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), Gender and Dialogue in the Rabbinic Prism, 156; Robbins et al. (2017), The Art of Visual Exegesis, 332
sup>
4.12 גַּן נָעוּל אֲחֹתִי כַלָּה גַּל נָעוּל מַעְיָן חָתוּם׃'' None | sup>
4.12 A garden shut up is my sister, my bride; A spring shut up, a fountain sealed.'' None |
|
2. Hebrew Bible, Deuteronomy, 28.55, 28.57, 32.1 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Childbirth, Pain (agony) of • Children/offspring, Immature birth • Noah, Birth of
Found in books: Levison (2023), The Greek Life of Adam and Eve. 553, 662; Stuckenbruck (2007), 1 Enoch 91-108, 159, 390
sup>
28.55 מִתֵּת לְאַחַד מֵהֶם מִבְּשַׂר בָּנָיו אֲשֶׁר יֹאכֵל מִבְּלִי הִשְׁאִיר־לוֹ כֹּל בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בְּכָל־שְׁעָרֶיךָ׃
28.57 וּבְשִׁלְיָתָהּ הַיּוֹצֵת מִבֵּין רַגְלֶיהָ וּבְבָנֶיהָ אֲשֶׁר תֵּלֵד כִּי־תֹאכְלֵם בְּחֹסֶר־כֹּל בַּסָּתֶר בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בִּשְׁעָרֶיךָ׃
32.1 הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה וְתִשְׁמַע הָאָרֶץ אִמְרֵי־פִי׃32.1 יִמְצָאֵהוּ בְּאֶרֶץ מִדְבָּר וּבְתֹהוּ יְלֵל יְשִׁמֹן יְסֹבְבֶנְהוּ יְבוֹנְנֵהוּ יִצְּרֶנְהוּ כְּאִישׁוֹן עֵינוֹ׃ ' None | sup>
28.55 o that he will not give to any of them of the flesh of his children whom he shall eat, because he hath nothing left him; in the siege and in the straitness, wherewith thine enemy shall straiten thee in all thy gates.
28.57 and against her afterbirth that cometh out from between her feet, and against her children whom she shall bear; for she shall eat them for want of all things secretly; in the siege and in the straitness, wherewith thine enemy shall straiten thee in thy gates.
32.1 Give ear, ye heavens, and I will speak; And let the earth hear the words of my mouth.'' None |
|
3. Hebrew Bible, Exodus, 1.8-1.14, 1.16-1.18, 2.15, 3.6, 3.8, 3.14, 13.13, 22.20, 33.22-33.23, 34.6, 34.29 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Birth • Birth of • Birth, Seth, of • Birth, see also genos, metaphorical • Chaos, answers God’s appeal by giving birth • Childbirth, Pain (agony) of • Judaism, Moses’s birth • Judaism, Moses’s birth and life • New birth • Priestly Creation Myth, reflects the birth from “womb of chaos” • Seth, Birth of • birth • birth and renewal • birth and renewal, conversion and • birth and renewal, imagery of • birth, • births and birthing, atypical • childbirth, impurity following • imagery, birth and renewal • mystery, of Jesus’s birth • ravens, woman birthing
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 449; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 25; Flynn (2018), Children in Ancient Israel: The Hebrew Bible and Mesopotamia in Comparative Perspective, 15, 39, 88; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 66; Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1033; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 171; Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 179; Levison (2023), The Greek Life of Adam and Eve. 280, 662, 756; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 36; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 94, 191; Robbins et al. (2017), The Art of Visual Exegesis, 139; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 44; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 19, 38, 40
sup>
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׃
13.13 וְכָל־פֶּטֶר חֲמֹר תִּפְדֶּה בְשֶׂה וְאִם־לֹא תִפְדֶּה וַעֲרַפְתּוֹ וְכֹל בְּכוֹר אָדָם בְּבָנֶיךָ תִּפְדֶּה׃
33.22 וְהָיָה בַּעֲבֹר כְּבֹדִי וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר וְשַׂכֹּתִי כַפִּי עָלֶיךָ עַד־עָבְרִי׃ 33.23 וַהֲסִרֹתִי אֶת־כַּפִּי וְרָאִיתָ אֶת־אֲחֹרָי וּפָנַי לֹא יֵרָאוּ׃
34.6 וַיַּעֲבֹר יְהוָה עַל־פָּנָיו וַיִּקְרָא יְהוָה יְהוָה אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וֶאֱמֶת
34.29 וַיְהִי בְּרֶדֶת מֹשֶׁה מֵהַר סִינַי וּשְׁנֵי לֻחֹת הָעֵדֻת בְּיַד־מֹשֶׁה בְּרִדְתּוֹ מִן־הָהָר וּמֹשֶׁה לֹא־יָדַע כִּי קָרַן עוֹר פָּנָיו בְּדַבְּרוֹ אִתּוֹ׃'' None | sup>
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.’
13.13 And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break its neck; and all the first-born of man among thy sons shalt thou redeem.
22.20 And a stranger shalt thou not wrong, neither shalt thou oppress him; for ye were strangers in the land of Egypt.
33.22 And it shall come to pass, while My glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with My hand until I have passed by. 33.23 And I will take away My hand, and thou shalt see My back; but My face shall not be seen.’
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;
34.29 And it came to pass, when Moses came down from mount Sinai with the two tables of the testimony in Moses’hand, when he came down from the mount, that Moses knew not that the skin of his face sent forth abeams while He talked with him.'' None |
|
4. Hebrew Bible, Genesis, 1.1, 1.16, 1.26-1.28, 2.3, 2.7, 3.16, 4.1, 5.1, 5.3, 5.29, 6.4, 11.30, 14.19, 15.1, 21.6-21.8, 21.10, 29.18, 35.17, 38.6 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Adam, birth • Birth • Birth of • Birth, Cain, of • Birth, Seth, of • Chaos, answers God’s appeal by giving birth • Childbirth • Childbirth, Pain (agony) of • Creation Myths, reflect the birth from “womb of chaos” • Hagar, noble birth of • Hyrcanus (Tobiad), 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” • Seth, Birth of • birth • birth and renewal • birth of Isaac • birth, • birth, as God creating • birth, metaphor/metaphorical network • childbirth • childbirth, impurity following • fertility, birth of Isaac • impurity, childbirth • petiḥtot, birth of Isaac • ravens, woman birthing • redemption, Isaacs birth and • rhetorical topoi, birth • the three visitors, Isaac’s birth foretold by • theology, Christian, virgin birth • virgin birth • women, impurity of, childbirth
Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 57; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 251, 254, 256, 378, 383; Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 81; Estes (2020), The Tree of Life, 159; Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 101; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 24, 25; Flynn (2018), Children in Ancient Israel: The Hebrew Bible and Mesopotamia in Comparative Perspective, 15; Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 981; Hubbard (2014), A Companion to Greek and Roman Sexualities, 538; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 224; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 166, 171, 172, 175, 176, 177, 182, 185, 187, 188; Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 109, 223; Levison (2023), The Greek Life of Adam and Eve. 3, 13, 197, 203, 204, 205, 218, 258, 260, 262, 271, 274, 278, 280, 293, 299, 329, 330, 366, 412, 482, 662, 672, 675, 677; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 373; Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 164; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 52; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 19, 32, 33; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 54; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 135; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 51; Robbins et al. (2017), The Art of Visual Exegesis, 139; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 33; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 98, 99, 100, 101; Stuckenbruck (2007), 1 Enoch 91-108, 620, 633, 636, 639, 653, 654, 673, 674, 675, 676, 686, 688, 689; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 98; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 115, 116, 117; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 70, 117
sup>
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׃ 1.28 וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃
2.3 וַיְבָרֶךְ אֱלֹהִים אֶת־יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת מִכָּל־מְלַאכְתּוֹ אֲשֶׁר־בָּרָא אֱלֹהִים לַעֲשׂוֹת׃
2.7 וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃
3.16 אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃
4.1 וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת־יְהוָה׃
4.1 וַיֹּאמֶר מֶה עָשִׂיתָ קוֹל דְּמֵי אָחִיךָ צֹעֲקִים אֵלַי מִן־הָאֲדָמָה׃
5.1 וַיְחִי אֱנוֹשׁ אַחֲרֵי הוֹלִידוֹ אֶת־קֵינָן חֲמֵשׁ עֶשְׂרֵה שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃
5.1 זֶה סֵפֶר תּוֹלְדֹת אָדָם בְּיוֹם בְּרֹא אֱלֹהִים אָדָם בִּדְמוּת אֱלֹהִים עָשָׂה אֹתוֹ׃
5.3 וַיְחִי אָדָם שְׁלֹשִׁים וּמְאַת שָׁנָה וַיּוֹלֶד בִּדְמוּתוֹ כְּצַלְמוֹ וַיִּקְרָא אֶת־שְׁמוֹ שֵׁת׃
5.3 וַיְחִי־לֶמֶךְ אַחֲרֵי הוֹלִידוֹ אֶת־נֹחַ חָמֵשׁ וְתִשְׁעִים שָׁנָה וַחֲמֵשׁ מֵאֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃
5.29 וַיִּקְרָא אֶת־שְׁמוֹ נֹחַ לֵאמֹר זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ וּמֵעִצְּבוֹן יָדֵינוּ מִן־הָאֲדָמָה אֲשֶׁר אֵרְרָהּ יְהוָה׃
6.4 הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃' 1
4.19 וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃
1
5.1 אַחַר הַדְּבָרִים הָאֵלֶּה הָיָה דְבַר־יְהוָה אֶל־אַבְרָם בַּמַּחֲזֶה לֵאמֹר אַל־תִּירָא אַבְרָם אָנֹכִי מָגֵן לָךְ שְׂכָרְךָ הַרְבֵּה מְאֹד׃
1
5.1 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׃
29.18 וַיֶּאֱהַב יַעֲקֹב אֶת־רָחֵל וַיֹּאמֶר אֶעֱבָדְךָ שֶׁבַע שָׁנִים בְּרָחֵל בִּתְּךָ הַקְּטַנָּה׃
3
5.17 וַיְהִי בְהַקְשֹׁתָהּ בְּלִדְתָּהּ וַתֹּאמֶר לָהּ הַמְיַלֶּדֶת אַל־תִּירְאִי כִּי־גַם־זֶה לָךְ בֵּן׃
38.6 וַיִּקַּח יְהוּדָה אִשָּׁה לְעֵר בְּכוֹרוֹ וּשְׁמָהּ תָּמָר׃'' None | sup>
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. 1.28 And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’
2.3 And God blessed the seventh day, and hallowed it; because that in it He rested from all His work which God in creating had made.
2.7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
3.16 Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’
4.1 And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have agotten a man with the help of the LORD.’
5.1 This is the book of the generations of Adam. In the day that God created man, in the likeness of God made He him;
5.3 And Adam lived a hundred and thirty years, and begot a son in his own likeness, after his image; and called his name Seth.
5.29 And he called his name Noah, saying: ‘This same shall comfort us in our work and in the toil of our hands, which cometh from the ground which the LORD hath cursed.’
6.4 The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.
11.30 And Sarai was barren; she had no child.
1
4.19 And he blessed him, and said: ‘Blessed be Abram of God Most High, Maker of heaven and earth;
1
5.1 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.’
29.18 And Jacob loved Rachel; and he said: ‘I will serve thee seven years for Rachel thy younger daughter.’
3
5.17 And it came to pass, when she was in hard labour, that the mid-wife said unto her: ‘Fear not; for this also is a son for thee.’
38.6 And Judah took a wife for Er his first-born, and her name was Tamar.' ' None |
|
5. Hebrew Bible, Hosea, 6.7 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Birth, Seth, of • Childbirth • Childbirth, Pain (agony) of • Noah, Birth of • Seth, Birth of
Found in books: Levison (2023), The Greek Life of Adam and Eve. 329, 366, 367; Stuckenbruck (2007), 1 Enoch 91-108, 665
sup>
6.7 וְהֵמָּה כְּאָדָם עָבְרוּ בְרִית שָׁם בָּגְדוּ בִי׃'' None | sup>
6.7 But they like men have transgressed the covet; There have they dealt treacherously against Me.'' None |
|
6. Hebrew Bible, Leviticus, 5.2-5.3, 7.20, 12.2-12.8, 15.19-15.25, 19.33, 22.4 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Birth, Seth, of • Childbirth, Pain (agony) of • Childbirth, Purification after • Seth, Birth of • birth • birth and renewal • birth and renewal, conversion and • birth and renewal, imagery of • births and birthing, atypical • childbirth, impurity following • imagery, birth and renewal • ravens, woman birthing
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 39, 216; Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 137, 231; Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 173, 174, 179; Levison (2023), The Greek Life of Adam and Eve. 280, 624, 662; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 36
sup>
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׃' 12.2 דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר וְטָמְאָה שִׁבְעַת יָמִים כִּימֵי נִדַּת דְּוֺתָהּ תִּטְמָא׃ 12.3 וּבַיּוֹם הַשְּׁמִינִי יִמּוֹל בְּשַׂר עָרְלָתוֹ׃ 12.4 וּשְׁלֹשִׁים יוֹם וּשְׁלֹשֶׁת יָמִים תֵּשֵׁב בִּדְמֵי טָהֳרָה בְּכָל־קֹדֶשׁ לֹא־תִגָּע וְאֶל־הַמִּקְדָּשׁ לֹא תָבֹא עַד־מְלֹאת יְמֵי טָהֳרָהּ׃ 12.5 וְאִם־נְקֵבָה תֵלֵד וְטָמְאָה שְׁבֻעַיִם כְּנִדָּתָהּ וְשִׁשִּׁים יוֹם וְשֵׁשֶׁת יָמִים תֵּשֵׁב עַל־דְּמֵי טָהֳרָה׃ 12.6 וּבִמְלֹאת יְמֵי טָהֳרָהּ לְבֵן אוֹ לְבַת תָּבִיא כֶּבֶשׂ בֶּן־שְׁנָתוֹ לְעֹלָה וּבֶן־יוֹנָה אוֹ־תֹר לְחַטָּאת אֶל־פֶּתַח אֹהֶל־מוֹעֵד אֶל־הַכֹּהֵן׃ 12.7 וְהִקְרִיבוֹ לִפְנֵי יְהוָה וְכִפֶּר עָלֶיהָ וְטָהֲרָה מִמְּקֹר דָּמֶיהָ זֹאת תּוֹרַת הַיֹּלֶדֶת לַזָּכָר אוֹ לַנְּקֵבָה׃ 12.8 וְאִם־לֹא תִמְצָא יָדָהּ דֵּי שֶׂה וְלָקְחָה שְׁתֵּי־תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה אֶחָד לְעֹלָה וְאֶחָד לְחַטָּאת וְכִפֶּר עָלֶיהָ הַכֹּהֵן וְטָהֵרָה׃
15.19 וְאִשָּׁה כִּי־תִהְיֶה זָבָה דָּם יִהְיֶה זֹבָהּ בִּבְשָׂרָהּ שִׁבְעַת יָמִים תִּהְיֶה בְנִדָּתָהּ וְכָל־הַנֹּגֵעַ בָּהּ יִטְמָא עַד־הָעָרֶב׃ 1
5.21 וְכָל־הַנֹּגֵעַ בְּמִשְׁכָּבָהּ יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃ 1
5.22 וְכָל־הַנֹּגֵעַ בְּכָל־כְּלִי אֲשֶׁר־תֵּשֵׁב עָלָיו יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃ 1
5.23 וְאִם עַל־הַמִּשְׁכָּב הוּא אוֹ עַל־הַכְּלִי אֲשֶׁר־הִוא יֹשֶׁבֶת־עָלָיו בְּנָגְעוֹ־בוֹ יִטְמָא עַד־הָעָרֶב׃ 1
5.24 וְאִם שָׁכֹב יִשְׁכַּב אִישׁ אֹתָהּ וּתְהִי נִדָּתָהּ עָלָיו וְטָמֵא שִׁבְעַת יָמִים וְכָל־הַמִּשְׁכָּב אֲשֶׁר־יִשְׁכַּב עָלָיו יִטְמָא׃ 1
5.25 וְאִשָּׁה כִּי־יָזוּב זוֹב דָּמָהּ יָמִים רַבִּים בְּלֹא עֶת־נִדָּתָהּ אוֹ כִי־תָזוּב עַל־נִדָּתָהּ כָּל־יְמֵי זוֹב טֻמְאָתָהּ כִּימֵי נִדָּתָהּ תִּהְיֶה טְמֵאָה הִוא׃
19.33 וְכִי־יָגוּר אִתְּךָ גֵּר בְּאַרְצְכֶם לֹא תוֹנוּ אֹתוֹ׃
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 | sup>
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.
12.2 Speak unto the children of Israel, saying: If a woman be delivered, and bear a man-child, then she shall be unclean seven days; as in the days of the impurity of her sickness shall she be unclean. 12.3 And in the eighth day the flesh of his foreskin shall be circumcised. 12.4 And she shall continue in the blood of purification three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purification be fulfilled. 12.5 But if she bear a maid-child, then she shall be unclean two weeks, as in her impurity; and she shall continue in the blood of purification threescore and six days. 12.6 And when the days of her purification are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt-offering, and a young pigeon, or a turtle-dove, for a sin-offering, unto the door of the tent of meeting, unto the priest. 12.7 And he shall offer it before the LORD, and make atonement for her; and she shall be cleansed from the fountain of her blood. This is the law for her that beareth, whether a male or a female. 12.8 And if her means suffice not for a lamb, then she shall take two turtle-doves, or two young pigeons: the one for a burnt-offering, and the other for a sin-offering; and the priest shall make atonement for her, and she shall be clean.
15.19 And if a woman have an issue, and her issue in her flesh be blood, she shall be in her impurity seven days; and whosoever toucheth her shall be unclean until the even. 1
5.20 And every thing that she lieth upon in her impurity shall be unclean; every thing also that she sitteth upon shall be unclean. 1
5.21 And whosoever toucheth her bed shall wash his clothes, and bathe himself in water, and be unclean until the even. 1
5.22 And whosoever toucheth any thing that she sitteth upon shall wash his clothes, and bathe himself in water, and be unclean until the even. 1
5.23 And if he be on the bed, or on any thing whereon she sitteth, when he toucheth it, he shall be unclean until the even. 1
5.24 And if any man lie with her, and her impurity be upon him, he shall be unclean seven days; and every bed whereon he lieth shall be unclean. . 1
5.25 And if a woman have an issue of her blood many days not in the time of her impurity, or if she have an issue beyond the time of her impurity; all the days of the issue of her uncleanness she shall be as in the days of her impurity: she is unclean.
19.33 And if a stranger sojourn with thee in your land, ye shall not do him wrong.
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 |
|
7. Hebrew Bible, Numbers, 3.13, 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 and renewal • birth, • births and birthing, atypical • childbirth, impurity following • ravens, woman birthing
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 39; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 298; Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 153; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 36; Robbins et al. (2017), The Art of Visual Exegesis, 307; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 44
sup>
3.13 כִּי לִי כָּל־בְּכוֹר בְּיוֹם הַכֹּתִי כָל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם הִקְדַּשְׁתִּי לִי כָל־בְּכוֹר בְּיִשְׂרָאֵל מֵאָדָם עַד־בְּהֵמָה לִי יִהְיוּ אֲנִי יְהוָה׃
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 | sup>
3.13 for all the first-born are Mine: on the day that I smote all the first-born in the land of Egypt I hallowed unto Me all the first-born in Israel, both man and beast, Mine they shall be: I am the LORD.’ .
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 |
|
8. Hebrew Bible, Psalms, 2.7, 22.11, 33.6, 89.27-89.28, 105.10, 110.1, 139.8, 139.14 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Birth • Birth narrative • Chaos, answers God’s appeal by giving birth • Childbirth, Pain (agony) of • 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), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 75; Flynn (2018), Children in Ancient Israel: The Hebrew Bible and Mesopotamia in Comparative Perspective, 87; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 117; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 178; Levison (2023), The Greek Life of Adam and Eve. 679; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 135; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 25, 84; Stuckenbruck (2007), 1 Enoch 91-108, 663, 665; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 115, 118; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 38
sup>
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׃' 110.1 לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃
139.14 אוֹדְךָ עַל כִּי נוֹרָאוֹת נִפְלֵיתִי נִפְלָאִים מַעֲשֶׂיךָ וְנַפְשִׁי יֹדַעַת מְאֹד׃'' None | sup>
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.
105.10 And He established it unto Jacob for a statute, To Israel for an everlasting covet;' "
110.1 A Psalm of David. The LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool.'" 139.14 I will give thanks unto Thee, for I am fearfully and wonderfully made; Wonderful are Thy works; and that my soul knoweth right well.' " None |
|
9. Hebrew Bible, 2 Samuel, 7.14, 7.16 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Birth, Seth, of • Luke, Gospel of birth/infancy narratives • Metaphor, Birth • Seth, Birth of
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 75; Levison (2023), The Greek Life of Adam and Eve. 751; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 135
sup>
7.14 אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃
7.16 וְנֶאְמַן בֵּיתְךָ וּמַמְלַכְתְּךָ עַד־עוֹלָם לְפָנֶיךָ כִּסְאֲךָ יִהְיֶה נָכוֹן עַד־עוֹלָם׃'' None | sup>
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:
7.16 And thy house and thy kingdom shall be established for ever before thee: thy throne shall be firm for ever.'' None |
|
10. Hebrew Bible, Isaiah, 7.14, 11.1-11.2, 11.4, 11.6-11.8, 26.7, 26.17, 49.15, 54.1 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Childbirth, Pain (agony) of • 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 • virgin birth
Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 30, 135, 136; Huttner (2013), Early Christianity in the Lycus Valley, 228; Levison (2023), The Greek Life of Adam and Eve. 676, 677, 720; Nicklas and Spittler (2013), Credible, Incredible : The Miraculous in the Ancient Mediterranean. 263, 264; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 53; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 25; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 101; Stuckenbruck (2007), 1 Enoch 91-108, 390; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 44; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 31, 35, 36, 90
sup>
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 | sup>
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 |
|
11. Hebrew Bible, Judges, 6.22, 11.39 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Birth • Childbirth, Pain (agony) of • Noah, Birth of • the three visitors, Isaac’s birth foretold by
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 254; Levison (2023), The Greek Life of Adam and Eve. 679; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 256; Stuckenbruck (2007), 1 Enoch 91-108, 666
sup>
6.22 וַיַּרְא גִּדְעוֹן כִּי־מַלְאַךְ יְהוָה הוּא וַיֹּאמֶר גִּדְעוֹן אֲהָהּ אֲדֹנָי יְהוִה כִּי־עַל־כֵּן רָאִיתִי מַלְאַךְ יְהוָה פָּנִים אֶל־פָּנִים׃
11.39 וַיְהִי מִקֵּץ שְׁנַיִם חֳדָשִׁים וַתָּשָׁב אֶל־אָבִיהָ וַיַּעַשׂ לָהּ אֶת־נִדְרוֹ אֲשֶׁר נָדָר וְהִיא לֹא־יָדְעָה אִישׁ וַתְּהִי־חֹק בְּיִשְׂרָאֵל׃'' None | sup>
6.22 And when Gid῾on perceived that he was an angel of the Lord, Gid῾on said, Alas, O Lord God! because I have surely seen an angel of the Lord face to face.
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 |
|
12. Hesiod, Theogony, 71, 126-127, 129, 131-132, 160-182, 188-197, 200-201, 313, 385, 406, 409, 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 • Childbirth, Pain (agony) of • 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 • islands, in the Aegean, (re-)births of
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 46; Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 52, 55, 56, 57, 58, 59, 60, 61, 63, 120, 121, 144, 145, 146; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 258; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 12; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 26; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 242; Levison (2023), The Greek Life of Adam and Eve. 299; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 23, 51, 52, 63, 65, 66, 71, 73, 242, 243, 244, 245, 247, 264, 289, 293; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 62; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 206, 254; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 129
sup>
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,
406 Λητὼ κυανόπεπλον ἐγείνατο, μείλιχον αἰεί,
409 γείνατο δʼ Ἀστερίην ἐυώνυμον, ἥν ποτε Πέρσης
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 | sup>
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,
406 The saffron-clad, the charming Calypso,
409 The chiefest, Styx. And yet Oceanu
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 |
|
13. 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: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 55, 58, 60; Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 83, 91; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 117; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 107, 154; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 98; Parker (2005), Polytheism and Society at Athens, 432; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 53, 54, 55, 82, 90, 243, 246; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 238, 254, 257; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 123, 129
sup>
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 | sup>
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 |
|
14. Homeric Hymns, To Hermes, 4 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Apollo, birth • Athena, birth • birth
Found in books: Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 150; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 281
| sup>
4 The herald of the gods and progeny'' None |
|
15. 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), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 83, 91; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 103; Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 54; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 119; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 22; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 180
|
16. 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), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 59, 60, 61, 62, 63, 64, 65, 66, 67; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 58, 65, 76; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 123
|
17. 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), The Oxford Handbook of Ancient Greek Religion, 525; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 121; Parker (2005), Polytheism and Society at Athens, 428
sup>
140 τόσον περ εὔφρων, καλά,'141 142
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
| sup>
140 |
|
18. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dionysos, birth of • birth, of Dionysos • childbirth
Found in books: Brule (2003), Women of Ancient Greece, 54; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 111
|
19. 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), Greek Religion and Culture, the Bible, and the Ancient Near East, 236; Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 69
|
20. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • childbirth, human • gods, births of the gods
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 52; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 51, 59
|
21. 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), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 225, 227, 228; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 52, 264, 269; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 129
|
22. 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: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 86; Hawes (2014), Rationalizing Myth in Antiquity, 14, 15; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 268; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 63, 128
sup>
91 ἔκβολον μάτηρ 92 ἔτεκεν, λιποῦσʼ αἰῶνα
94 λοχίοις δʼ αὐτίκα νιν δέξατο 95 θαλάμαις Κρονίδας Ζεύς, 96 κατὰ μηρῷ δὲ καλύψας 97 χρυσέαισιν συνερείδει 98 περόναις κρυπτὸν ἀφʼ Ἥρας.
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 | sup>
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 |
|
23. 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), A Companion to Greek and Roman Sexualities, 169; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 111
sup>
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 | sup>
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 |
|
24. 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: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 120, 145; Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 188; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 266; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 255, 272; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 128
sup>
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 | sup>
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 |
|
25. 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), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 94; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 311
| sup>
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 |
|
26. Sophocles, Women of Trachis, 161-163 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aischines, date of birth, and family • birth / gonai plays (comic / tragic)
Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 316; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 121
| sup>
161 He had always departed as if to conquer, not to die. But now, as if he were a doomed man, he told me what I should take for my marriage portion, and what share of their father’s land he wished divided for his children. And he fixed the time for the division, saying that, when he had been gone '162 He had always departed as if to conquer, not to die. But now, as if he were a doomed man, he told me what I should take for my marriage portion, and what share of their father’s land he wished divided for his children. And he fixed the time for the division, saying that, when he had been gone ' None |
|
27. 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), Purity Community and Ritual in Early Christian Literature, 23; Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 144; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 524; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 103
sup>
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 | sup>
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 |
|
28. 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), Inner Purity and Pollution in Greek Religion, 17, 242; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 58
|
29. 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), The Oxford Handbook of Ancient Greek Religion, 188; Parker (2005), Polytheism and Society at Athens, 242
|
30. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aischines, date of birth, and family • Artemis and birth • Herakles, birth • childbirth • childbirth, human
Found in books: Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 100; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 389; Parker (2005), Polytheism and Society at Athens, 428; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 61
|
31. Anon., 1 Enoch, 108.8-108.10 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Birth of Noah • Noah, Birth of
Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 221; Stuckenbruck (2007), 1 Enoch 91-108, 4
| 108 Another book which Enoch wrote for his son Methuselah and for those who will come after him,,and keep the law in the last days. Ye who have done good shall wait for those days till an end is made of those who work evil; and an end of the might of the transgressors. And wait ye indeed till sin has passed away, for their names shall be blotted out of the book of life and out of the holy books, and their seed shall be destroyed for ever, and their spirits shall be slain, and they shall cry and make lamentation in a place that is a chaotic wilderness, and in the fire shall they burn; for there is no earth there. And I saw there something like an invisible cloud; for by reason of its depth I could not look over, and I saw a flame of fire blazing brightly, and things like shining,mountains circling and sweeping to and fro. And I asked one of the holy angels who was with me and said unto him: \' What is this shining thing for it is not a heaven but only the flame of a blazing",fire, and the voice of weeping and crying and lamentation and strong pain.\' And he said unto me: \' This place which thou seest-here are cast the spirits of sinners and blasphemers, and of those who work wickedness, and of those who pervert everything that the Lord hath spoken through the mouth,of the prophets-(even) the things that shall be. For some of them are written and inscribed above in the heaven, in order that the angels may read them and know that which shall befall the sinners, and the spirits of the humble, and of those who have afflicted their bodies, and been recompensed,by God; and of those who have been put to shame by wicked men: Who love God and loved neither gold nor silver nor any of the good things which are in the world, but gave over their bodies to torture. Who, since they came into being, longed not after earthly food, but regarded everything as a passing breath, and lived accordingly, and the Lord tried them much, and their spirits were,found pure so that they should bless His name. And all the blessings destined for them I have recounted in the books. And he hath assigned them their recompense, because they have been found to be such as loved heaven more than their life in the world, and though they were trodden under foot of wicked men, and experienced abuse and reviling from them and were put to shame,,yet they blessed Me. And now I will summon the spirits of the good who belong to the generation of light, and I will transform those who were born in darkness, who in the flesh were not recompensed,with such honour as their faithfulness deserved. And I will bring forth in shining light those who",have loved My holy name, and I will seat each on the throne of his honour. And they shall be resplendent for times without number; for righteousness is the judgement of God; for to the faithful,He will give faithfulness in the habitation of upright paths. And they shall see those who were,,born in darkness led into darkness, while the righteous shall be resplendent. And the sinners shall cry aloud and see them resplendent, and they indeed will go where days and seasons are prescribed for them.\'108.8 by God; and of those who have been put to shame by wicked men: Who love God and loved neither gold nor silver nor any of the good things which are in the world, but gave over their bodies to torture. Who, since they came into being, longed not after earthly food, but regarded everything as a passing breath, and lived accordingly, and the Lord tried them much, and their spirits were 108.9 Another book which Enoch wrote for his son Methuselah and for those who will come after him,,and keep the law in the last days. Ye who have done good shall wait for those days till an end is made of those who work evil; and an end of the might of the transgressors. And wait ye indeed till sin has passed away, for their names shall be blotted out of the book of life and out of the holy books, and their seed shall be destroyed for ever, and their spirits shall be slain, and they shall cry and make lamentation in a place that is a chaotic wilderness, and in the fire shall they burn; for there is no earth there. And I saw there something like an invisible cloud; for by reason of its depth I could not look over, and I saw a flame of fire blazing brightly, and things like shining,mountains circling and sweeping to and fro. And I asked one of the holy angels who was with me and said unto him: \' What is this shining thing for it is not a heaven but only the flame of a blazing",fire, and the voice of weeping and crying and lamentation and strong pain.\' And he said unto me: \' This place which thou seest-here are cast the spirits of sinners and blasphemers, and of those who work wickedness, and of those who pervert everything that the Lord hath spoken through the mouth,of the prophets-(even) the things that shall be. For some of them are written and inscribed above in the heaven, in order that the angels may read them and know that which shall befall the sinners, and the spirits of the humble, and of those who have afflicted their bodies, and been recompensed,by God; and of those who have been put to shame by wicked men: Who love God and loved neither gold nor silver nor any of the good things which are in the world, but gave over their bodies to torture. Who, since they came into being, longed not after earthly food, but regarded everything as a passing breath, and lived accordingly, and the Lord tried them much, and their spirits were,found pure so that they should bless His name. And all the blessings destined for them I have recounted in the books. And he hath assigned them their recompense, because they have been found to be such as loved heaven more than their life in the world, and though they were trodden under foot of wicked men, and experienced abuse and reviling from them and were put to shame,,yet they blessed Me. And now I will summon the spirits of the good who belong to the generation of light, and I will transform those who were born in darkness, who in the flesh were not recompensed,with such honour as their faithfulness deserved. And I will bring forth in shining light those who",have loved My holy name, and I will seat each on the throne of his honour. And they shall be resplendent for times without number; for righteousness is the judgement of God; for to the faithful,He will give faithfulness in the habitation of upright paths. And they shall see those who were,,born in darkness led into darkness, while the righteous shall be resplendent. And the sinners shall cry aloud and see them resplendent, and they indeed will go where days and seasons are prescribed for them.\' ' None |
|
32. 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), Greek Religion and Culture, the Bible, and the Ancient Near East, 260; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 525
|
33. Anon., Jubilees, 10.11-10.12 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Birth of Noah • Noah, Birth of
Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 221; Stuckenbruck (2007), 1 Enoch 91-108, 610
| sup>
10.11 And the chief of the spirits, Mastêmâ, came and said: "Lord, Creator, let some of them remain before me, and let them hearken to my voice, and do all that I shall say unto them; 10.12 for if some of them are not left to me, I shall not be able to execute the power of my will on the sons of men;'' None |
|
34. Cicero, On Divination, 1.53 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • birth • births and birthing, as portents • births and birthing, atypical • births and birthing, of monsters • classical sources, on atypical births • monkeys, women birthing
Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 217; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 43
sup>
1.53 Mentiri Xenophontem an delirare dicemus? Quid? singulari vir ingenio Aristoteles et paene divino ipsene errat an alios vult errare, cum scribit Eudemum Cyprium, familiarem suum, iter in Macedoniam facientem Pheras venisse, quae erat urbs in Thessalia tum admodum nobilis, ab Alexandro autem tyranno crudeli dominatu tenebatur; in eo igitur oppido ita graviter aegrum Eudemum fuisse, ut omnes medici diffiderent; ei visum in quiete egregia facie iuvenem dicere fore ut perbrevi convalesceret, paucisque diebus interiturum Alexandrum tyrannum, ipsum autem Eudemum quinquennio post domum esse rediturum. Atque ita quidem prima statim scribit Aristoteles consecuta, et convaluisse Eudemum, et ab uxoris fratribus interfectum tyrannum; quinto autem anno exeunte, cum esset spes ex illo somnio in Cyprum illum ex Sicilia esse rediturum, proeliantem eum ad Syracusas occidisse; ex quo ita illud somnium esse interpretatum, ut, cum animus Eudemi e corpore excesserit, tum domum revertisse videatur.'' None | sup>
1.53 And Aristotle, who was endowed with a matchless and almost godlike intellect, — is he in error, or is he trying to lead others into error in the following account of his friend, Eudemus the Cyprian? Eudemus, while on his way to Macedonia, reached Pherae, then a very famous city of Thessaly, but groaning under the cruel sway of the tyrant, Alexander. There he became so violently ill that the physicians despaired of his recovery. While sick he had a dream in which a youth of striking beauty told him that he would speedily get well; that the despot Alexander would die in a few days, and that he himself would return home five years later. And so, indeed, the first two prophecies, as Aristotle writes, were immediately fulfilled by the recovery of Eudemus and by the death of the tyrant at the hands of his wifes brothers. But at the end of five years, when, in reliance upon the dream, he hoped to return to Cyprus from Sicily, he was killed in battle before Syracuse. Accordingly the dream was interpreted to mean that when his soul left the body it then had returned home.'' None |
|
35. 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: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 137; Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 74, 76; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 264; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 62
| sup>
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 Persephonê 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 Semelê from Hades, and that, sharing with her his own immortality, he changed her name to Thyonê. 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 Persephonê, 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 |
|
36. 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), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 150, 151; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 95
sup>
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 | sup>
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 |
|
37. 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), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 78; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 128
|
38. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • birth • births and birthing, as portents • births and birthing, atypical • births and birthing, of monsters • classical sources, on atypical births • monkeys, women birthing
Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 185, 188, 189, 195, 205; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 43
|
39. Anon., Didache, 8.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Birth narratives • birth
Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 15; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 211
| sup>
8.2 But let not your fasts be with the hypocrites; Matthew 6:16 for they fast on the second and fifth day of the week; but fast on the fourth day and the Preparation (Friday). Neither pray as the hypocrites; but as the Lord commanded in His Gospel, thus pray: Our Father who art in heaven, hallowed be Your name. Your kingdom come. Your will be done, as in heaven, so on earth. Give us today our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Yours is the power and the glory forever. Thrice in the day thus pray. '' None |
|
40. 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), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 264, 266, 269; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 128, 129
sup>
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 | sup>
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 |
|
41. 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), Why We Sing: Music, Word, and Liturgy in Early Christianity, 198, 199; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 148
| sup>
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 |
|
42. Mishnah, Bekhorot, 8.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • birth and renewal • childbirth, impurity following • impurity, childbirth • women, impurity of, childbirth
Found in books: Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 153, 154; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 207
sup>
8.1 אֵלּוּ שֶׁאֵינָן חוֹזְרִין בַּיּוֹבֵל, הַבְּכוֹרָה, וְהַיּוֹרֵשׁ אֶת אִשְׁתּוֹ, וְהַמְיַבֵּם אֶת אֵשֶׁת אָחִיו, וְהַמַּתָּנָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, מַתָּנָה כְּמֶכֶר. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כֻּלָּן חוֹזְרִין בַּיּוֹבֵל. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר, הַיּוֹרֵשׁ אֶת אִשְׁתּוֹ, יַחֲזִיר לִבְנֵי מִשְׁפָּחָה וִינַכֶּה לָהֶם מִן הַדָּמִים:
8.1 יֵשׁ בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן, בְּכוֹר לַכֹּהֵן וְאֵינוֹ בְכוֹר לַנַּחֲלָה, בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן, יֵשׁ שֶׁאֵינוֹ בְכוֹר לֹא לַנַּחֲלָה וְלֹא לַכֹּהֵן. אֵיזֶהוּ בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן, הַבָּא אַחַר הַנְּפָלִים שֶׁיָּצָא רֹאשׁוֹ חַי, וּבֶן תִּשְׁעָה שֶׁיָּצָא רֹאשׁוֹ מֵת, וְהַמַּפֶּלֶת כְּמִין בְּהֵמָה חַיָּה וָעוֹף, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, עַד שֶׁיְּהֵא בוֹ מִצּוּרַת הָאָדָם. הַמַּפֶּלֶת סַנְדָּל, אוֹ שִׁלְיָא, וּשְׁפִיר מְרֻקָּם, וְהַיּוֹצֵא מְחֻתָּךְ, הַבָּא אַחֲרֵיהֶן, בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן. מִי שֶׁלֹּא הָיוּ לוֹ בָנִים וְנָשָׂא אִשָּׁה שֶׁכְּבָר יָלְדָה, עוֹדָהּ שִׁפְחָה וְנִשְׁתַּחְרְרָה, עוֹדָהּ נָכְרִית וְנִתְגַּיְּרָה, מִשֶּׁבָּאת לְיִשְׁרָאֵל יָלְדָה, בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן, שֶׁנֶּאֱמַר (שמות יג), פֶּטֶר כָּל רֶחֶם בִּבְנֵי יִשְׂרָאֵל, עַד שֶׁיִּפְטְרוּ רֶחֶם מִיִּשְׂרָאֵל. מִי שֶׁהָיוּ לוֹ בָנִים וְנָשָׂא אִשָּׁה שֶׁלֹא יָלְדָה, נִתְגַּיְּרָה מְעֻבֶּרֶת, נִשְׁתַּחְרְרָה מְעֻבֶּרֶת, יָלְדָה הִיא וְכֹהֶנֶת, הִיא וּלְוִיָּה, הִיא וְאִשָּׁה שֶׁכְּבָר יָלְדָה, וְכֵן מִי שֶׁלֹּא שָׁהֲתָה אַחַר בַּעְלָהּ שְׁלשָׁה חֳדָשִׁים וְנִשֵּׂאת וְיָלְדָה, וְאֵין יָדוּעַ אִם בֶּן תִּשְׁעָה לָרִאשׁוֹן, אוֹ בֶן שִׁבְעָה לָאַחֲרוֹן, בְּכוֹר לַכֹּהֵן וְאֵינוֹ בְכוֹר לַנַּחֲלָה. אֵיזֶהוּ בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן, הַמַּפֶּלֶת שְׁפִיר מָלֵא דָם, מָלֵא מַיִם, מָלֵא גְנִינִים, הַמַּפֶּלֶת כְּמִין דָּגִים וַחֲגָבִים שְׁקָצִים וּרְמָשִׂים, הַמַּפֶּלֶת יוֹם אַרְבָּעִים, הַבָּא אַחֲרֵיהֶן, בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן:'' None | sup>
8.1 There is one who is counted as a firstborn with respect to inheritance but not with respect to redemption from a priest; a firstborn with respect to redemption from a priest but not a firstborn with respect to inheritance; a firstborn with respect to both inheritance and redemption from a priest; and a firstborn in respect to neither inheritance nor redemption from a priest. Which is a firstborn with respect to inheritance but not to redemption from a priest? One which follows one which was not viable whose head came forth alive, or one born in the ninth month whose head came out dead, or when a woman aborts something that looks like an animal, beast or bird, the words of Rabbi Meir. But the sages say: it is not considered an opening of the womb until the abortion has the form of a human being. If a woman aborts a sandal or a placenta or a fetus having an articulated shape, or if an embryo came out by pieces, the infant which follows after them is a first-born with respect to inheritance but not a first-born for redemption from a priest. If one who never had children married a woman who had already given birth, even if she had given birth when she was a slave but is now free, or had given birth when she was a non-Jew but has since converted, if after coming to the Israelite she gave birth, the infant is considered a first-born with respect to inheritance but not a first-born for redemption from a priest. Rabbi Yose the Galilean says: the infant is a firstborn with respect to inheritance and for redemption from a priest, as it says: “Whatever opens the womb in Israel” (Exodus 13:2), meaning only if it opens the womb in Israel. If one had children already and married a woman who had never given birth previously Or if she converted when pregt, or if she was freed when pregt, and she gave birth; If she and a priestess gave birth, she and a Levite’s daughter, she and a woman who had already given birth; And similarly if a woman who did not wait three months after her husband's death, married and gave birth and it is not known if the infant was born in the ninth month since the death of the first husband or in the seventh month since she married the second, it is a firstborn for redemption from a priest but not a first-born with respect to inheritance. Which is a firstborn both in respect of inheritance and for redemption from a priest? If a woman miscarries a sac full of blood or full of water or full of pieces of flesh; or if a woman miscarries something with the shape of fish or locusts or reptiles, or creeping things, or if she discharges on the fortieth day of conception, the infant which follows after these discharges is a firstborn both in respect of inheritance and for redemption from a priest."" None |
|
43. Mishnah, Shabbat, 2.6 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Birth • childbirth
Found in books: Libson (2018), Law and self-knowledge in the Talmud, 106; Rubin (2008) Time and the Life Cycle in Talmud and Midrash: Socio-Anthropological Perspectives. 97
sup>
2.6 עַל שָׁלשׁ עֲבֵרוֹת נָשִׁים מֵתוֹת בִּשְׁעַת לֵדָתָן, עַל שֶׁאֵינָן זְהִירוֹת בַּנִּדָּה וּבַחַלָּה וּבְהַדְלָקַת הַנֵּר:'' None | sup>
2.6 For three sins women die in childbirth: because they are not observant of the laws of niddah, hallah, and the kindling of the Shabbat lights.'' None |
|
44. New Testament, 1 John, 3.2, 3.8, 3.10, 3.14-3.16, 4.8 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Birth, Cain, of • Birth, Seth, of • Seth, Birth of • birth • conception and birth, genealogy
Found in books: Levison (2023), The Greek Life of Adam and Eve. 147, 203, 208; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 141; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 71, 110
sup>
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.
3.10 ἐν τούτῳ φανερά ἐστιν τὰ τέκνα τοῦ θεοῦ καὶ τὰ τέκνα τοῦ διαβόλου· πᾶς ὁ μὴ ποιῶν δικαιοσύνην οὐκ ἔστιν ἐκ τοῦ θεοῦ, καὶ ὁ μὴ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ.
3.14 ἡμεῖς οἴδαμεν ὅτι μεταβεβήκαμεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν, ὅτι ἀγαπῶμεν τοὺς ἀδελφούς· ὁ μὴ ἀγαπῶν μένει ἐν τῷ θανάτῳ. 3.15 πᾶς ὁ μισῶν τὸν ἀδελφὸν αὐτοῦ ἀνθρωποκτόνος ἐστίν, καὶ οἴδατε ὅτι πᾶς ἀνθρωποκτόνος οὐκ ἔχει ζωὴν αἰώνιον ἐν αὐτῷ μένουσαν. 3.16 Ἐν τούτῳ ἐγνώκαμεν τὴν ἀγάπην, ὅτι ἐκεῖνος ὑπὲρ ἡμῶν τὴν ψυχὴν αὐτοῦ ἔθηκεν· καὶ ἡμεῖς ὀφείλομεν ὑπὲρ τῶν ἀδελφῶν τὰς ψυχὰς θεῖναι.
4.8 ὁ μὴ ἀγαπῶν οὐκ ἔγνω τὸν θεόν, ὅτι ὁ θεὸς ἀγάπη ἐστίν.'' None | sup>
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. ' "
3.10 In this the children of God are revealed, and the children of the devil. Whoever doesn't do righteousness is not of God, neither is he who doesn't love his brother. " "
3.14 We know that we have passed out of death into life, because we love the brothers. He who doesn't love his brother remains in death. " '3.15 Whoever hates his brother is a murderer, and you know that no murderer has eternal life remaining in him. 3.16 By this we know love, because he laid down his life for us. And we ought to lay down our lives for the brothers. ' "
4.8 He who doesn't love doesn't know God, for God is love. "' None |
|
45. New Testament, 1 Peter, 3.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Noah, Birth of • birth
Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 676; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 48
sup>
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 | sup>
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 |
|
46. New Testament, 1 Corinthians, 15.4 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Birth, Seth, of • Seth, Birth of • birth
Found in books: Levison (2023), The Greek Life of Adam and Eve. 367; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 19, 115, 156
sup>
15.4 καὶ ὅτι ἐτάφη, καὶ ὅτι ἐγήγερται τῇ ἡμέρᾳ τῇ τρίτῃ κατὰ τὰς γραφάς,'' None | sup>
15.4 that he was buried, that he wasraised on the third day according to the Scriptures,'' None |
|
47. New Testament, Apocalypse, 1.12-1.16, 2.5, 2.18, 2.21, 12.1, 12.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Beautiful, Noahs Features at Birth • Birth of Noah • Noah, Birth of • birth
Found in books: Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 87; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 221; Stuckenbruck (2007), 1 Enoch 91-108, 626, 627, 628, 638; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 27, 28, 30; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72, 73
sup>
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.
2.5 μνημόνευε οὖν πόθεν πέπτωκες, καὶ μετανόησον καὶ τὰ πρῶτα ἔργα ποίησον· εἰ δὲ μή, ἔρχομαί σοι, καὶ κινήσω τὴν λυχνίαν σου ἐκ τοῦ τόπου αὐτῆς, ἐὰν μὴ μετανοήσῃς.
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,
2.21 καὶ ἔδωκα αὐτῇ χρόνον ἵνα μετανοήσῃ, καὶ οὐ θέλει μετανοῆσαι ἐκ τῆς πορνείας αὐτῆς. ἰδοὺ βάλλω αὐτὴν εἰς κλίνην,
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·
1
2.5 καὶἔτεκενυἱόν,ἄρσεν,ὃς μέλλειποιμαίνεινπάντατὰ ἔθνη ἐν ῥάβδῳ σιδηρᾷ·καὶ ἡρπάσθη τὸ τέκνον αὐτῆς πρὸς τὸν θεὸν καὶ πρὸς τὸν θρόνον αὐτοῦ.'' None | sup>
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.
2.5 Remember therefore from where you have fallen, and repent and do the first works; or else I am coming to you swiftly, and will move your lampstand out of its place, unless you repent.
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:
2.21 I gave her time to repent, but she refuses to repent of her sexual immorality.
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.
1
2.5 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 |
|
48. New Testament, Ephesians, 1.23, 2.5-2.6, 2.16, 2.21, 5.31-5.32 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Artemis, goddess and cult, Birth • Jesus, birth of • birth
Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 246, 250, 272; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 251; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 87, 117; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 46, 153
sup>
1.23 ἥτις ἐστὶν τὸ σῶμα αὐτοῦ, τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσιν πληρουμένου.
2.5 καὶ ὄντας ἡμᾶς νεκροὺς τοῖς παραπτώμασιν συνεζωοποίησεν τῷ χριστῷ,— χάριτί ἐστε σεσωσμένοι, καὶ 2.6 — συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ,
2.16 καὶ ἀποκαταλλάξῃ τοὺς ἀμφοτέρους ἐν ἑνὶ σώματι τῷ θεῷ διὰ τοῦ σταυροῦ ἀποκτείνας τὴν ἔχθραν ἐν αὐτῷ·
2.21 ἐν ᾧ πᾶσα οἰκοδομὴ συναρμολογουμένη αὔξει εἰς ναὸν ἅγιον ἐν κυρίῳ,
5.31 ἀντὶ τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν. 5.32 τὸ μυστήριον τοῦτο μέγα ἐστίν, ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ εἰς τὴν ἐκκλησίαν.'' None | sup>
1.23 which is his body, the fullness of him who fills all in all.
2.5 even when we were dead through our trespasses, made us alive together with Christ (by grace you have been saved), 2.6 and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus,
2.16 and might reconcile them both in one body to God through the cross, having killed the hostility thereby.
2.21 in whom the whole building, fitted together, grows into a holy temple in the Lord;
5.31 "For this cause a man will leave his father and mother, and will be joined to his wife. The two will become one flesh." 5.32 This mystery is great, but I speak concerning Christ and of the assembly. '' None |
|
49. New Testament, Galatians, 4.29 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Noah, Birth of • birth
Found in books: Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 142; Stuckenbruck (2007), 1 Enoch 91-108, 668
sup>
4.29 ἀλλʼ ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτως καὶ νῦν.'' None | sup>
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 |
|
50. 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), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 38, 68, 161, 162, 164, 165; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 55, 56
sup>
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 | sup>
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 |
|
51. 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), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1211; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 239; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 34, 41
sup>
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 | sup>
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 |
|
52. 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), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 257; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 117; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 20, 135; Robbins et al. (2017), The Art of Visual Exegesis, 43; Stuckenbruck (2007), 1 Enoch 91-108, 668; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 52, 67, 108, 153
sup>
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 | sup>
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 |
|
53. 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), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1033; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 128
sup>
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 | sup>
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 |
|
54. New Testament, John, 1.1-1.18, 1.26-1.29, 1.32, 2.1-2.12, 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), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1033; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 370; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 117; Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 39; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 54, 202; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 12, 141; Robbins et al. (2017), The Art of Visual Exegesis, 113, 117, 119, 138, 139, 140, 141, 142, 143, 146, 148, 149, 158, 159, 160, 161, 162, 163, 164; Stuckenbruck (2007), 1 Enoch 91-108, 664; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 6, 14, 41, 42, 70, 95, 103, 104, 133, 214
sup>
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·
2.1 Καὶ τῇ ἡμέρᾳ τῇ τρίτῃ γάμος ἐγένετο ἐν Κανὰ τῆς Γαλιλαίας, καὶ ἦν ἡ μήτηρ τοῦ Ἰησοῦ ἐκεῖ· 2.2 ἐκλήθη δὲ καὶ ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὸν γάμον. 2.3 καὶ ὑστερήσαντος οἴνου λέγει ἡ μήτηρ τοῦ Ἰησοῦ πρὸς αὐτόν Οἶνον οὐκ ἔχουσιν. 2.4 καὶ λέγει αὐτῇ ὁ Ἰησοῦς Τί ἐμοὶ καὶ σοί, γύναι; οὔπω ἥκει ἡ ὥρα μου. 2.5 λέγει ἡ μήτηρ αὐτοῦ τοῖς διακόνοις Ὅτι ἂν λέγῃ ὑμῖν ποιήσατε. 2.6 ἦσαν δὲ ἐκεῖ λίθιναι ὑδρίαι ἓξ κατὰ τὸν καθαρισμὸν τῶν Ἰουδαίων κείμεναι, χωροῦσαι ἀνὰ μετρητὰς δύο ἢ τρεῖς. 2.7 λέγει αὐτοῖς ὁ Ἰησοῦς Γεμίσατε τὰς ὑδρίας ὕδατος· καὶ ἐγέμισαν αὐτὰς ἕως ἄνω. 2.8 καὶ λέγει αὐτοῖς Ἀντλήσατε νῦν καὶ φέρετε τῷ ἀρχιτρικλίνῳ· οἱ δὲ ἤνεγκαν. 2.9 ὡς δὲ ἐγεύσατο ὁ ἀρχιτρίκλινος τὸ ὕδωρ οἶνον γεγενημένον, καὶ οὐκ ᾔδει πόθεν ἐστίν, οἱ δὲ διάκονοι ᾔδεισαν οἱ ἠντληκότες τὸ ὕδωρ, φωνεῖ τὸν νυμφίον ὁ ἀρχιτρίκλινος
2.10 καὶ λέγει αὐτῷ Πᾶς ἄνθρωπος πρῶτον τὸν καλὸν οἶνον τίθησιν, καὶ ὅταν μεθυσθῶσιν τὸν ἐλάσσω· σὺ τετήρηκας τὸν καλὸν οἶνον ἕως ἄρτι.
2.11 Ταύτην ἐποίησεν ἀρχὴν τῶν σημείων ὁ Ἰησοῦς ἐν Κανὰ τῆς Γαλιλαίας καὶ ἐφανέρωσεν τὴν δόξαν αὐτοῦ, καὶ ἐπίστευσαν εἰς αὐτὸν οἱ μαθηταὶ αὐτοῦ.
2.12 ΜΕΤΑ ΤΟΥΤΟ κατέβη εἰς Καφαρναοὺμ αὐτὸς καὶ ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ καὶ οἱ μαθηταὶ αὐτοῦ, καὶ ἐκεῖ ἔμειναν οὐ πολλὰς ἡμέρας.
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 | sup>
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. ' "
2.1 The third day, there was a marriage in Cana of Galilee. Jesus' mother was there. " '2.2 Jesus also was invited, with his disciples, to the marriage. 2.3 When the wine ran out, Jesus\' mother said to him, "They have no wine." 2.4 Jesus said to her, "Woman, what does that have to do with you and me? My hour has not yet come." 2.5 His mother said to the servants, "Whatever he says to you, do it."' "2.6 Now there were six water pots of stone set there after the Jews' manner of purifying, containing two or three metretes apiece. " '2.7 Jesus said to them, "Fill the water pots with water." They filled them up to the brim. 2.8 He said to them, "Now draw some out, and take it to the ruler of the feast." So they took it. ' "2.9 When the ruler of the feast tasted the water now become wine, and didn't know where it came from (but the servants who had drawn the water knew), the ruler of the feast called the bridegroom, " 2.10 and said to him, "Everyone serves the good wine first, and when the guests have drunk freely, then that which is worse. You have kept the good wine until now!"
2.11 This beginning of his signs Jesus did in Cana of Galilee, and revealed his glory; and his disciples believed in him.
2.12 After this, he went down to Capernaum, he, and his mother, his brothers, and his disciples; and they stayed there a few days.
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 |
|
55. New Testament, Luke, 1.5-1.11, 1.18, 1.26-1.35, 1.41-1.45, 2.2, 3.21-3.38, 9.34 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Birth narrative • Birth narratives • Childbirth, Pain (agony) of • 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), Why We Sing: Music, Word, and Liturgy in Early Christianity, 449; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 219; Capponi (2005), Augustan Egypt: The Creation of a Roman Province, 218; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 114, 117; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 251; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 15; Levison (2023), The Greek Life of Adam and Eve. 677; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 370; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 53, 68; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 135; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 25; Stuckenbruck (2007), 1 Enoch 91-108, 666; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 143; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 49, 108, 117, 155
sup>
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·
1.41 καὶ ἐγένετο ὡς ἤκουσεν τὸν ἀσπασμὸν τῆς Μαρίας ἡ Ἐλεισάβετ, ἐσκίρτησεν τὸ βρέφος ἐν τῇ κοιλίᾳ αὐτῆς, καὶ ἐπλήσθη πνεύματος ἁγίου ἡ Ἐλεισάβετ, 1.42 καὶ ἀνεφώνησεν κραυγῇ μεγάλῃ καὶ εἶπεν Εὐλογημένη σὺ ἐν γυναιξίν, καὶ εὐλογημένος ὁ καρπὸς τῆς κοιλίας σου. 1.43 καὶ πόθεν μοι τοῦτο ἵνα ἔλθῃ ἡ μήτηρ τοῦ κυρίου μου πρὸς ἐμέ; 1.44 ἰδοὺ γὰρ ὡς ἐγένετο ἡ φωνὴ τοῦ ἀσπασμοῦ σου εἰς τὰ ὦτά μου, ἐσκίρτησεν ἐν ἀγαλλιάσει τὸ βρέφος ἐν τῇ κοιλίᾳ μου. 1.45 καὶ μακαρία ἡ πιστεύσασα ὅτι ἔσται τελείωσις τοῖς λελαλημένοις αὐτῇ παρὰ Κυρίου.
2.2 ?̔αὕτη ἀπογραφὴ πρώτη ἐγένετο ἡγεμονεύοντος τῆς Συρίας Κυρηνίου·̓
3.21 Ἐγένετο δὲ ἐν τῷ βαπτισθῆναι ἅπαντα τὸν λαὸν καὶ Ἰησοῦ βαπτισθέντος καὶ προσευχομένου ἀνεῳχθῆναι τὸν οὐρανὸν 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.
9.34 ταῦτα δὲ αὐτοῦ λέγοντος ἐγένετο νεφέλη καὶ ἐπεσκίαζεν αὐτούς· ἐφοβήθησαν δὲ ἐν τῷ εἰσελθεῖν αὐτοὺς εἰς τὴν νεφέλην.'' None | sup>
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. ' "
1.41 It happened, when Elizabeth heard Mary's greeting, that the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit. " '1.42 She called out with a loud voice, and said, "Blessed are you among women, and blessed is the fruit of your womb! 1.43 Why am I so favored, that the mother of my Lord should come to me? 1.44 For behold, when the voice of your greeting came into my ears, the baby leaped in my womb for joy! 1.45 Blessed is she who believed, for there will be a fulfillment of the things which have been spoken to her from the Lord!"
2.2 This was the first enrollment made when Quirinius was governor of Syria.
3.21 Now it happened, when all the people were baptized, Jesus also had been baptized, and was praying. The sky was opened, 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.
9.34 While he said these things, a cloud came and overshadowed them, and they were afraid as they entered into the cloud. '' None |
|
56. New Testament, Matthew, 1.2-1.16, 1.18, 1.24, 3.11, 3.16, 7.21-7.22, 10.39, 17.2, 28.3 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Childbirth, Pain (agony) of • 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), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 251; Levison (2023), The Greek Life of Adam and Eve. 677, 679; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 370; Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 39; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 53, 68; Nicklas and Spittler (2013), Credible, Incredible : The Miraculous in the Ancient Mediterranean. 263; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 13; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 25; Stuckenbruck (2007), 1 Enoch 91-108, 626, 638; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 11, 41, 49, 139, 173
sup>
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·
7.21 Οὐ πᾶς ὁ λέγων μοι Κύριε κύριε εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλʼ ὁ ποιῶν τὸ θέλημα τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς. 7.22 πολλοὶ ἐροῦσίν μοι ἐν ἐκείνῃ τῇ ἡμέρᾳ Κύριε κύριε, οὐ τῷ σῷ ὀνόματι ἐπροφητεύσαμεν, καὶ τῷ σῷ ὀνόματι δαιμόνια ἐξεβάλομεν, καὶ τῷ σῷ ὀνόματι δυνάμεις πολλὰς ἐποιήσαμεν;
10.39 ὁ εὑρὼν τὴν ψυχὴν αὐτοῦ ἀπολέσει αὐτήν, καὶ ὁ ἀπολέσας τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ εὑρήσει αὐτήν.
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 | sup>
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. ' "
7.21 Not everyone who says to me, 'Lord, Lord,' will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven. " "7.22 Many will tell me in that day, 'Lord, Lord, didn't we prophesy in your name, in your name cast out demons, and in your name do many mighty works?' " 10.39 He who finds his life will lose it; and he who loses his life for my sake will find it.
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 |
|
57. 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), Disabilities in Roman Antiquity: Disparate Bodies, 205; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 276, 302
| sup>
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 |
|
58. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • birth • nobility of birth
Found in books: Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 226; Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 213
|
59. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Birth, Seth, of • Judaism, Moses’s birth • Seth, Birth of
Found in books: Levison (2023), The Greek Life of Adam and Eve. 293; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 94
|
60. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Birth • birth certificates • birth registration • childbirth, physical changes from
Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 355; Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 43, 48; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 242
|
61. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Birth of • Noah, Birth of • 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: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 25; Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 147; Stuckenbruck (2007), 1 Enoch 91-108, 638; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 115
|
62. None, None, nan (1st cent. CE - 5th cent. CE)
Tagged with subjects: • Birth, Seth, of • Childbirth, Pain (agony) of • Seth, Birth of • birth
Found in books: Levison (2023), The Greek Life of Adam and Eve. 61, 274; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 32
|
63. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Pliny the Elder (C. Plinius Secundus), on multiple births • birth • births and birthing, as portents • births and birthing, atypical • births and birthing, of monsters • childbirth, multiple births • classical sources, on atypical births • monkeys, women birthing • multiple births
Found in books: Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 72, 73; Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 184, 188, 189, 191, 194, 217, 218, 219, 222; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 43, 52
|
64. Irenaeus, Refutation of All Heresies, 3.22.1 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • virgin birth
Found in books: Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 370; Osborne (2001), Irenaeus of Lyons, 112
| sup>
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 |
|
65. Pausanias, Description of Greece, 1.22.3, 5.11.8, 7.2.7 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Aphrodite, birth • Aphrodite, birth scenes and stories • Aphrodite’s births • Artemis, goddess and cult, Birth • Athena, birth • Dionysos, birth • Galaxidi, Roman Imperial era medallion with birth of Aphrodite found at • birth (mythical), as myth-ritual nexus • birth scenes and stories, Aphrodite • women, divine protection in childbirth
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 145; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 251; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 144; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 104; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 299; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 257
sup>
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.
7.2.7 οὐ μὴν πάντα γε τὰ ἐς τὴν θεὸν ἐπύθετο ἐμοὶ δοκεῖν Πίνδαρος, ὃς Ἀμαζόνας τὸ ἱερὸν ἔφη τοῦτο ἱδρύσασθαι στρατευομένας ἐπὶ Ἀθήνας τε καὶ Θησέα. αἱ δὲ ἀπὸ Θερμώδοντος γυναῖκες ἔθυσαν μὲν καὶ τότε τῇ Ἐφεσίᾳ θεῷ, ἅτε ἐπιστάμεναι τε ἐκ παλαιοῦ τὸ ἱερόν, καὶ ἡνίκα Ἡρακλέα ἔφυγον, αἱ δὲ καὶ Διόνυσον τὰ ἔτι ἀρχαιότερα, ἱκέτιδες ἐνταῦθα ἐλθοῦσαι· οὐ μὴν ὑπὸ Ἀμαζόνων γε ἱδρύθη, Κόρησος δὲ αὐτόχθων καὶ Ἔφεσος—Καΰστρου δὲ τοῦ ποταμοῦ τὸν Ἔφεσον παῖδα εἶναι νομίζουσιν—, οὗτοι τὸ ἱερόν εἰσιν οἱ ἱδρυσάμενοι, καὶ ἀπὸ τοῦ Ἐφέσου τὸ ὄνομά ἐστι τῇ πόλει.'' None | sup>
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.
7.2.7 Pindar, however, it seems to me, did not learn everything about the goddess, for he says that this sanctuary was founded by the Amazons during their campaign against Athens and Theseus. See Pind. fr. 174. It is a fact that the women from the Thermodon, as they knew the sanctuary from of old, sacrificed to the Ephesian goddess both on this occasion and when they had fled from Heracles; some of them earlier still, when they had fled from Dionysus, having come to the sanctuary as suppliants. However, it was not by the Amazons that the sanctuary was founded, but by Coresus, an aboriginal, and Ephesus, who is thought to have been a son of the river Cayster, and from Ephesus the city received its name.'' None |
|
66. 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), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 135; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 158
| sup>
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 |
|
67. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Elagabalus (Roman emperor), Avitus (birth name of) • nobility of birth
Found in books: Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 106, 241; Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 194, 195
|
68. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • birth • theology, Christian, virgin birth
Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 57; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 224
|
69. 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), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 111; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 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 | |
|
70. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Birth , soul before • childbirth
Found in books: Libson (2018), Law and self-knowledge in the Talmud, 106; Rubin (2008) Time and the Life Cycle in Talmud and Midrash: Socio-Anthropological Perspectives. 141
| 31a מאי קרא (תהלים עא, ו) ממעי אמי אתה גוזי מאי משמע דהאי גוזי לישנא דאשתבועי הוא דכתיב (ירמיהו ז, כט) גזי נזרך והשליכי,ואמר רבי אלעזר למה ולד דומה במעי אמו לאגוז מונח בספל של מים אדם נותן אצבעו עליו שוקע לכאן ולכאן,תנו רבנן שלשה חדשים הראשונים ולד דר במדור התחתון אמצעיים ולד דר במדור האמצעי אחרונים ולד דר במדור העליון וכיון שהגיע זמנו לצאת מתהפך ויוצא וזהו חבלי אשה,והיינו דתנן חבלי של נקבה מרובין משל זכר,ואמר רבי אלעזר מאי קרא (תהלים קלט, טו) אשר עשיתי בסתר רקמתי בתחתיות ארץ דרתי לא נאמר אלא רקמתי,מאי שנא חבלי נקבה מרובין משל זכר זה בא כדרך תשמישו וזה בא כדרך תשמישו זו הופכת פניה וזה אין הופך פניו,תנו רבנן שלשה חדשים הראשונים תשמיש קשה לאשה וגם קשה לולד אמצעיים קשה לאשה ויפה לולד אחרונים יפה לאשה ויפה לולד שמתוך כך נמצא הולד מלובן ומזורז,תנא המשמש מטתו ליום תשעים כאילו שופך דמים מנא ידע אלא אמר אביי משמש והולך (תהלים קטז, ו) ושומר פתאים ה\',תנו רבנן שלשה שותפין יש באדם הקב"ה ואביו ואמו אביו מזריע הלובן שממנו עצמות וגידים וצפרנים ומוח שבראשו ולובן שבעין אמו מזרעת אודם שממנו עור ובשר ושערות ושחור שבעין והקב"ה נותן בו רוח ונשמה וקלסתר פנים וראיית העין ושמיעת האוזן ודבור פה והלוך רגלים ובינה והשכל,וכיון שהגיע זמנו להפטר מן העולם הקב"ה נוטל חלקו וחלק אביו ואמו מניח לפניהם אמר רב פפא היינו דאמרי אינשי פוץ מלחא ושדי בשרא לכלבא,דרש רב חיננא בר פפא מאי דכתיב (איוב ט, י) עושה גדולות עד אין חקר ונפלאות עד אין מספר בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם נותן חפץ בחמת צרורה ופיה למעלה ספק משתמר ספק אין משתמר ואילו הקב"ה צר העובר במעי אשה פתוחה ופיה למטה ומשתמר,דבר אחר אדם נותן חפציו לכף מאזנים כל זמן שמכביד יורד למטה ואילו הקב"ה כל זמן שמכביד הולד עולה למעלה,דרש רבי יוסי הגלילי מאי דכתיב {תהילים קל״ט:י״ד } אודך (ה\') על כי נוראות נפליתי נפלאים מעשיך ונפשי יודעת מאד בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם נותן זרעונים בערוגה כל אחת ואחת עולה במינו ואילו הקב"ה צר העובר במעי אשה וכולם עולין למין אחד,דבר אחר צבע נותן סמנין ליורה כולן עולין לצבע אחד ואילו הקב"ה צר העובר במעי אשה כל אחת ואחת עולה למינו,דרש רב יוסף מאי דכתיב (ישעיהו יב, א) אודך ה\' כי אנפת בי ישוב אפך ותנחמני במה הכתוב מדבר,בשני בני אדם שיצאו לסחורה ישב לו קוץ לאחד מהן התחיל מחרף ומגדף לימים שמע שטבעה ספינתו של חבירו בים התחיל מודה ומשבח לכך נאמר ישוב אפך ותנחמני,והיינו דאמר רבי אלעזר מאי דכתיב (תהלים עב, יח) עושה נפלאות (גדולות) לבדו וברוך שם כבודו לעולם אפילו בעל הנס אינו מכיר בנסו,דריש רבי חנינא בר פפא מאי דכתיב (תהלים קלט, ג) ארחי ורבעי זרית וכל דרכי הסכנת מלמד שלא נוצר אדם מן כל הטפה אלא מן הברור שבה תנא דבי רבי ישמעאל משל לאדם שזורה בבית הגרנות נוטל את האוכל ומניח את הפסולת,כדרבי אבהו דרבי אבהו רמי כתיב (שמואל ב כב, מ) ותזרני חיל וכתיב (תהלים יח, לג) האל המאזרני חיל אמר דוד לפני הקב"ה רבש"ע זיריתני וזרזתני,דרש רבי אבהו מאי דכתיב (במדבר כג, י) מי מנה עפר יעקב ומספר את רובע ישראל מלמד שהקב"ה יושב וסופר את רביעיותיהם של ישראל מתי תבא טיפה שהצדיק נוצר הימנה,ועל דבר זה נסמית עינו של בלעם הרשע אמר מי שהוא טהור וקדוש ומשרתיו טהורים וקדושים יציץ בדבר זה מיד נסמית עינו דכתיב (במדבר כד, ג) נאם הגבר שתום העין,והיינו דאמר רבי יוחנן מאי דכתיב (בראשית ל, טז) וישכב עמה בלילה הוא מלמד שהקב"ה סייע באותו מעשה שנאמר (בראשית מט, יד) יששכר חמור גרם חמור גרם לו ליששכר,אמר רבי יצחק אמר רבי אמי אשה מזרעת תחילה יולדת זכר איש מזריע תחילה יולדת נקבה שנאמר (ויקרא יג, כט) אשה כי תזריע וילדה זכר,תנו רבנן בראשונה היו אומרים אשה מזרעת תחילה יולדת זכר איש מזריע תחלה יולדת נקבה ולא פירשו חכמים את הדבר עד שבא רבי צדוק ופירשו (בראשית מו, טו) אלה בני לאה אשר ילדה ליעקב בפדן ארם ואת דינה בתו תלה הזכרים בנקבות ונקבות בזכרים,(דברי הימים א ח, מ) ויהיו בני אולם אנשים גבורי חיל דורכי קשת ומרבים בנים ובני בנים וכי בידו של אדם להרבות בנים ובני בנים אלא מתוך'' None | 31a What is the verse from which it is derived that a fetus is administered an oath on the day of its birth? “Upon You I have relied from birth; You are He Who took me out gozi of my mother’s womb” (Psalms 71:6). From where may it be inferred that this word: “Gozi,” is a term of administering an oath? As it is written: “Cut off gozi your hair and cast it away” (Jeremiah 7:29), which is interpreted as a reference to the vow of a nazirite, who must cut off his hair at the end of his term of naziriteship.,And Rabbi Elazar says: To what is a fetus in its mother’s womb comparable? It is comparable to a nut placed in a basin full of water, floating on top of the water. If a person puts his finger on top of the nut, it sinks either in this direction or in that direction.,§ The Sages taught in a baraita: During the first three months of pregcy, the fetus resides in the lower compartment of the womb; in the middle three months, the fetus resides in the middle compartment; and during the last three months of pregcy the fetus resides in the upper compartment. And once its time to emerge arrives, it turns upside down and emerges; and this is what causes labor pains.,With regard to the assertion that labor pains are caused by the fetus turning upside down, the Gemara notes: And this is the explanation for that which we learned in a baraita: The labor pains experienced by a woman who gives birth to a female are greater than those experienced by a woman who gives birth to a male. The Gemara will explain this below.,And Rabbi Elazar says: What is the verse from which it is derived that a fetus initially resides in the lower part of the womb? “When I was made in secret, and I was woven together in the lowest parts of the earth” (Psalms 139:15). Since it is not stated: I resided in the lowest parts of the earth, but rather: “I was woven together in the lowest parts of the earth,” this teaches that during the initial stage of a fetus’s development, when it is woven together, its location is in the lower compartment of the womb.,The Gemara asks: What is different about the labor pains experienced by a woman who gives birth to a female, that they are greater than those experienced by a woman who gives birth to a male? The Gemara answers: This one, a male fetus, emerges in the manner in which it engages in intercourse. Just as a male engages in intercourse facing downward, so too, it is born while facing down. And that one, a female fetus, emerges in the manner in which it engages in intercourse, i.e., facing upward. Consequently, that one, a female fetus, turns its face around before it is born, but this one, a male fetus, does not turn its face around before it is born.,§ The Sages taught in a baraita: During the first three months of pregcy, sexual intercourse is difficult and harmful for the woman and is also difficult for the offspring. During the middle three months, intercourse is difficult for the woman but is beneficial for the offspring. During the last three months, sexual intercourse is beneficial for the woman and beneficial for the offspring; as a result of it the offspring is found to be strong and fair skinned.,The Sages taught in a baraita: With regard to one who engages in intercourse with his wife on the ninetieth day of her pregcy, it is as though he spills her blood. The Gemara asks: How does one know that it is the ninetieth day of her pregcy? Rather, Abaye says: One should go ahead and engage in intercourse with his wife even if it might be the ninetieth day, and rely on God to prevent any ensuing harm, as the verse states: “The Lord preserves the simple” (Psalms 116:6).,§ The Sages taught: There are three partners in the creation of a person: The Holy One, Blessed be He, and his father, and his mother. His father emits the white seed, from which the following body parts are formed: The bones, the sinews, the nails, the brain that is in its head, and the white of the eye. His mother emits red seed, from which are formed the skin, the flesh, the hair, and the black of the eye. And the Holy One, Blessed be He, inserts into him a spirit, a soul, his countece ukelaster, eyesight, hearing of the ear, the capability of speech of the mouth, the capability of walking with the legs, understanding, and wisdom.,And when a person’s time to depart from the world arrives, the Holy One, Blessed be He, retrieves His part, and He leaves the part of the person’s father and mother before them. Rav Pappa said: This is in accordance with the adage that people say: Remove the salt from a piece of meat, and you may then toss the meat to a dog, as it has become worthless.,§ Rav Ḥina bar Pappa taught: What is the meaning of that which is written: “Who does great deeds beyond comprehension, wondrous deeds without number” (Job 9:10)? Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood is that if one puts an article in a flask, even if the flask is tied and its opening faces upward, it is uncertain whether the item is preserved from getting lost, and it is uncertain whether it is not preserved from being lost. But the Holy One, Blessed be He, forms the fetus in a woman’s open womb, and its opening faces downward, and yet the fetus is preserved.,Another matter that demonstrates the difference between the attributes of God and the attributes of people is that when a person places his articles on a scale to be measured, the heavier the item is, the more it descends. But when the Holy One, Blessed be He, forms a fetus, the heavier the offspring gets, the more it ascends upward in the womb.,Rabbi Yosei HaGelili taught: What is the meaning of that which is written: “I will give thanks to You, for I am fearfully and wonderfully made; wonderful are Your works, and that my soul knows very well” (Psalms 139:14)? Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood is that when a person plants seeds of different species in one garden bed, each and every one of the seeds emerges as a grown plant according to its species. But the Holy One, Blessed be He, forms the fetus in a woman’s womb, and all of the seeds, i.e., those of both the father and the mother, emerge when the offspring is formed as one sex.,Alternatively, when a dyer puts herbs in a cauldron leyora, they all emerge as one color of dye, whereas the Holy One, Blessed be He, forms the fetus in a woman’s womb, and each and every one of the seeds emerges as its own type. In other words, the seed of the father form distinct elements, such as the white of the eye, and the seed of the mother forms other elements, such as the black of the eye, as explained above.,Rav Yosef taught: What is the meaning of that which is written: “And on that day you shall say: I will give thanks to You, Lord, for You were angry with me; Your anger is turned away, and You comfort me” (Isaiah 12:1)? With regard to what matter is the verse speaking?,It is referring, for example, to two people who left their homes to go on a business trip. A thorn penetrated the body of one of them, and he was consequently unable to go with his colleague. He started blaspheming and cursing in frustration. After a period of time, he heard that the ship of the other person had sunk in the sea, and realized that the thorn had saved him from death. He then started thanking God and praising Him for his delivery due to the slight pain caused to him by the thorn. This is the meaning of the statement: I will give thanks to You, Lord, for You were angry with me. Therefore, it is stated at the end of the verse: “Your anger is turned away, and You comfort me.”,And this statement is identical to that which Rabbi Elazar said: What is the meaning of that which is written: “Blessed be the Lord God, the God of Israel, Who does wondrous things alone; and blessed be His glorious name forever” (Psalms 72:18–19)? What does it mean that God “does wondrous things alone”? It means that even the one for whom the miracle was performed does not recognize the miracle that was performed for him.,Rabbi Ḥanina bar Pappa taught: What is the meaning of that which is written: “You measure zerita my going about orḥi and my lying down riv’i, and are acquainted with all my ways” (Psalms 139:3)? This verse teaches that a person is not created from the entire drop of semen, but from its clear part. Zerita can mean to winnow, while orḥi and riv’i can both be explained as references to sexual intercourse. Therefore the verse is interpreted homiletically as saying that God separates the procreative part of the semen from the rest. The school of Rabbi Yishmael taught a parable: This matter is comparable to a person who winnows grain in the granary; he takes the food and leaves the waste.,This is in accordance with a statement of Rabbi Abbahu, as Rabbi Abbahu raises a contradiction: It is written in one of King David’s psalms: “For You have girded me vatazreni with strength for battle” (II\xa0Samuel 22:40), without the letter alef in vatazreni; and it is written in another psalm: “Who girds me hame’azreni with strength” (Psalms 18:33), with an alef in hame’azreini. What is the difference between these two expressions? David said before the Holy One, Blessed be He: Master of the Universe, You selected me zeiritani, i.e., You separated between the procreative part and the rest of the semen in order to create me, and You have girded me zeraztani with strength.,Rabbi Abbahu taught: What is the meaning of that which is written in Balaam’s blessing: “Who has counted the dust of Jacob, or numbered the stock rova of Israel” (Numbers 23:10)? The verse teaches that the Holy One, Blessed be He, sits and counts the times that the Jewish people engage in intercourse revi’iyyoteihem, anticipating the time when the drop from which the righteous person will be created will arrive.,And it was due to this matter that the eye of wicked Balaam went blind. He said: Should God, who is pure and holy, and whose ministers are pure and holy, peek at this matter? Immediately his eye was blinded as a divine punishment, as it is written: “The saying of the man whose eye is shut” (Numbers 24:3).,And this statement is the same as that which Rabbi Yoḥa said: What is the meaning of that which is written, with regard to Leah’s conceiving Issachar: “And he lay with her that night” (Genesis 30:16)? The verse teaches that the Holy One, Blessed be He, contributed to that act. The manner in which God contributed to this act is derived from another verse, as it is stated: “Issachar is a large-boned garem donkey” (Genesis 49:14). This teaches that God directed Jacob’s donkey toward Leah’s tent so that he would engage in intercourse with her, thereby causing garam Leah’s conceiving Issachar.,§ Rabbi Yitzḥak says that Rabbi Ami says: The sex of a fetus is determined at the moment of conception. If the woman emits seed first, she gives birth to a male, and if the man emits seed first, she gives birth to a female, as it is stated: “If a woman bears seed and gives birth to a male” (Leviticus 12:2).,The Sages taught: At first, people would say that if the woman emits seed first she gives birth to a male, and if the man emits seed first, she gives birth to a female. But the Sages did not explain from which verse this matter is derived, until Rabbi Tzadok came and explained that it is derived from the following verse: “These are the sons of Leah, whom she bore to Jacob in Paddan Aram, with his daughter Dinah” (Genesis 46:15). From the fact that the verse attributes the males to the females, as the males are called: The sons of Leah, and it attributes the females to the males,in that Dinah is called: His daughter, it is derived that if the woman emits seed first she gives birth to a male, whereas if the man emits seed first, she bears a female.,This statement is also derived from the following verse: “And the sons of Ulam were mighty men of valor, archers, and had many sons and sons’ sons” (I\xa0Chronicles 8:40). Is it in a person’s power to have many sons and sons’ sons? Rather, because'' None |
|
71. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Birth • childbirth
Found in books: Libson (2018), Law and self-knowledge in the Talmud, 107; Rubin (2008) Time and the Life Cycle in Talmud and Midrash: Socio-Anthropological Perspectives. 97
| 32a ראשית קראתי אתכם על עסקי ראשית הזהרתי אתכם נשמה שנתתי בכם קרויה נר על עסקי נר הזהרתי אתכם אם אתם מקיימים אותם מוטב ואם לאו הריני נוטל נשמתכם,ומ"ש בשעת לידתן אמר רבא נפל תורא חדד לסכינא אביי אמר תפיש תירוס אמתא בחד מחטרא ליהוי רב חסדא אמר שבקיה לרויא דמנפשיה נפיל מר עוקבא אמר רעיא חגרא ועיזי ריהטן אבב חוטרא מילי ואבי דרי חושבנא רב פפא אמר אבב חנואתא נפישי אחי ומרחמי אבב בזיוני לא אחי ולא מרחמי,וגברי היכא מיבדקי אמר ריש לקיש בשעה שעוברים על הגשר גשר ותו לא אימא כעין גשר רב לא עבר במברא דיתיב ביה עכו"ם אמר דילמא מיפקיד ליה דינא עליה ומתפיסנא בהדיה שמואל לא עבר אלא במברא דאית ביה עכו"ם אמר שטנא בתרי אומי לא שליט,ר\' ינאי בדיק ועבר ר\' ינאי לטעמיה דאמר לעולם אל יעמוד אדם במקום סכנה לומר שעושין לו נס שמא אין עושים לו נס ואם עושין לו נס מנכין לו מזכיותיו אמר רבי חנין מאי קראה (בראשית לב, יא) קטנתי מכל החסדים ומכל האמת רבי זירא ביומא דשותא לא נפיק לביני דיקלא,אמר ר\' יצחק בריה דרב יהודה לעולם יבקש אדם רחמים שלא יחלה שאם יחלה אומרים לו הבא זכות והפטר אמר מר עוקבא מאי קראה (דברים כב, ח) כי יפול הנופל ממנו ממנו להביא ראיה תנא דבי רבי ישמעאל כי יפול הנופל ממנו (ממנו) ראוי זה ליפול מששת ימי בראשית שהרי לא נפל והכתוב קראו נופל אלא שמגלגלין זכות על ידי זכאי וחובה על ידי חייב.,ת"ר מי שחלה ונטה למות אומרים לו התודה שכן כל המומתין מתודין אדם יוצא לשוק יהי דומה בעיניו כמי שנמסר לסרדיוט חש בראשו יהי דומה בעיניו כמי שנתנוהו בקולר עלה למטה ונפל יהי דומה בעיניו כמו שהעלוהו לגרדום לידון שכל העולה לגרדום לידון אם יש לו פרקליטין גדולים ניצול ואם לאו אינו ניצול,ואלו הן פרקליטין של אדם תשובה ומעשים טובים ואפי\' תשע מאות ותשעים ותשעה מלמדים עליו חובה ואחד מלמד עליו זכות ניצול שנאמר (איוב לג, כג) אם יש עליו מלאך מליץ אחד מני אלף להגיד לאדם ישרו ויחננו ויאמר פדעהו מרדת שחת וגו\': ר\' אליעזר בנו של ר\' יוסי הגלילי אומר אפילו תשע מאות ותשעים ותשעה באותו מלאך לחובה ואחד לזכות ניצול שנאמר מליץ אחד מני אלף:,תנו רבנן על שלש עבירות נשים מתות יולדות רבי אלעזר אומר נשים מתות ילדות ר\' אחא אומר בעון שמכבסות צואת בניהם בשבת וי"א על שקורין לארון הקודש ארנא.,תניא ר\' ישמעאל בן אלעזר אומר בעון שני דברים עמי . הארצות מתים על שקורין לארון הקודש ארנא ועל שקורין לבית הכנסת בית עם תניא ר\' יוסי אומר שלשה בדקי מיתה נבראו באשה ואמרי לה שלשה דבקי מיתה נדה וחלה והדלקת הנר חדא כר\' אלעזר וחדא כרבנן,תניא רשב"ג אומר הלכות הקדש תרומות ומעשרות הן הן גופי תורה'' None | 32a I called you first, as it is stated: “Israel is the Lord’s hallowed portion, His first fruits of the increase” (Jeremiah 2:3) and I warned you about matters of the first: “of the first of your dough you shall set apart ḥalla for a gift” (Numbers 15:20). The soul that I have placed in you is called ner: “The spirit of man is the lamp ner of the Lord” (Proverbs 20:27), and I warned you about matters of the Shabbat lamp. If you fulfill these mitzvot, fine, and if not, then I will take your soul.,And, if so, what is different during childbirth? Why does the divine attribute of judgment punish them for dereliction in fulfillment of these mitzvot specifically then? The Gemara cites several folk sayings expressing the concept that when a person is in danger, he is punished for his sins. Rava said: If the ox fell, sharpen the knife to slaughter it. Abaye said: If the maidservant’s insolence abounds, she will be struck by a single blow as punishment for all her sins. So too, when a woman is giving birth and her suffering is great due to Eve’s sin of eating from the Tree of Knowledge, all the punishments for her own sins are added to that suffering. Rav Ḥisda said: Leave the drunk, as he falls on his own. Similarly, the time of birth is a time of danger, and if the Holy One, Blessed be He, does not come to her assistance at that time, that is sufficient to cause her death. Mar Ukva said: The shepherd is crippled, and the goats are running, and he cannot catch them. However, next to the gate, he speaks harsh words, and inside the pen he settles the account. Similarly, as long as a woman is in a healthy state, her sins are in abeyance, and she is not held accountable for them. However, when she is giving birth, which is a time of danger, she is held accountable for her sins and a calculation is made whether or not she is worthy of a miracle. Rav Pappa said: At the entrance to the stores, during a time of prosperity, brothers and loved ones abound. When a person is prospering ficially, everyone acts like his brother or friend. However, at the gate of disgrace, during a time of loss and poverty, he has no brothers and no loved ones; everyone abandons him.,And the Gemara asks: And where are men examined? When are men vulnerable to judgment and held accountable for their actions? Reish Lakish said: When they are crossing a bridge. The Gemara wonders: Only when they are crossing a bridge and at no other time? Rather, say: Anything like a bridge, any place where danger is commonplace. On a similar note, the Gemara relates: Rav would not cross a river in a ferry in which a gentile sat. He said to himself: Perhaps a judgment will be reckoned with him, and I will be caught together with him when he is punished. Whereas, Shmuel would only cross in a ferry if there was a gentile in it. He said: Satan does not have dominion over two nations. He settles his accounts with people from each nationality separately.,Rabbi Yannai would examine the ferry and cross. The Gemara comments that Rabbi Yannai acted in accordance with his reasoning stated elsewhere, as he said: A person should never stand in a place of danger saying that they on High will perform a miracle for him, lest in the end they do not perform a miracle for him. And, moreover, even if they do perform a miracle for him, they will deduct it from his merits. Rabbi Ḥanin said: What is the verse that alludes to this? When Jacob said: “I am not worthy of all the mercies, and of all the truth, which You have shown unto Your servant” (Genesis 32:11), and he explains: Since You have bestowed upon me so much kindness and truth, my merits have been diminished. Similarly, the Gemara relates that Rabbi Zeira would not go out and walk among the palm trees on a day when there was a southern wind blowing due to the fear that the trees might fall on him.,In a similar vein, Rav Yitzḥak, son of Rav Yehuda, said: A person should always pray that he will not become ill, as if he becomes ill they say to him: Bring proof of your virtue and exempt yourself. It is preferable for a person not to be forced to prove that he merits staying alive, as he might not be able to prove it. Mar Ukva said: What is the verse that alludes to this? As it says: “When you build a new house, then you shall make a parapet for your roof, that you bring not blood upon your house, if the fallen falls mimenu” (Deuteronomy 22:8). He explains: Mimenu, from him proof must be brought. When one falls from his previous situation, it is his own responsibility to prove his innocence and emerge unharmed. The school of Rabbi Yishmael taught: What is the meaning of the phrase: If the fallen falls from it? This person was destined to fall from that roof from the six days of Creation, it was ingrained into nature. As, although he did not yet fall, the verse calls him fallen. Nevertheless, the owner of the house is indicted for this, as merit is engendered by means of the innocent and guilt by means of the guilty.,The Sages taught: One who became ill and tended toward death, they say to him: Confess, as all those executed by the courts confess. Even if he is dying of natural causes, it is worthwhile for him to consider his death atonement for his sins. The Sages said: When a person goes out to the marketplace where there are fights and disputes, he should consider himself as someone who has been handed over to a soldier seradiyot. If his head hurt, he should consider it as if they placed him in a chain kolar around his neck. If he climbed into bed and fell ill, he should consider himself as if they took him up to the gallows to be judged, as with regard to anyone who goes up to the gallows to be judged, if he has great advocates peraklitin, he is spared, and if not, he is not spared.,And with regard to divine judgment, these are a person’s advocates: Repentance and good deeds. The Gemara comments: And even if there are nine hundred ninety-nine asserting his guilt and only one asserting his innocence, he is spared, as it is stated: “If there be for him an angel, an advocate, one among a thousand, to vouch for a man’s uprightness; then He is gracious unto him, and says: Deliver him from going down to the pit, I have found a ransom” (Job 33:23–24). Rabbi Eliezer, son of Rabbi Yosei HaGelili, says: Even if there are nine hundred ninety-nine portions within that same angel accusing him, and one portion asserting his innocence, he is spared, as it stated: “An advocate, one among a thousand.” Even when the advocate who asserts his innocence finds only one-tenth of one percent of innocence in this man, even then, he is gracious unto him, and says: Deliver him from going down to the pit, I have found a ransom.,The Sages taught in a baraita: For three transgressions women die in childbirth yoledot. Rabbi Elazar has a different version and says that women die when they are young yeladot. These transgressions are those enumerated in the mishna: The halakhot of a menstruating woman, ḥalla, and Shabbat lights. Rabbi Aḥa says they are punished for the sin of laundering their children’s feces from clothing on Shabbat. And some say: Because they call the Holy Ark simply ark.,Similarly, we learned in a baraita that Rabbi Yishmael ben Elazar says: On account of two sins, ignoramuses amei ha’aretz die young (Rav Ya’akov Emden): Because they call the Holy Ark simply ark, and because they call the synagogue the house of the people. It was taught in a baraita that Rabbi Yosei says: Three crucibles potentially leading to death were created in the woman, and some say: Three accelerants of death. They are: Menstruation, ḥalla, and lighting the Shabbat lights. The Gemara explains that one version, accelerants of death, is in accordance with the opinion of Rabbi Elazar, who said that women die young. And the other one, crucibles of death, is in accordance with the opinion of the Rabbis, who said that women die in childbirth.,Similarly, it was taught in a baraita that Rabbi Shimon ben Gamliel says: The halakhot of consecrated items, terumot, and tithes are themselves the essence of Torah and are extremely severe,'' None |
|
72. 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), Kinship in Ancient Athens: An Anthropological Analysis, 316; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 12
| sup>
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 |
|
73. 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), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 83, 94; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 213
| sup>
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 |
|
74. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Birth • birth • virgin birth of Jesus
Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 178; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 215, 217, 218, 219; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 231
|
75. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • birth • virgin birth of Jesus
Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 178; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 217
|
76. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Birth • Eros (Cupid), birth and characteristics of
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 377; Osborne (1996), Eros Unveiled: Plato and the God of Love. 112, 113, 114
|
77. 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), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 39; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 75
| sup>
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 |
|
78. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • birth certificates • coh. II Thracum, birth declarations
Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 355; Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 41
|
79. 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: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 137; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 265; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 112, 130
|
80. None, None, nan (5th cent. CE - 6th cent. CE)
Tagged with subjects: • births and birthing, as portents • births and birthing, of monsters • childbirth, ‘unnatural’ births • classical sources, on atypical births • univirae, ‘unnatural’ births
Found in books: Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 173; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 46
|
81. Strabo, Geography, 14.1.20
Tagged with subjects: • Artemis, goddess and cult, Birth • birth (mythical), as myth-ritual nexus
Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 144, 171, 176, 197, 222, 271; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 104
| sup>
14.1.20 After the Samian strait, near Mt. Mycale, as one sails to Ephesus, one comes, on the right, to the seaboard of the Ephesians; and a part of this seaboard is held by the Samians. First on the seaboard is the Panionium, lying three stadia above the sea where the Pan-Ionian, a common festival of the Ionians, are held, and where sacrifices are performed in honor of the Heliconian Poseidon; and Prienians serve as priests at this sacrifice, but I have spoken of them in my account of the Peloponnesus. Then comes Neapolis, which in earlier times belonged to the Ephesians, but now belongs to the Samians, who gave in exchange for it Marathesium, the more distant for the nearer place. Then comes Pygela, a small town, with a sanctuary of Artemis Munychia, founded by Agamemnon and inhabited by a part of his troops; for it is said that some of his soldiers became afflicted with a disease of the buttocks and were called diseased-buttocks, and that, being afflicted with this disease, they stayed there, and that the place thus received this appropriate name. Then comes the harbor called Panormus, with a sanctuary of the Ephesian Artemis; and then the city Ephesus. On the same coast, slightly above the sea, is also Ortygia, which is a magnificent grove of all kinds of trees, of the cypress most of all. It is traversed by the Cenchrius River, where Leto is said to have bathed herself after her travail. For here is the mythical scene of the birth, and of the nurse Ortygia, and of the holy place where the birth took place, and of the olive tree near by, where the goddess is said first to have taken a rest after she was relieved from her travail. Above the grove lies Mt. Solmissus, where, it is said, the Curetes stationed themselves, and with the din of their arms frightened Hera out of her wits when she was jealously spying on Leto, and when they helped Leto to conceal from Hera the birth of her children. There are several temples in the place, some ancient and others built in later times; and in the ancient temples are many ancient wooden images xoana, but in those of later times there are works of Scopas; for example, Leto holding a sceptre and Ortygia standing beside her, with a child in each arm. A general festival is held there annually; and by a certain custom the youths vie for honor, particularly in the splendor of their banquets there. At that time, also, a special college of the Curetes holds symposiums and performs certain mystic sacrifices.'' None |
|
82. None, None, nan
Tagged with subjects: • birth • childbirth, polluting • dogs, birth of
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 22; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 209
|
83. None, None, nan
Tagged with subjects: • birth • childbirth as a source of pollution • childbirth, polluting • dogs, birth of
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 22; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 78, 209; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 20
|
84. None, None, nan
Tagged with subjects: • birth registers • childbirth, maternal death • death in childbirth • death, in childbirth • professio, of birth • women, childbirth • women, death in childbirth
Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 574; Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 103, 104, 254
|
85. None, None, nan
Tagged with subjects: • Artemis, goddess and cult, Birth • Strabo, on birth of Artemis and Apollo • kourêtes, protect Artemis from Hera at birth
Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 166, 172, 173, 197, 271; Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 94, 107, 108
|
86. None, None, nan
Tagged with subjects: • birth and death declarations • birth certificates
Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 355; Capponi (2005), Augustan Egypt: The Creation of a Roman Province, 217
|
