The Ancient Mediterranean Religions Index Database

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Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
burn	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 301, 335
burn, greek temples, persia and persians	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 114, 120, 227, 247, 272, 289, 290, 336, 337
burned, down, asklepieion, or asklepieion-sarapieion?, temple of hera	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 11, 12
burned, in ad, rome, temple of jupiter capitolinus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 147, 308
burned, noah, ark	Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 91
burned, on altar, hair, animal hair	Hitch (2017), Animal sacrifice in the ancient Greek world, 43
burned, on altars, altars, assemblages of bones	Hitch (2017), Animal sacrifice in the ancient Greek world, 29, 31
burned, on, altars, bones	Hitch (2017), Animal sacrifice in the ancient Greek world, 23
burned, paul, body	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 303
burned/charred, scrolls	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 53
burned/cooked, sacrifice, thysia, thysia offerings	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 423, 464, 467
burning	Faraone (1999), Ancient Greek Love Magic, 45, 50, 55, 56, 141, 142, 144, 150, 151, 152, 153, 160, 164 Stuckenbruck (2007), 1 Enoch 91-108, 450
burning, alive	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 26, 28, 30, 65, 91, 138, 156, 257
burning, alive, punishment	Mueller (2002), Roman Religion in Valerius Maximus, 209
burning, book	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 23, 129, 168, 205, 255, 330
burning, bush	Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 366 Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 348, 449 Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 28, 69, 70, 72, 73, 78, 192 Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 104, 120 MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 59 Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 96
burning, bush, logos	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 51
burning, bush, mystery, of the	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 449
burning, by, oppression	Levison (2023), The Greek Life of Adam and Eve. 23, 93, 303, 373, 661, 677, 731
burning, crop	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 198
burning, dead, offerings to the dead destroyed by	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 66, 69, 105, 228, 229, 230, 232, 233, 234, 235, 254, 256, 289
burning, death penalty	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 175, 178, 181, 184
burning, diocletian, witnesses christians	Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 67
burning, ezekiel, exagoge, bush, miracle of	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 142
burning, haqtara	Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 69, 70, 77, 78, 80, 81, 83, 147, 148
burning, haqtara, in daily offering	Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 203, 205, 208
burning, haqtara, marginalization of	Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 67, 71
burning, in a sack, death penalty	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 183
burning, lamps	Stuckenbruck (2007), 1 Enoch 91-108, 628
burning, magical	Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 38, 157, 245, 250, 283, 291
burning, meat destroyed by	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 101, 102, 155, 156, 157, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 228, 229, 230, 232, 233, 236, 237, 256, 277, 316
burning, mountains	Stuckenbruck (2007), 1 Enoch 91-108, 707, 708
burning, of a ninth of the meat animal victim, treatment of	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 220, 221, 222, 223, 235, 236, 237
burning, of a part or parts of the victim, animal victim, treatment of	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 217, 218, 220, 221, 222, 223, 224, 225, 226, 235, 236, 237, 252
burning, of a synagogue in antioch in john of nikiu	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 280
burning, of animals as oath sacrifices	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 45, 139, 160
burning, of archives, joppe, on the	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 102
burning, of archives, josephus, on the	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 102
burning, of books	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 53
burning, of books authored by, dissident christians	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 23
burning, of city	Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 197, 198
burning, of daily offering, tamid	Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 205, 208
burning, of divinity's portion, animal victim, treatment of	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 42, 53, 101, 103, 112, 115, 118, 120, 139, 140, 145, 178, 180, 181, 182, 185, 201, 202, 217, 218, 240, 289, 318, 328
burning, of entire victim, animal victim, treatment of	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 60, 61, 63, 68, 69, 75, 80, 81, 101, 102, 112, 119, 133, 134, 155, 165, 179, 217, 218, 224, 225, 234, 235, 238, 255, 256, 270, 308, 328, 332
burning, of lime	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 40, 107
burning, of sardis	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 114, 137, 138, 227, 247, 248, 256
burning, of synagogue at callinicum by, ambrose, defense of	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 132, 135, 136, 137, 197, 246, 333
burning, of synagogue, letter on the conversion of the jews, severus of minorca	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 162, 163, 164
burning, of the righteous	Stuckenbruck (2007), 1 Enoch 91-108, 424, 445, 446, 449, 450
burning, of the temple	Stuckenbruck (2007), 1 Enoch 91-108, 58, 59, 112, 117, 137, 179
burning, of the wicked	Stuckenbruck (2007), 1 Enoch 91-108, 196, 201, 208, 266, 445, 451, 453, 482, 485, 488, 526, 530, 536, 563, 699, 703, 704, 706, 707
burning, oil	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 424
burning, sacrifice	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 124
burning, sacrifice, thysia, incense	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 469
burning, stars	Stuckenbruck (2007), 1 Enoch 91-108, 151, 707, 708
burning, synagogues, jewish, by christians	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 2, 47, 56, 57, 58, 135, 136, 197, 205, 236, 279, 280, 319, 322, 323
burning, tower	Stuckenbruck (2007), 1 Enoch 91-108, 169, 178
burning/ashes, altar, mizbeah, ̣, and	Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 80, 81, 82, 191, 194
burns, d.m.	Dillon and Timotin (2015), Platonic Theories of Prayer, 70
burns, j. e.	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 169, 179, 188
burns, j. patout	Beduhn (2013), Augustine's Manichaean Dilemma, vol. 1, 352, 353
burns, p.	Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 347
burns, rome	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 166

List of validated texts:

27 validated results for "burned"

1. Hebrew Bible, Deuteronomy, 12.27 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • burning (haqtara), marginalization of • reparation/guilt, whole burnt

Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 67

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12.27 וְעָשִׂיתָ עֹלֹתֶיךָ הַבָּשָׂר וְהַדָּם עַל־מִזְבַּח יְהוָה אֱלֹהֶיךָ וְדַם־זְבָחֶיךָ יִשָּׁפֵךְ עַל־מִזְבַּח יְהוָה אֱלֹהֶיךָ וְהַבָּשָׂר תֹּאכֵל׃'' None

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12.27 and thou shalt offer thy burnt-offerings, the flesh and the blood, upon the altar of the LORD thy God; and the blood of thy sacrifices shall be poured out against the altar of the LORD thy God, and thou shalt eat the flesh.'' None

2. Hebrew Bible, Exodus, 3.5, 3.8, 24.6 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Burning bush • Noah (biblical), Olah (burnt offering) • burning bush • mystery, of the burning bush • reparation/guilt, whole burnt

Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 348, 449; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 69; Kanarek (2014), Biblical narrative and formation rabbinic law, 56; Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 96

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3.5 וַיֹּאמֶר אַל־תִּקְרַב הֲלֹם שַׁל־נְעָלֶיךָ מֵעַל רַגְלֶיךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עוֹמֵד עָלָיו אַדְמַת־קֹדֶשׁ הוּא׃ ^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׃ ^24.6 וַיִּקַּח מֹשֶׁה חֲצִי הַדָּם וַיָּשֶׂם בָּאַגָּנֹת וַחֲצִי הַדָּם זָרַק עַל־הַמִּזְבֵּחַ׃' ' None

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3.5 And He said: ‘Draw not nigh hither; put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.’ ^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. ^24.6 And Moses took half of the blood, and put it in basins; and half of the blood he dashed against the altar.' ' None

3. Hebrew Bible, Genesis, 22.1, 22.13 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Noah (biblical), Olah (burnt offering) • burnt offerings

Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 307, 311; Kanarek (2014), Biblical narrative and formation rabbinic law, 56, 57, 58

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22.1 וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת־אַבְרָהָם וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃ ^22.1 וַיִּשְׁלַח אַבְרָהָם אֶת־יָדוֹ וַיִּקַּח אֶת־הַמַּאֲכֶלֶת לִשְׁחֹט אֶת־בְּנוֹ׃ ^22.13 וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא וְהִנֵּה־אַיִל אַחַר נֶאֱחַז בַּסְּבַךְ בְּקַרְנָיו וַיֵּלֶךְ אַבְרָהָם וַיִּקַּח אֶת־הָאַיִל וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ׃'' None

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22.1 And it came to pass after these things, that God did prove Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’ ^22.13 And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in the thicket by his horns. And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son.'' None

4. Hebrew Bible, Leviticus, 1.3-1.6, 1.12-1.17, 16.16-16.17 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Burnt offering • Noah (biblical), Olah (burnt offering) • burning (haqtara) • burning (haqtara), in daily offering • burnt offering (olah) • burnt offering (olah), in Leviticus • burnt offerings • reparation/guilt, whole burnt

Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 34, 41, 77, 108, 203; Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 96; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 324; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 281; Kanarek (2014), Biblical narrative and formation rabbinic law, 56, 58

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1.3 אִם־עֹלָה קָרְבָּנוֹ מִן־הַבָּקָר זָכָר תָּמִים יַקְרִיבֶנּוּ אֶל־פֶּתַח אֹהֶל מוֹעֵד יַקְרִיב אֹתוֹ לִרְצֹנוֹ לִפְנֵי יְהוָה׃ ^1.4 וְסָמַךְ יָדוֹ עַל רֹאשׁ הָעֹלָה וְנִרְצָה לוֹ לְכַפֵּר עָלָיו׃ ^1.5 וְשָׁחַט אֶת־בֶּן הַבָּקָר לִפְנֵי יְהוָה וְהִקְרִיבוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת־הַדָּם וְזָרְקוּ אֶת־הַדָּם עַל־הַמִּזְבֵּחַ סָבִיב אֲשֶׁר־פֶּתַח אֹהֶל מוֹעֵד׃ ^1.6 וְהִפְשִׁיט אֶת־הָעֹלָה וְנִתַּח אֹתָהּ לִנְתָחֶיהָ׃ ^1.12 וְנִתַּח אֹתוֹ לִנְתָחָיו וְאֶת־רֹאשׁוֹ וְאֶת־פִּדְרוֹ וְעָרַךְ הַכֹּהֵן אֹתָם עַל־הָעֵצִים אֲשֶׁר עַל־הָאֵשׁ אֲשֶׁר עַל־הַמִּזְבֵּחַ׃ ^1.13 וְהַקֶּרֶב וְהַכְּרָעַיִם יִרְחַץ בַּמָּיִם וְהִקְרִיב הַכֹּהֵן אֶת־הַכֹּל וְהִקְטִיר הַמִּזְבֵּחָה עֹלָה הוּא אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃ ^1.14 וְאִם מִן־הָעוֹף עֹלָה קָרְבָּנוֹ לַיהוָה וְהִקְרִיב מִן־הַתֹּרִים אוֹ מִן־בְּנֵי הַיּוֹנָה אֶת־קָרְבָּנוֹ׃ ^1.15 וְהִקְרִיבוֹ הַכֹּהֵן אֶל־הַמִּזְבֵּחַ וּמָלַק אֶת־רֹאשׁוֹ וְהִקְטִיר הַמִּזְבֵּחָה וְנִמְצָה דָמוֹ עַל קִיר הַמִּזְבֵּחַ׃ ^1.16 וְהֵסִיר אֶת־מֻרְאָתוֹ בְּנֹצָתָהּ וְהִשְׁלִיךְ אֹתָהּ אֵצֶל הַמִּזְבֵּחַ קֵדְמָה אֶל־מְקוֹם הַדָּשֶׁן׃ ^1.17 וְשִׁסַּע אֹתוֹ בִכְנָפָיו לֹא יַבְדִּיל וְהִקְטִיר אֹתוֹ הַכֹּהֵן הַמִּזְבֵּחָה עַל־הָעֵצִים אֲשֶׁר עַל־הָאֵשׁ עֹלָה הוּא אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃ ^16.16 וְכִפֶּר עַל־הַקֹּדֶשׁ מִטֻּמְאֹת בְּנֵי יִשְׂרָאֵל וּמִפִּשְׁעֵיהֶם לְכָל־חַטֹּאתָם וְכֵן יַעֲשֶׂה לְאֹהֶל מוֹעֵד הַשֹּׁכֵן אִתָּם בְּתוֹךְ טֻמְאֹתָם׃ ^16.17 וְכָל־אָדָם לֹא־יִהְיֶה בְּאֹהֶל מוֹעֵד בְּבֹאוֹ לְכַפֵּר בַּקֹּדֶשׁ עַד־צֵאתוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ וּבְעַד כָּל־קְהַל יִשְׂרָאֵל׃' ' None

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1.3 If his offering be a burnt-offering of the herd, he shall offer it a male without blemish; he shall bring it to the door of the tent of meeting, that he may be accepted before the LORD. ^1.4 And he shall lay his hand upon the head of the burnt-offering; and it shall be accepted for him to make atonement for him. ^1.5 And he shall kill the bullock before the LORD; and Aaron’s sons, the priests, shall present the blood, and dash the blood round about against the altar that is at the door of the tent of meeting. ^1.6 And he shall flay the burnt-offering, and cut it into its pieces. ^1.12 And he shall cut it into its pieces; and the priest shall lay them, with its head and its suet, in order on the wood that is on the fire which is upon the altar. ^1.13 But the inwards and the legs shall he wash with water; and the priest shall offer the whole, and make it smoke upon the altar; it is a burnt-offering, an offering made by fire, of a sweet savour unto the LORD. ^1.14 And if his offering to the LORD be a burnt-offering of fowls, then he shall bring his offering of turtle-doves, or of young pigeons. ^1.15 And the priest shall bring it unto the altar, and pinch off its head, and make it smoke on the altar; and the blood thereof shall be drained out on the side of the altar. ^1.16 And he shall take away its crop with the feathers thereof, and cast it beside the altar on the east part, in the place of the ashes. ^1.17 And he shall rend it by the wings thereof, but shall not divide it asunder; and the priest shall make it smoke upon the altar, upon the wood that is upon the fire; it is a burnt-offering, an offering made by fire, of a sweet savour unto the LORD. ^16.16 And he shall make atonement for the holy place, because of the uncleannesses of the children of Israel, and because of their transgressions, even all their sins; and so shall he do for the tent of meeting, that dwelleth with them in the midst of their uncleannesses. ^16.17 And there shall be no man in the tent of meeting when he goeth in to make atonement in the holy place, until he come out, and have made atonement for himself, and for his household, and for all the assembly of Israel.' ' None

5. Hebrew Bible, Zephaniah, 1.15 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Burning, of the Wicked • Oppression, Burning, by

Found in books: Levison (2023), The Greek Life of Adam and Eve. 677; Stuckenbruck (2007), 1 Enoch 91-108, 266

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1.15 יוֹם עֶבְרָה הַיּוֹם הַהוּא יוֹם צָרָה וּמְצוּקָה יוֹם שֹׁאָה וּמְשׁוֹאָה יוֹם חֹשֶׁךְ וַאֲפֵלָה יוֹם עָנָן וַעֲרָפֶל׃'' None

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1.15 That day is a day of wrath, A day of trouble and distress, A day of wasteness and desolation, A day of darkness and gloominess, A day of clouds and thick darkness,'' None

6. Homer, Iliad, 3.292 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • animal victim, treatment of burning of a part or parts of the victim • animals as oath sacrifices, burning of

Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 252; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 139

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3.292 ἦ, καὶ ἀπὸ στομάχους ἀρνῶν τάμε νηλέϊ χαλκῷ·'' None

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3.292 then will I fight on even thereafter, to get me recompense, and will abide here until I find an end of war. He spake, and cut the lambs' throats with the pitiless bronze; and laid them down upon the ground gasping and failing of breath, for the bronze had robbed them of their strength. "" None

7. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • animal victim, treatment of burning of a part or parts of the victim • animals as oath sacrifices, burning of

Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 252; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 139

8. Euripides, Suppliant Women, 1201 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • animal victim, treatment of burning of a part or parts of the victim • animal victim, treatment of burning of divinity's portion • animals as oath sacrifices, burning of

Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 42, 252; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 139

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1201 ἐν τῷδε λαιμοὺς τρεῖς τριῶν μήλων τεμὼν'' None

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1201 enjoined thee to set up at the Pythian shrine. O’er it cut the throats of three sheep; then grave within the tripod’s hollow belly the oath; this done, deliver it to the god who watches over Delphi to keep, a witness and memorial unto Hellas of the oath.'' None

9. Hebrew Bible, 2 Chronicles, 35.11 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • burning (haqtara) • reparation/guilt, whole burnt

Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 148

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35.11 וַיִּשְׁחֲטוּ הַפָּסַח וַיִּזְרְקוּ הַכֹּהֲנִים מִיָּדָם וְהַלְוִיִּם מַפְשִׁיטִים׃'' None

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35.11 And they killed the passover lamb, and the priests dashed the blood, which they received of their hand, and the Levites flayed them.'' None

10. Herodotus, Histories, 4.35 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • altars, bones burned on • animal victim, treatment of burning of divinity's portion

Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 201, 202; Hitch (2017), Animal sacrifice in the ancient Greek world, 23

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4.35 αὗται μὲν δὴ ταύτην τιμὴν ἔχουσι πρὸς τῶν Δήλου οἰκητόρων. φασὶ δὲ οἱ αὐτοὶ οὗτοι καὶ τὴν Ἄργην τε καὶ τὴν Ὦπιν ἐούσας παρθένους ἐξ Ὑπερβορέων κατὰ τοὺς αὐτοὺς τούτους ἀνθρώπους πορευομένας ἀπικέσθαι ἐς Δῆλον ἔτι πρότερον Ὑπερόχης τε καὶ Λαοδίκης. ταύτας μέν νυν τῇ Εἰλειθυίῃ ἀποφερούσας ἀντὶ τοῦ ὠκυτόκου τὸν ἐτάξαντο φόρον ἀπικέσθαι, τὴν δὲ Ἄργην τε καὶ τὴν Ὦπιν ἅμα αὐτοῖσι θεοῖσι ἀπικέσθαι λέγουσι καὶ σφι τιμὰς ἄλλας δεδόσθαι πρὸς σφέων· καὶ γὰρ ἀγείρειν σφι τὰς γυναῖκας ἐπονομαζούσας τὰ οὐνόματα ἐν τῷ ὕμνῳ τόν σφι Ὠλὴν ἀνὴρ Λύκιος ἐποίησε, παρὰ δὲ σφέων μαθόντας νησιώτας τε καὶ Ἴωνας ὑμνέειν Ὦπίν τε καὶ Ἄργην ὀνομάζοντάς τε καὶ ἀγείροντας ʽοὗτος δὲ ὁ Ὠλὴν καὶ τοὺς ἄλλους τοὺς παλαιοὺς ὕμνους ἐποίησε ἐκ Λυκίης ἐλθὼν τοὺς ἀειδομένους ἐν Δήλᾠ, καὶ τῶν μηρίων καταγιζομένων ἐπὶ τῷ βωμῷ τὴν σποδὸν ταύτην ἐπὶ τὴν θήκην τῆς Ὤπιός τε καὶ Ἄργης ἀναισιμοῦσθαι ἐπιβαλλομένην. ἡ δὲ θήκη αὐτέων ἐστὶ ὄπισθε τοῦ Ἀρτεμισίου, πρὸς ἠῶ τετραμμένη, ἀγχοτάτω τοῦ Κηίων ἱστιητορίου.'' None

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4.35 In this way, then, these maidens are honored by the inhabitants of Delos. These same Delians relate that two virgins, Arge and Opis, came from the Hyperboreans by way of the aforesaid peoples to Delos earlier than Hyperoche and Laodice; ,these latter came to bring to Eileithyia the tribute which they had agreed to pay for easing child-bearing; but Arge and Opis, they say, came with the gods themselves, and received honors of their own from the Delians. ,For the women collected gifts for them, calling upon their names in the hymn made for them by Olen of Lycia; it was from Delos that the islanders and Ionians learned to sing hymns to Opis and Arge, calling upon their names and collecting gifts (this Olen, after coming from Lycia, also made the other and ancient hymns that are sung at Delos). ,Furthermore, they say that when the thighbones are burnt in sacrifice on the altar, the ashes are all cast on the burial-place of Opis and Arge, behind the temple of Artemis, looking east, nearest the refectory of the people of Ceos. '' None

11. Xenophon, The Persian Expedition, 2.2.9 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • animal victim, treatment of burning of a part or parts of the victim • animals as oath sacrifices, burning of

Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 252; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 139

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2.2.9 ταῦτα δʼ ὤμοσαν, σφάξαντες ταῦρον καὶ κάπρον καὶ κριὸν εἰς ἀσπίδα, οἱ μὲν Ἕλληνες βάπτοντες ξίφος, οἱ δὲ βάρβαροι λόγχην.'' None

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2.2.9 These oaths they sealed by sacrificing a bull, a boar, and a ram over a shield, the Greeks dipping a sword in the blood and the barbarians a lance. '' None

12. Philo of Alexandria, On The Migration of Abraham, 154 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Burning bush • burnt offerings

Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 311; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 73

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154 On account, then, of this mixed and rough multitude collected together from mixed opinions collected from all imaginable quarters, the mind which was able to exert great speed when it was fleeing from the country of the body, that is, from Egypt, and which was able in those days to receive the inheritance of virtue, being assisted by a threefold light, the memory of past things, the energy of present things, and the hope of the future, passed that exceeding length of time, forty years, in going up and down, and all around, wandering in every direction by reason of the diversity of manners, when it ought rather to have proceeded by the straight and most advantageous way. '' None

13. Philo of Alexandria, On The Special Laws, 1.205, 1.231, 1.233 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • burnt offering • reparation/guilt, whole burnt

Found in books: Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 173, 175

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1.205 And the blood is poured out in a circle all round the altar, because a circle is the most complete of all figures, and also in order that no part whatever may be left empty and unoccupied by the libation of life; for, to speak properly, the blood is the libation of the life. Therefore the law here symbolically teaches us that the mind, which is always performing its dances in a circle, is by every description of words, and intentions, and actions which it adopts, always showing its desire to please God. ^1.231 When, therefore, the calf has been sacrificed, the lawgiver commands the sacrificer to sprinkle some of the blood with his finger seven times in front of the veil which is before the holy of holies, within the former veil, in which place the sacred vessels are placed; and after that to smear and anoint the four horns of the altar, for it is square; and to pour out the rest of the blood at the foot of the altar, which is in the open air. ^1.233 But if any ruler has sinned he makes his purification with a kid, {29}{' None

14. Philo of Alexandria, On The Life of Moses, 1.66 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Burning bush • burning bush

Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 28, 70; Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 96

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1.66 And in the middle of the flame there was seen a certain very beautiful form, not resembling any visible thing, a most Godlike image, emitting a light more brilliant than fire, which any one might have imagined to be the image of the living God. But let it be called an angel, because it merely related (dieµngelleto'' None

15. Josephus Flavius, Jewish Antiquities, 3.226, 3.231 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • burnt offering, as part of the Nazirite Vow • reparation/guilt, whole burnt

Found in books: Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 188

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3.226 ἀνὴρ ἰδιώτης ὁλοκαυτῶν θύει μὲν βοῦν καὶ ἀρνίον καὶ ἔριφον: ταῦτα μὲν ἐπέτεια, τοὺς δὲ βοῦς ἐφεῖται θύειν καὶ προήκοντας: ἄρρενα δὲ ὁλοκαυτεῖται τὰ πάντα. σφαγέντων δὲ τούτων τὸν κύκλον τῷ αἵματι δεύουσι τοῦ βωμοῦ οἱ ἱερεῖς,' "^3.231 ὁ μὲν γὰρ κατὰ ἄγνοιαν εἰς τοῦτο προπεσὼν ἄρνα καὶ ἔριφον θήλειαν τῶν αὐτοετῶν προσφέρει, καὶ τῷ μὲν αἵματι δεύει τὸν βωμὸν ὁ ἱερεὺς οὐχ ὡς τὸ πρῶτον ἀλλὰ τῶν γωνιῶν τὰς ἐξοχάς, καὶ τούς τε νεφροὺς καὶ τὴν ἄλλην πιμελὴν σὺν τῷ λοβῷ τοῦ ἥπατος ἐπιφέρουσι τῷ βωμῷ, οἱ δὲ ἱερεῖς τάς τε δορὰς ἀποφέρονται καὶ τὰ κρέα ἐπ' ἐκείνης δαπανήσοντες τῆς ἡμέρας ἐν τῷ ἱερῷ: ὁ γὰρ νόμος εἰς τὴν αὔριον ἀπολιπεῖν οὐκ ἐᾷ."' None

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3.226 Suppose a private man offer a burnt-offering, he must slay either a bull, a lamb, or a kid of the goats, and the two latter of the first year, though of bulls he is permitted to sacrifice those of a greater age; but all burnt-offerings are to be of males. When they are slain, the priests sprinkle the blood round about the altar; ^3.231 But if a person fall into sin by ignorance, he offers an ewe lamb, or a female kid of the goats, of the same age; and the priests sprinkle the blood at the altar, not after the former manner, but at the corners of it. They also bring the kidneys and the rest of the fat, together with the lobe of the liver, to the altar, while the priests bear away the hides and the flesh, and spend it in the holy place, on the same day; for the law does not permit them to leave of it until the morning.'' None

16. New Testament, 1 Corinthians, 10.18 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Books burnt in Ephesus • altar (mizbeah)̣, and burning/ashes • burning (haqtara) • burnt offering (olah), distribution of

Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 81; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 112

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10.18 οὐχ οἱ ἐσθίοντες τὰς θυσίας κοινωνοὶ τοῦ θυσιαστηρίου εἰσίν;'' None

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10.18 Consider Israel after theflesh. Don't those who eat the sacrifices have communion with the altar?"" None

17. New Testament, Hebrews, 7.1-7.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Isaac, burnt offering • burning (haqtara), marginalization of

Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 71; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 53

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7.1 Οὗτος γὰρ ὁΜελχισεδέκ, βασιλεὺς Σαλήμ, ἱερεὺς τοῦ θεοῦ τοῦ ὑψίστου,†ὁ†συναντήσαςἈβραὰμὑποστρέφοντι ἀπὸ τῆς κοπῆς τῶν βασιλέωνκαὶεὐλογήσαςαὐτόν, ^7.2 ᾧ καὶδεκάτην ἀπὸ πάντωνἐμέρισεν Ἀβραάμ, πρῶτον μὲν ἑρμηνευόμενος Βασιλεὺς Δικαιοσύνης ἔπειτα δὲ καὶβασιλεὺς Σαλήμ,ὅ ἐστιν βασιλεὺς Εἰρήνης, ^7.3 ἀπάτωρ, ἀμήτωρ, ἀγενεαλόγητος, μήτε ἀρχὴν ἡμερῶν μήτε ζωῆς τέλος ἔχων, ἀφωμοιωμένος δὲ τῷ υἱῷ τοῦ θεοῦ, μένειἱερεὺςεἰς τὸ διηνεκές. ^7.4 Θεωρεῖτε δὲ πηλίκος οὗτος ᾧδεκάτην Ἀβραὰμ ἔδωκενἐκ τῶν ἀκροθινίων ὁ πατριάρχης. ^7.5 καὶ οἱ μὲν ἐκ τῶν υἱῶν Λευεὶ τὴν ἱερατίαν λαμβάνοντες ἐντολὴν ἔχουσιν ἀποδεκατοῖν τὸν λαὸν κατὰ τὸν νόμον, τοῦτʼ ἔστιν τοὺς ἀδελφοὺς αὐτῶν, καίπερ ἐξεληλυθότας ἐκ τῆς ὀσφύος Ἀβραάμ· ^7.6 ὁ δὲ μὴ γενεαλογούμενος ἐξ αὐτῶν δεδεκάτωκεν Ἀβραάμ, καὶ τὸν ἔχοντα τὰς ἐπαγγελίαςεὐλόγηκεν. ^7.7 χωρὶς δὲ πάσης ἀντιλογίας τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται. ^7.8 καὶ ὧδε μὲνδεκάταςἀποθνήσκοντες ἄνθρωποι λαμβάνουσιν, ἐκεῖ δὲ μαρτυρούμενος ὅτι ζῇ. ^7.9 καὶ ὡς ἔπος εἰπεῖν, διʼ Ἀβραὰμ καὶ Λευεὶς ὁ δεκάτας λαμβάνων δεδεκάτωται, ^7.10 ἔτι γὰρ ἐν τῇ ὀσφύϊ τοῦ πατρὸς ἦν ὅτεσυνήντησεν αὐτῷ Μελχισεδέκ. ^7.11 Εἰ μὲν οὖν τελείωσις διὰ τῆς Λευειτικῆς ἱερωσύνης ἦν, ὁ λαὸς γὰρ ἐπʼ αὐτῆς νενομοθέτηται, τίς ἔτι χρείακατὰ τὴν τάξιν Μελχισεδὲκἕτερον ἀνίστασθαιἱερέακαὶ οὐκατὰ τὴν τάξινἈαρὼν λέγεσθαι; ^7.12 μετατιθεμένης γὰρ τῆς ἱερωσύνης ἐξ ἀνάγκης καὶ νόμου μετάθεσις γίνεται. ^7.13 ἐφʼ ὃν γὰρ λέγεται ταῦτα φυλῆς ἑτέρας μετέσχηκεν, ἀφʼ ἧς οὐδεὶς προσέσχηκεν τῷ θυσιαστηρίῳ· ^7.14 πρόδηλον γὰρ ὅτι ἐξ Ἰούδα ἀνατέταλκεν ὁ κύριος ἡμῶν, εἰς ἣν φυλὴν περὶ ἱερέων οὐδὲν Μωυσῆς ἐλάλησεν. ^7.15 Καὶ περισσότερον ἔτι κατάδηλόν ἐστιν, εἰκατὰ τὴνὁμοιότηταΜελχισεδὲκἀνίσταταιἱερεὺςἕτερος, ^7.16 ὃς οὐ κατὰ νόμον ἐντολῆς σαρκίνης γέγονεν ἀλλὰ κατὰ δύναμιν ζωῆς ἀκαταλύτου, ^7.17 μαρτυρεῖται γὰρ ὅτιΣὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ. ^7.18 ἀθέτησις μὲν γὰρ γίνεται προαγούσης ἐντολῆς διὰ τὸ αὐτῆς ἀσθενὲς καὶ ἀνωφελές, ^7.19 οὐδὲν γὰρ ἐτελείωσεν ὁ νόμος, ἐπεισαγωγὴ δὲ κρείττονος ἐλπίδος, διʼ ἧς ἐγγίζομεν τῷ θεῷ. ^7.20 Καὶ καθʼ ὅσον οὐ χωρὶς ὁρκωμοσίας,?̔οἱ μὲν γὰρ χωρὶς ὁρκωμοσίας εἰσὶν ἱερεῖς γεγονότες, ^7.21 ὁ δὲ μετὰ ὁρκωμοσίας διὰ τοῦ λέγοντος πρὸς αἰτόνὬμοσεν Κύριος, καὶ οὐ μεταμεληθήσεται, Σὺ ἱερεὺς εἰς τὸν αἰῶνα,?̓'' None

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7.1 For this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him, ^7.2 to whom also Abraham divided a tenth part of all (being first, by interpretation, king of righteousness, and then also king of Salem, which is king of peace; ^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. ^7.4 Now consider how great this man was, to whom even Abraham, the patriarch, gave a tenth out of the best spoils. ' "^7.5 They indeed of the sons of Levi who receive the priest's office have a commandment to take tithes of the people according to the law, that is, of their brothers, though these have come out of the loins of Abraham, " '^7.6 but he whose genealogy is not counted from them has taken tithes of Abraham, and has blessed him who has the promises. ^7.7 But without any dispute the less is blessed by the better. ^7.8 Here people who die receive tithes, but there one receives tithes of whom it is testified that he lives. ^7.9 So to say, through Abraham even Levi, who receives tithes, has paid tithes, ^7.10 for he was yet in the loins of his father when Melchizedek met him. ^7.11 Now if there was perfection through the Levitical priesthood (for under it the people have received the law), what further need was there for another priest to arise after the order of Melchizedek, and not be called after the order of Aaron? ^7.12 For the priesthood being changed, there is of necessity a change made also in the law. ^7.13 For he of whom these things are said belongs to another tribe, from which no one has officiated at the altar. ^7.14 For it is evident that our Lord has sprung out of Judah, about which tribe Moses spoke nothing concerning priesthood. ^7.15 This is yet more abundantly evident, if after the likeness of Melchizedek there arises another priest, ^7.16 who has been made, not after the law of a fleshly commandment, but after the power of an endless life: ^7.17 for it is testified, "You are a priest forever, According to the order of Melchizedek." ^7.18 For there is an annulling of a foregoing commandment because of its weakness and uselessness ^7.19 (for the law made nothing perfect), and a bringing in thereupon of a better hope, through which we draw near to God. ^7.20 Inasmuch as he was not made priest without the taking of an oath ^7.21 (for they indeed have been made priests without an oath), but he with an oath by him that says of him, "The Lord swore and will not change his mind, \'You are a priest forever, According to the order of Melchizedek\'". '' None

18. New Testament, Romans, 1.18 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Burning, of the Wicked • Martyrdom and book-burning

Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 52; Stuckenbruck (2007), 1 Enoch 91-108, 482

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1.18 Ἀποκαλύπτεται γὰρ ὀργὴ θεοῦ ἀπʼ οὐρανοῦ ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων,'' None

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1.18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, '' None

19. New Testament, Luke, 9.34 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Oppression, Burning, by • burning bush

Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 348; Levison (2023), The Greek Life of Adam and Eve. 677

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9.34 ταῦτα δὲ αὐτοῦ λέγοντος ἐγένετο νεφέλη καὶ ἐπεσκίαζεν αὐτούς· ἐφοβήθησαν δὲ ἐν τῷ εἰσελθεῖν αὐτοὺς εἰς τὴν νεφέλην.'' None

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9.34 While he said these things, a cloud came and overshadowed them, and they were afraid as they entered into the cloud. '' None

20. None, None, nan (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • burnt offering (olah)

Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 34; Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 52

21. Anon., Genesis Rabba, 56.9 (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • Noah (biblical), Olah (burnt offering) • burnt offerings

Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 324; Kanarek (2014), Biblical narrative and formation rabbinic law, 56

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56.9 וַיִּשָֹּׂא אַבְרָהָם אֶת עֵינָיו וַיַּרְא וְהִנֵּה אַיִל אַחַר (בראשית כב, יג), מַהוּ אַחַר, אָמַר רַבִּי יוּדָן אַחַר כָּל הַמַּעֲשִׂים יִשְׂרָאֵל נֶאֱחָזִים בַּעֲבֵרוֹת, וּמִסְתַּבְּכִין בְּצָרוֹת, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, שֶׁנֶּאֱמַר (זכריה ט, יד): וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע וגו'. אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן אַחַר כָּל הַדּוֹרוֹת, יִשְׂרָאֵל נֶאֱחָזִים בַּעֲבֵרוֹת, וּמִסְתַּבְּכִין בְּצָרוֹת, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, הֲדָא הוּא דִכְתִיב: וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע. אָמַר רַבִּי חֲנִינָא בַּר רַבִּי יִצְחָק כָּל יְמוֹת הַשָּׁנָה יִשְׂרָאֵל נֶאֱחָזִים בַּעֲבֵרוֹת, וּמִסְתַּבְּכִין בְּצָרוֹת, וּבְרֹאשׁ הַשָּׁנָה הֵן נוֹטְלִין שׁוֹפָר וְתוֹקְעִין בּוֹ וְנִזְכָּרִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְהוּא מוֹחֵל לָהֶם, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, שֶׁנֶּאֱמַר: וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע. רַבִּי לֵוִי אָמַר לְפִי שֶׁהָיָה אַבְרָהָם אָבִינוּ רוֹאֶה אֶת הָאַיִל נִתּוֹשׁ מִן הַחֹרֶשׁ הַזֶּה וְהוֹלֵךְ וּמִסְתַּבֵּךְ בְּחֹרֶשׁ אַחֵר, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כָּךְ עֲתִידִין בָּנֶיךָ לְהִסְתַּבֵּךְ לַמַּלְכֻיּוֹת, מִבָּבֶל לְמָדַי, מִן מָדַי לְיָוָן, וּמִיָּוָן לֶאֱדוֹם, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, הֲדָא הוּא דִכְתִיב: וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע. (בראשית כב, יג): וַיֵּלֶךְ אַבְרָהָם וַיִּקַּח אֶת הָאַיִל וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ, רַבִּי בַּנְאִי אָמַר, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָם הֱוֵי רוֹאֶה דָּמָיו שֶׁל אַיִל זֶה כְּאִלּוּ דָּמוֹ שֶׁל יִצְחָק בְּנִי, אֵמוּרָיו, כְּאִלּוּ אֵמוּרָיו דְּיִצְחָק בְּרִי, כַּהֲדָא דִתְנַן הֲרֵי זוֹ תַּחַת זוֹ, הֲרֵי זוֹ תְּמוּרַת זוֹ, הֲרֵי זוֹ חִלּוּפֵי זוֹ, הֲרֵי זוֹ תְּמוּרָה. רַבִּי פִּינְחָס אָמַר, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים הֱוֵי רוֹאֶה כְּאִלּוּ הִקְרַבְתִּי אֶת יִצְחָק בְּנִי תְּחִלָּה וְאַחַר כָּךְ הִקְרַבְתִּי אֶת הָאַיִל הַזֶּה תַּחְתָּיו, הֵיךְ מָה דְאַתְּ אָמַר (מלכים ב טו, ז): וַיִּמְלֹךְ יוֹתָם בְּנוֹ תַּחְתָּיו, כַּהֲדָא דִתְנַן כְּאִמְּרָא כְּדִירִים. רַבִּי יוֹחָנָן אָמַר כְּאִמְּרָא תְמִידָא. רֵישׁ לָקִישׁ אָמַר כְּאֵילוֹ שֶׁל יִצְחָק. תַּמָּן אָמְרֵי כִּוְלַד הַחַטָּאת. תָּנֵי בַּר קַפָּרָא כְּאִמּוּר דְּלָא יְנַק מִן יוֹמוֹי."" None

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56.9 "\\"And Avraham lifted up his eyes, and looked, and behold another (achar) ram (Gen. 22:13)\\". What does ahar mean? Said Rabbi Yudan: After (achar) all that happened, Israel still fall into the clutches of sin and be the victims of persecution; yet they will be ultimately redeemed by the ram’s horn, as it says, “And Ad-nai will manifest Himself to them, and His arrows shall flash like lightning, Ad-nai E-lohim shall sound the ram’s horn and advance in a stormy tempest” (Zech. 9:14). Rabbi Yehudah bar Rabbi Simon: After achar all generations Israel will fall into the clutches of sin and be the victims of persecution; but their end is to be redeemed by the ram’s horn, as it says, ‘And Ad-nai E-lohim will blow the horn,’ etc. Rabbi Hanina b. R. Isaac said: All days of the year Israel are in sin’s clutches and are victims of prosecutions, but on New Year they take the shofar and blow on it, and are remembered by the Holy One of Blessing and He forgives them, and their end is to be redeemed by the ram’s horn, and it says, \\"And Ad-nai E-lohim will blow the horn.\\" Rabbi Levi said: Because Avraham our Father saw the ram extricate himself from one thicket and go and become entangled in another, the Holy Oneof Blessing said to him: ‘So is the future of your children to be entangled in reigns, from Babylon to Media, from Media to Greece, and from Greece to Edom; and their end will be to be redeemed by the ram’s horn,’ as it is written, “And Ad-nai E-lohim will blow the horn.” “And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son (Gen.22:13). Rabbi Banai said: he said in front of Him: ‘Sovereign of the Universe! Look upon the blood of this ram as though it were the blood of my son Itzchak; its lambs as though they were my son’s lambs(descendants),’ even as we learned: When a man declares: This animal be instead of this one, in exchange for that, or a substitute for this, it is a valid exchange. Rabbi Pinchas said: he said in front of Him: ‘Sovereign of the Universe! Regard it as tough I had sacrificed my son Itzchak first and achar (after) this ram in the stead of him, as in the verse, “And Iotam his son reigned in his stead” (II Kings 15:7). It is even as we learned; \\"When one declares \'I vow a sacrifice like the lamb or like the animals of the Temple stalls” (Nedarim 10b, Mishnah Nedarim 1:3) - R. Yocha said: he meant, like the lamb of the daily burnt-offering; Resh Lakish said: he meant, like Itzchak’s ram. There in Babylon they say: Like the off-spring of a sin-offering. Bar Kappara taught: He meant like the lamb which has never given suck.", '' None

22. Pausanias, Description of Greece, 5.24.11 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • animal victim, treatment of burning of a part or parts of the victim • animals as oath sacrifices, burning of

Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 252; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 139

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5.24.11 τὸν γοῦν κάπρον καθʼ ὅτου τῶν τομίων Ἀγαμέμνων ἐπώμοσεν ἦ μὴν εἶναι τὴν Βρισηίδα ἑαυτοῦ τῆς εὐνῆς ἀπείρατον, τοῦτον τὸν κάπρον ἀφιέμενον ὑπὸ τοῦ κήρυκος ἐποίησεν ἐς θάλασσαν· ἦ, καὶ ἀπὸ σφάραγον κάπρου τάμε νηλέι χαλκῷ. τὸν μὲν Ταλθύβιος πολιῆς ἁλὸς ἐς μέγα λαῖτμα ῥῖψʼ ἐπιδινήσας, βόσιν ἰχθύσιν. Hom. Il. 19.266-268 οὕτω μὲν τὸ ἀρχαῖον τὰ τοιαῦτα ἐνόμιζον· ἔστι δὲ πρὸ τῶν ποδῶν τοῦ Ὁρκίου πινάκιον χαλκοῦν, ἐπιγέγραπται δὲ ἐλεγεῖα ἐπʼ αὐτοῦ, δεῖμα ἐθέλοντα τοῖς ἐπιορκοῦσι παριστάναι.'' None

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5.24.11 Homer proves this point clearly. For the boar, on the slices of which Agamemnon swore that verily Briseis had not lain with him, Homer says was thrown by the herald into the sea. He spake, and cut the boar's throat with ruthless bronze; And the boar Talthybius swung and cast into the great depth of the grey sea, to feed the fishes. Hom. Il. 19.266-268 Such was the ancient custom. Before the feet of the Oath-god is a bronze plate, with elegiac verses inscribed upon it, the object of which is to strike fear into those who forswear themselves. "" None

23. Porphyry, On Abstinence, 2.54 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Persia and Persians, burn Greek temples • sacrifice (thysia), thysia (burned/cooked offerings)

Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 464; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 272

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2.54 54.And that we do not carelessly assert these things, but that what we have said is abundantly confirmed by history, the following narrations sufficiently testify. For in Rhodes, on the sixth day of June, a man was sacrificed to Saturn; which custom having prevailed for a long time, was afterwards changed into a more human mode of sacrificing. For one of those men who, by the public decision, had been sentenced to death, was kept in prison till the Saturnalia commenced; but as soon as this festival began, they brought the man out of the gates of the city, opposite to the temple of Aristobulus, and giving him wine to drink, they cut his throat. But in the island which is now called Salamis, but was formerly denominated Coronis, in the month according to the Cyprians Aphrodisius, a man was sacrificed to Agraule, the daughter of Cecrops, and the nymph Agraulis. And this custom continued till the time of Diomed. Afterwards it was changed, so that a man was sacrificed to Diomed. But the temples of Minerva, of Agraule, and Diomed, were contained in one and the same enclosure. The man who was also about to be slain, was first led by young men thrice round the altar, afterwards the priest pierced him with a lance in the stomach, and thus being thrown on the pyre, he was entirely consumed.

24. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Diocletian, witnesses Christians burning • Martyrdom and book-burning

Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 31; Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 67

25. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Ambrose, defense of burning of synagogue at Callinicum by • Arians, synagogue burning in Callinicum

Found in books: Esler (2000), The Early Christian World, 1194; Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 132

26. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Monasticism and book-burning • book burning

Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 129; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 76

27. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Monasticism and book-burning • book burning

Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 255; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 115

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Tiresias: The Ancient Mediterranean Religions Source Database