfilled that promise of the Spirit which was given by the word of Joel: In the last days will I pour out of my Spirit upon all flesh, and their sons and their daughters shall prophesy; and upon my servants and upon my handmaids will I pour out of my Spirit. Since, then, the Creator promised the gift of His Spirit in the latter days; and since Christ has in these last days appeared as the dispenser of spiritual gifts (as the apostle says, When the fullness of the time had come, God sent forth His Son; Galatians 4:4 and again, This I say, brethren, that the time is short ), it evidently follows in connection with this prediction of the last days, that this gift of the Spirit belongs to Him who is the Christ of the predicters. Now compare the Spirit's specific graces, as they are described by the apostle, and promised by the prophet Isaiah. To one is given, says he, by the Spirit the word of wisdom; this we see at once is what Isaiah declared to be the spirit of wisdom. To another, the word of knowledge; this will be the (prophet's) spirit of understanding and counsel. To another, faith by the same Spirit; this will be the spirit of religion and the fear of the Lord. To another, the gifts of healing, and to another the working of miracles; this will be the spirit of might. To another prophecy, to another discerning of spirits, to another various kinds of tongues, to another the interpretation of tongues; this will be the spirit of knowledge. See how the apostle agrees with the prophet both in making the distribution of the one Spirit, and in interpreting His special graces. This, too, I may confidently say: he who has likened the unity of our body throughout its manifold and various members to the compacting together of the various gifts of the Spirit, shows also that there is but one Lord of the human body and of the Holy Spirit. This Spirit, (according to the apostle's showing,) meant not that the service of these gifts should be in the body, nor did He place them in the human body); and on the subject of the superiority of love above all these gifts, He even taught the apostle that it was the chief commandment, just as Christ has shown it to be: You shall love the Lord with all your heart and soul, with all your strength, and with all your mind, and your neighbour as your own self. Luke 10:27 When he mentions the fact that it is written in the law, how that the Creator would speak with other tongues and other lips, while confirming indeed the gift of tongues by such a mention, he yet cannot be thought to have affirmed that the gift was that of another god by his reference to the Creator's prediction. 1 Corinthians 14:21 In precisely the same manner, when enjoining on women silence in the church, that they speak not for the mere sake of learning 1 Corinthians 14:34-35 (although that even they have the right of prophesying, he has already shown when he covers the woman that prophesies with a veil), he goes to the law for his sanction that woman should be under obedience. Now this law, let me say once for all, he ought to have made no other acquaintance with, than to destroy it. But that we may now leave the subject of spiritual gifts, facts themselves will be enough to prove which of us acts rashly in claiming them for his God, and whether it is possible that they are opposed to our side, even if the Creator promised them for His Christ who is not yet revealed, as being destined only for the Jews, to have their operations in His time, in His Christ, and among His people. Let Marcion then exhibit, as gifts of his god, some prophets, such as have not spoken by human sense, but with the Spirit of God, such as have both predicted things to come, and have made manifest the secrets of the heart; 1 Corinthians 14:25 let him produce a psalm, a vision, a prayer 1 Corinthians 14:26 - only let it be by the Spirit, in an ecstasy, that is, in a rapture, whenever an interpretation of tongues has occurred to him; let him show to me also, that any woman of boastful tongue in his community has ever prophesied from among those specially holy sisters of his. Now all these signs (of spiritual gifts) are forthcoming from my side without any difficulty, and they agree, too, with the rules, and the dispensations, and the instructions of the Creator; therefore without doubt the Christ, and the Spirit, and the apostle, belong severally to my God. Here, then, is my frank avowal for any one who cares to require it. "". None|
|51. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Isaac, birth of • Pesikta de-Rav Kahana , birth of Isaac • birth and renewal • birth of Isaac • fertility, birth of Isaac • petiḥtot, birth of Isaac
Found in books: Lavee (2017) 111; Stern (2004) 99
87a. (בראשית יט, ג) ויפצר בם מאד א"ר אלעזר מכאן שמסרבין לקטן ואין מסרבין לגדול,כתיב (בראשית יח, ה) ואקחה פת לחם וכתיב (בראשית יח, ז) ואל הבקר רץ אברהם אמר רבי אלעזר מכאן שצדיקים אומרים מעט ועושים הרבה רשעים אומרים הרבה ואפילו מעט אינם עושים,מנלן מעפרון מעיקרא כתיב (בראשית כג, טו) ארץ ארבע מאות שקל כסף ולבסוף כתיב (בראשית כג, טז) וישמע אברהם אל עפרון וישקל אברהם לעפרון את הכסף אשר דבר באזני בני חת ארבע מאות שקל כסף עובר לסוחר דלא שקל מיניה אלא קנטרי דאיכא דוכתא דקרי ליה לתיקלא קנטירא,כתיב (בראשית יח, ו) קמח וכתיב סלת א"ר יצחק מכאן שהאשה צרה עיניה באורחים יותר מן האיש,כתיב (בראשית יח, ו) לושי ועשי עוגות וכתיב (בראשית יח, ח) ויקח חמאה וחלב ובן הבקר ואילו לחם לא אייתי לקמייהו,אמר אפרים מקשאה תלמידו של רבי מאיר משמיה דרבי מאיר אברהם אבינו אוכל חולין בטהרה היה ושרה אמנו אותו היום פירסה נדה,(בראשית יח, ט) ויאמרו אליו איה שרה אשתך ויאמר הנה באהל להודיע ששרה אמנו צנועה היתה אמר רב יהודה אמר רב ואיתימא רבי יצחק יודעים היו מלאכי השרת ששרה אמנו באהל היתה אלא מאי באהל כדי לחבבה על בעלה,רבי יוסי ברבי חנינא אמר כדי לשגר לה כוס של ברכה תני משום רבי יוסי למה נקוד על איו שבאליו לימדה תורה דרך ארץ שישאל אדם באכסניא שלו והאמר שמואל אין שואלין בשלום אשה כלל על ידי בעלה שאני,(בראשית יח, יב) אחרי בלותי היתה לי עדנה אמר רב חסדא אחר שנתבלה הבשר ורבו הקמטין נתעדן הבשר ונתפשטו הקמטין וחזר היופי למקומו,כתיב (בראשית יח, יב) ואדוני זקן וכתיב (בראשית יח, יג) ואני זקנתי דלא מותיב הקב"ה כדקאמרה איהי,תנא דבי רבי ישמעאל גדול שלום שאפי\' הקב"ה שינה בו שנאמר (בראשית יח, יב) ותצחק שרה בקרבה וגו\' (בראשית יח, יב) ואדוני זקן וכתיב (בראשית יח, יג) ויאמר ה\' אל אברהם וגו\' ואני זקנתי,(בראשית כא, ז) ותאמר מי מלל לאברהם הניקה בנים שרה כמה בנים הניקה שרה אמר רבי לוי אותו היום שגמל אברהם את יצחק בנו עשה סעודה גדולה היו כל אומות העולם מרננים ואומרים ראיתם זקן וזקנה שהביאו אסופי מן השוק ואומרים בנינו הוא ולא עוד אלא שעושין משתה גדול להעמיד דבריהם,מה עשה אברהם אבינו הלך וזימן כל גדולי הדור ושרה אמנו זימנה את נשותיהם וכל אחת ואחת הביאה בנה עמה ומניקתה לא הביאה ונעשה נס בשרה אמנו ונפתחו דדיה כשני מעיינות והניקה את כולן ועדיין היו מרננים ואומרים אם שרה הבת תשעים שנה תלד אברהם בן מאה שנה יוליד מיד נהפך קלסתר פנים של יצחק ונדמה לאברהם פתחו כולם ואמרו (בראשית כה, יט) אברהם הוליד את יצחק,עד אברהם לא היה זקנה מאן דהוה בעי למשתעי בהדי אברהם משתעי בהדי יצחק בהדי יצחק משתעי בהדי אברהם אתא אברהם בעא רחמי והוה זקנה שנאמר (בראשית כד, א) ואברהם זקן בא בימים,עד יעקב לא הוה חולשא אתא יעקב בעא רחמי והוה חולשא שנאמר (בראשית מח, א) ויאמר ליוסף הנה אביך חולה עד דאתא אלישע לא הוה דחליש ואתפח אתא אלישע בעא רחמי ואתפח שנאמר (מלכים ב יג, יד) ואלישע חלה את חליו אשר ימות בו מכלל דחלה חלי אחריתי,תנו רבנן שלשה חלאין חלה אלישע אחד שדחפו לגיחזי בשתי ידיו ואחד שגירה דובין בתינוקות ואחד שמת בו שנאמר (מלכים ב יג, יד) ואלישע חלה את חליו אשר ימות בו:,אלא עד שלא יתחילו במלאכה צא ואמור להם על מנת שאין לכם עלי אלא פת וקטנית כו\': אמר ליה רב אחא בריה דרב יוסף לרב חסדא פת קטנית תנן או פת וקטנית תנן אמר ליה האלהים צריכה וי"ו כי מורדיא דלברות:,רבן שמעון בן גמליאל אומר אינו צריך הכל כמנהג המדינה: הכל לאתויי מאי לאתויי הא דתנן השוכר את הפועל ואמר לו כאחד וכשנים מבני העיר נותן לו כפחות שבשכירות דברי רבי יהושע וחכמים אומרים משמנין ביניהם:,
|87a. “And he urged them greatly” (Genesis 19:3), only after which they acquiesced? Rabbi Elazar says: From here we learn that one may decline the request of a lesser man, but one may not decline the request of a great man.,The Gemara continues analyzing the same passage. It is written: “And I will fetch a morsel of bread, and satisfy your heart” (Genesis 18:5), and it is written: “And Abraham ran to the herd, and fetched a calf tender and good” (Genesis 18:7). Rabbi Elazar said: From here we learn that the righteous say little and do much, whereas the wicked say much and do not do even a little.,From where do we derive this principle that the wicked say much and do not do even a little? We derive it from Ephron. Initially, it is written that Ephron said to Abraham: “A piece of land worth four hundred shekels of silver, what is that between me and you?” (Genesis 23:15). And ultimately it is written: “And Abraham listened to Ephron; and Abraham weighed to Ephron the silver, which he had named in the hearing of the children of Heth, four hundred shekels of silver, current money with the merchant” (Genesis 23:16), i.e., shekels that could be used in any location. This teaches that not only did Ephron take shekels from Abraham, he took from him only centenaria kantarei, i.e., superior coins, as there is a place where they call a shekel a centenarius.,The verse states: “Make ready quickly three measures of flour, fine flour” (Genesis 18:6). The Gemara questions the apparent redundancy. It is written: “Flour,” and it is also written: “Fine flour.” Rabbi Yitzḥak says: From here we learn that a woman is more stingy with guests than a man. Sarah wanted to use merely flour, and Abraham persuaded her to use fine flour.,The Gemara continues its analysis of the verses. It is written: “Knead it, and make cakes” (Genesis 18:6), and two verses later it is written: “And he took curd, and milk, and the calf which he prepared” (Genesis 18:8). Abraham served these items to the guests, and yet he did not bring bread before them despite having instructed Sarah to prepare baked goods.,Efrayim Miksha’a, disciple of Rabbi Meir, says in the name of Rabbi Meir: Abraham, our forefather, would eat non-sacred food only when he was in a state of ritual purity, i.e., he treated his food as though it were consecrated to God. And Sarah, our foremother, menstruated that day, which rendered the baked goods ritually impure, preventing Abraham from handling them. Therefore, they could not serve bread to their guests.,The next verse states: “And they said to him: Where is Sarah your wife? And he said: Behold, in the tent” (Genesis 18:9). The Gemara explains that this verse serves to inform us that Sarah, our foremother, was a modest woman, as she remained inside while the guests were present. Rav Yehuda says that Rav says, and some say it is Rabbi Yitzḥak who says: The ministering angels, who visited Abraham in the guise of travelers, knew that Sarah, our foremother, was inside the tent. Rather, what was the purpose of their eliciting Abraham’s response: In the tent? It was in order to endear her to her husband, by accentuating Sarah’s modesty.,Rabbi Yosei, son of Rabbi Ḥanina, says: They inquired about her in order to send her the cup of blessing. It is customary to recite Grace after Meals over a cup of wine, which is then distributed to those present. It is taught in the name of Rabbi Yosei: Why are there dots in the Torah scroll upon the letters alef, yod, and vav in the word “to him eilav”? These letters spell ayo, which means: Where is he? The Torah is teaching the proper etiquette, which is that a person should inquire of his hostess about his host, just as he should inquire about the welfare of his hostess from the host. The Gemara asks: But doesn’t Shmuel say: One may not inquire about the welfare of a woman at all, as this is immodest? The Gemara answers: A greeting by means of her husband is different. Asking a husband about his wife is not considered immodest.,The Gemara analyzes the verses that describe Sarah at the time: “And Sarah laughed within herself, saying: After I am waxed old veloti shall I have pleasure edna” (Genesis 18:12). Rav Ḥisda says: After the skin had worn out nitballa and become full of wrinkles, the skin once again became soft nitadden and her wrinkles smoothed out, and Sarah’s beauty returned to its place.,It is written that Sarah said: “And my lord is old” (Genesis 18:12), and it is written: “And the Lord said to Abraham: Why did Sarah laugh, saying: Shall I certainly bear a child, and I am old?” (Genesis 18:13). This verse indicates that the Holy One, Blessed be He, did not repeat to Abraham that which Sarah actually said, that her husband is old. Why did God change the wording of her statement so that she was referring to herself?,The school of Rabbi Yishmael taught: Peace is of such great importance that even the Holy One, Blessed be He, altered the truth for the sake of preserving peace, as it is stated: “And Sarah laughed within herself, saying: After I am waxed old shall I have pleasure, and my lord is old,” and it is written: “And the Lord said to Abraham: Why did Sarah laugh, saying: Shall I certainly bear a child, and I am old?”,In reference to Sarah having given birth to Isaac, the verse states: “And she said: Who would have said to Abraham that Sarah should nurse children?” (Genesis 21:7). The Gemara asks: How many children did Sarah nurse? Why does the verse use the plural form when she had only one child? Rabbi Levi says: That day when Abraham weaned his son Isaac, he prepared a great celebratory feast. All of the nations of the world were gossiping and saying to each other: See this old man and old woman who brought a foundling from the market and are saying: He is our son, and moreover they are making a great feast to bolster their claim.,What did Abraham, our forefather, do? He went and invited all of the great men of that generation, and Sarah, our foremother, invited their wives. Each and every one of the wives brought her child with her but did not bring her wet nurse. And a miracle occurred to Sarah, our foremother, and her breasts were opened like two springs, and she nursed all of these children. And still those people were gossiping and saying to each other: Even if Sarah, at ninety years of age, can give birth, can Abraham, at one hundred years of age, father a child? Immediately, the countece of Isaac’s face transformed and appeared exactly like that of Abraham. Everyone exclaimed and said: “Abraham fathered Isaac” (Genesis 25:19).,§ The Gemara continues discussing Abraham: Until Abraham, there was no aging, i.e., old age was not physically recognizable. Consequently, one who wanted to speak to Abraham would mistakenly speak to Isaac, and vice versa: An individual who wanted to speak to Isaac would speak to Abraham, as they were indistinguishable. Abraham came and prayed for mercy, and aging was at last noticeable, as it is stated: “And Abraham was old, well stricken in age” (Genesis 24:1), which is the first time that aging is mentioned in the Bible.,Until Jacob, there was no illness leading up to death; rather, one would die suddenly. Jacob came and prayed for mercy, and illness was brought to the world, allowing one to prepare for his death, as it is stated: “And one said to Joseph: Behold, your father is sick” (Genesis 48:1), which is the first time that sickness preceding death is mentioned in the Bible. Until Elisha, one did not fall ill and then heal, as everyone who fell ill would die. Elisha came and prayed for mercy and he was healed, as it is written: “Now Elisha fell ill with his illness from which he was to die” (II\xa0Kings 13:14). By inference, one can derive that he had previously fallen ill with other illnesses from which he did not die.,The Sages taught: Elisha fell ill with three illnesses: One was due to the fact that he pushed Gehazi away with both hands, i.e., he banished Gehazi without granting him a chance to repent (see II\xa0Kings, chapter 5). One was due to the fact that he incited bears against young children (see II\xa0Kings 2:23–25). And one was the illness from which he died, as it is stated: “Now Elisha fell ill of his illness from which he was to die” (II\xa0Kings 13:14).,§ The mishna (83a) teaches that Rabbi Yoḥa ben Matya said to his son: Rather, before they begin engaging in their labor, go out and say to them: The stipulation that food will be provided is on the condition that you have the right to claim from me only a meal of bread and legumes, which is the typical meal given to laborers. Rav Aḥa, son of Rav Yosef, said to Rav Ḥisda: Did we learn: Bread of legumes pat kitnit, i.e., inferior-quality bread made of legumes, or did we learn: Bread and legumes pat vekitnit? Rav Ḥisda said to him: By God! That word vekitnit requires at its beginning the letter vav as large as an oar mordeya made of cypress wood deliberot, i.e., pat vekitnit is undoubtedly the correct version.,§ The mishna teaches that Rabban Shimon ben Gamliel says: The son of Rabbi Yoḥa ben Matya did not need to state this, as the principle is: Everything is in accordance with the regional custom. The Gemara asks: This term: Everything, serves to add what? What is the tanna including by this term? The Gemara answers: It serves to add that which we learned in a baraita: With regard to one who hires a laborer and said to him: I will pay you as one or two of the residents of the city are paid, he gives him wages in accordance with the lowest wage paid in that region. This is the statement of Rabbi Yehoshua. The Rabbis say: One divides the difference between the highest and lowest paid wages, thereby giving the wages to this laborer according to the average of the regional custom. This halakha is alluded to in the statement of Rabban Shimon ben Gamliel.,halakha that a laborer is permitted to eat from the produce with which he is working. And these laborers may eat by Torah law: A laborer who works with produce attached to the ground at the time of the completion of its work, e.g., harvesting produce; and a laborer who works with produce detached from the ground before the completion of its work, i.e., before it is sufficiently processed and thereby subject to tithes. And this is the halakha provided that they are working with an item whose growth is from the land. And these are laborers who may not eat: A laborer who works with produce attached to the ground''. None|
|52. Diogenes Laertius, Lives of The Philosophers, 5.16 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Aischines, date of birth, and family • Athena, birth of
Found in books: Humphreys (2018) 316; Jim (2022) 12
|5.16. and shall dedicate my mother's statue to Demeter at Nemea or wherever they think best. And wherever they bury me, there the bones of Pythias shall be laid, in accordance with her own instructions. And to commemorate Nicanor's safe return, as I vowed on his behalf, they shall set up in Stagira stone statues of life size to Zeus and Athena the Saviours.Such is the tenor of Aristotle's will. It is said that a very large number of dishes belonging to him were found, and that Lyco mentioned his bathing in a bath of warm oil and then selling the oil. Some relate that he placed a skin of warm oil on his stomach, and that, when he went to sleep, a bronze ball was placed in his hand with a vessel under it, in order that, when the ball dropped from his hand into the vessel, he might be waked up by the sound."". None|
|53. Porphyry, On The Cave of The Nymphs, 6 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Rock-birth, of Agdistis, ; of Mithras • birth
Found in books: Alvar Ezquerra (2008) 83, 94; Waldner et al (2016) 213
|6. This world, then, is sacred and pleasant to souls wno nave now proceeded into nature, and to natal daemons, though it is essentially dark and obscure; from which some have suspected that souls also are of an obscure nature and essentially consist of air. Hence a cavern, which is both pleasant and dark, will be appropriately consecrated to souls on the earth, conformably to its similitude to the world, in which, as in the greatest of all temples, souls reside. To the nymphs likewise, who preside over waters, a cavern, in which there are perpetually flowing streams, is adapted. Let, therefore, this present cavern be consecrated to souls, and among the more partial powers, to nymphs that preside over streams and fountains, and who, on this account, are called fontal and naiades. Waat, therefore, are the different symbols, some of which are adapted to souls, but others to the aquatic powers, in order that we may apprehend that this cavern is consecrated in common to |19 both? Let the stony bowls, then, and the amphorae be symbols of the aquatic nymphs. For these are, indeed, the symbols of Bacchus, but their composition is fictile, i.e., consists of baked earth, and these are friendly to the vine, the gift of God; since the fruit of the vine is brought to a proper maturity by the celestial fire of the sun. But the stony bowls and amphorae are in the most eminent degree adapted to the nymphs who preside over the water that flows from rocks. And to souls that descend into generation and are occupied in corporeal energies, what symbol can be more appropriate than those instruments pertaining to weaving? Hence, also, the poet ventures to say, "that on these, the nymphs weave purple webs, admirable to the view." For the formation of the flesh is on and about the bones, which in the bodies of animals resemble stones. Hence these instruments of weaving consist of stone, and not of any other matter. But the purple webs will evidently be the flesh which is woven from the blood. For purple woollen garments are tinged from blood. and wool is dyed from animal juice. The generation of flesh, also, is through and from blood. Add, too, that |20 the body is a garment with which the soul is invested, a thing wonderful to the sight, whether this refers to the composition of the soul, or contributes to the colligation of the soul (to the whole of a visible essence). Thus, also, Proserpine, who is the inspective guardian of everything produced from seed, is represented by Orpheus as weaving a web (note 7), and the heavens are called by the ancients a veil, in consequence of being,as it were, the vestment of the celestial Gods. ''. None|
|54. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Birth • birth • virgin birth of Jesus
Found in books: Beatrice (2013) 178; Blidstein (2017) 215, 217, 218, 219; Poorthuis and Schwartz (2014) 231
|55. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • birth • virgin birth of Jesus
Found in books: Beatrice (2013) 178; Blidstein (2017) 217
|56. Pseudo Clementine Literature, Recognitions, 1.60 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • birth • rhetorical topoi, birth
Found in books: Martin and Whitlark (2018) 39; Vinzent (2013) 75
|1.60. And, behold, one of the disciples of John asserted that John was the Christ, and not Jesus, inasmuch as Jesus Himself declared that John was greater than all men and all prophets. Matthew 11:9, 11 'If, then,' said he, 'he be greater than all, he must be held to be greater than Moses, and than Jesus himself. But if he be the greatest of all, then must he be the Christ.' To this Simon the Canaanite, answering, asserted that John was indeed greater than all the prophets, and all who are born of women, yet that he is not greater than the Son of man. Accordingly Jesus is also the Christ, whereas John is only a prophet: and there is as much difference between him and Jesus, as between the forerunner and Him whose forerunner he is; or as between Him who gives the law, and him who keeps the law. Having made these and similar statements, the Canaanite also was silent. After him Barnabas, who also is called Matthias, who was substituted as an apostle in the place of Judas, began to exhort the people that they should not regard Jesus with hatred, nor speak evil of Him. For it were far more proper, even for one who might be in ignorance or in doubt concerning Jesus, to love than to hate Him. For God has affixed a reward to love, a penalty to hatred. 'For the very fact,' said he, 'that He assumed a Jewish body, and was born among the Jews, how has not this incited us all to love Him?' When he had spoken this, and more to the same effect, he stopped. "". None|
|57. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • birth certificates • coh. II Thracum, birth declarations
Found in books: Ando (2013) 355; Phang (2001) 41
|58. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Dionysos, birth • Dionysus, birth of Dionysus • Dionysus,birth • Persephone’s birth • gods, births of the gods
Found in books: Pirenne-Delforge and Pironti (2022) 265; de Jáuregui et al. (2011) 112, 130; Álvarez (2019) 137
|59. None, None, nan
Tagged with subjects: • birth • childbirth, polluting • dogs, birth of
Found in books: Blidstein (2017) 22; Lupu(2005) 209
|60. None, None, nan
Tagged with subjects: • birth • childbirth as a source of pollution • childbirth, polluting • dogs, birth of
Found in books: Blidstein (2017) 22; Lupu(2005) 78, 209; Petrovic and Petrovic (2016) 20
|61. None, None, nan
Tagged with subjects: • birth and death declarations • birth certificates
Found in books: Ando (2013) 355; Capponi (2005) 217