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Tiresias: The Ancient Mediterranean Religions Source Database

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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

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subject book bibliographic info
connected, to canonization of cicero, decline of eloquence, as Keeline (2018) 92
connected, to census, temple Udoh (2006) 89
connected, to deity, dice oracles, combination and/or sum as Johnston and Struck (2005) 59, 63, 65, 73
connected, to reincarnation, animals Schultz and Wilberding (2022) 43, 45, 263
connected, to supernatural world, sounds Janowitz (2002b) 41
connected, to, sophistry, heresy Boulluec (2022) 31, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 154, 155, 172, 282, 283, 286, 287, 289, 290, 291, 292, 293, 294, 295, 296, 349, 409, 410, 411, 412, 460, 461, 586, 587
connected, with disease, religious prohibition Jouanna (2012) 58, 59
connected, with divinity, night/nighttime Ker and Wessels (2020) 31
connected, with fire, water, baptism of Griffiths (1975) 288
connected, with water, fire Griffiths (1975) 119
connected, with, zelophehad, daughters of problems Feldman (2006) 397, 398
connecting, mark to, rome Peppard (2011) 87, 88, 89, 90
connecting, to jericho, en gedi, fortresses Taylor (2012) 220, 221, 240, 342
connection Lynskey (2021) 70, 75, 84, 85, 86, 89, 92, 93, 94, 102, 103, 104, 111, 113, 114, 120, 122, 126, 134, 141, 143, 156, 177, 178, 184, 188, 190, 198, 200, 202, 211, 218, 229, 230, 236, 237, 238, 239, 240, 243, 245, 246, 248, 250, 267, 277, 279, 280, 281, 282, 283, 284, 285, 286, 289, 292, 294, 299, 300, 302, 303, 304, 305, 312, 313, 323, 327, 334
connection, between episodes, martyrologies Schwartz (2008) 318
connection, between, pastoralism, sea and pasture Simon (2021) 51
connection, between, sea and seafarers, pasture and sea Simon (2021) 51
connection, gamaliel of yavneh as evidence of pharisaic-rabbinic Cohen (2010) 54
connection, idumea, of with arabia Udoh (2006) 173, 174
connection, in early christian literature, pharisaic-rabbinic Cohen (2010) 68, 69, 70
connection, john hyrcanus story as evidence of pharisaic-rabbinic Cohen (2010) 54
connection, new testament evidence supporting, pharisaic-rabbinic Cohen (2010) 54
connection, of distant times and places by greek writers, ethnographies/ethnographers Bosak-Schroeder (2020) 194
connection, of testament of levi and jubilees to, qumran Udoh (2006) 254
connection, of with rome, amalek Feldman (2006) 793, 794
connection, pharisaic-rabbinic Cohen (2010) 54, 56, 57, 58, 59, 60
connection, to 2 macc., letter, first, 2 macc. Schwartz (2008) 525, 526, 527, 528, 529
connection, to cholos, time Braund and Most (2004) 27
connection, to grief, pity Mermelstein (2021) 140, 141, 142
connection, to human realm, divine/god Fishbane (2003) 14, 15, 48, 72, 73, 74, 75, 76, 132, 133, 134, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 297, 298, 299
connection, to humility, sevara Hirshman (2009) 119
connection, to morality, resurrection Mcglothlin (2018) 15, 34, 35, 36, 37, 38, 39, 53, 81, 82, 83, 84, 85, 86, 87, 88, 90, 91, 92, 93, 94, 136, 146, 171, 172, 173, 174, 175, 208, 209, 213, 214, 215, 216, 217, 218
connection, to opening letters, hanukkah narrative Schwartz (2008) 8, 143, 372, 526, 528
connection, to pharisees, tannaim, view of Cohen (2010) 56
connection, to pythagoreanism, aristoxenus Huffman (2019) 10
connection, to reason and god, law of nature Martens (2003) 17, 18, 19, 20, 21, 22, 84
connection, to sin body Mcglothlin (2018) 121, 214, 215, 216, 217, 226, 227, 228, 229, 230, 231, 232, 233, 234, 237, 238, 239
connection, to the ptolemaic rulers, sarapis Stavrianopoulou (2013) 11, 121, 122, 123, 124, 125, 126
connection, to, apollo, flowing water Simon (2021) 179
connection, to, artemis, flowing water Simon (2021) 179
connection, to, artemis, theater and tragedy Simon (2021) 185, 186, 187
connection, to, donatists, tyconius’s literary Yates and Dupont (2020) 303, 304, 305, 306
connection, w. the great persecution, porphyry, life and background Simmons(1995) 32, 241
connection, with a meal, meals, sacrifices in Ekroth (2013) 39, 179
connection, with agriculture, saturn Simmons(1995) 185
connection, with anger, honor Braund and Most (2004) 27, 35, 41
connection, with chaldaean theology, antioch Simmons(1995) 235
connection, with demotion of gamaliel vi of stephen, st. Kraemer (2020) 237
connection, with heresy, eristic Boulluec (2022) 136, 137, 142, 143, 145, 146, 287, 288, 293, 294, 403, 404, 405, 407, 408, 411, 412, 434, 435, 436, 437
connection, with idolatry, usurpation Lunn-Rockliffe (2007) 165
connection, with palace fire, lactantius Simmons(1995) 44
connection, with prophecy and preaching, spirit Morgan (2022) 308
connection, with sacrifices, meals, in Stavrianopoulou (2006) 80, 83, 109, 159, 187
connection, with sacrifices, meals, ritual meals in Ekroth (2013) 35, 36, 47, 123, 137, 140, 148, 149, 180, 185, 197, 295, 298, 313, 316, 318, 319, 320, 321, 322, 323, 324
connection, with the earth, descent and lineage, its Isaac (2004) 129, 130, 131, 132, 133
connection, with the great persecution, apollonius of tyana Simmons(1995) 25, 44
connection, with the pharisees, perushim, having no Cohen (2010) 56
connection, with theodoret de Ste. Croix et al. (2006) 291
connection, σύστασις Schibli (2002) 285, 287
connection, ἀκολουθία James (2021) 64, 147
connections, among, tamid psalms Trudinger (2004) 166, 167, 168
connections, between god and cosmos McDonough (2009) 6, 48, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 133
connections, between the novel, drama Pinheiro Bierl and Beck (2013) 240
connections, between, dead sea scrolls Taylor (2012) 273, 280, 284, 342
connections, between, epigraphic agents Wilding (2022) 114, 115, 116, 117, 167, 168
connections, dead sea scrolls, dead sea scrolls and essene Taylor (2012) 273, 301, 302
connections, greek-persian, genealogical Gruen (2011) 19, 37, 38
connections, in tales of founding of rome, genealogical Gruen (2011) 243, 244, 245, 246, 247, 248, 249
connections, of vedius antoninus iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, ‘bauherr’, senatorial Kalinowski (2021) 71, 72
connections, of with revolt of the maccabees, revolts, of jews against rome Feldman (2006) 319
connections, to, diaspora, rabbinic Hayes (2022) 47
connections, with ambrosiaster, jerome Lunn-Rockliffe (2007) 14, 19, 20, 21, 22, 23, 24, 25
connections, with east, rabbis, babylonian Kalmin (2014) 9, 28, 53, 75, 80, 107, 108, 109, 110, 111, 112, 113, 114, 122, 126, 147, 164, 167, 169, 172, 176, 177, 185, 186, 187, 188, 192, 198, 199, 200, 205, 231
connections, with mesopotamian christians, rabbis, babylonian Kalmin (2014) 9, 52, 53, 80, 91, 92, 93, 94
connections, with, minim, social Schremer (2010) 73, 204, 226
connections, within McDonough (2009) 86, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131
connections, within cosmos McDonough (2009) 86, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131
connections, within in greek thought McDonough (2009) 56, 57, 58, 59, 60, 61, 97, 98, 99, 100, 102, 103, 104, 106, 107, 108, 109, 110, 111, 112, 114, 115, 116, 117, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 174
connectives, language and style, book of judith, particles and Gera (2014) 80, 88, 89, 92, 121, 149, 157, 158, 197, 215, 218, 224, 239, 240, 243, 280, 282, 314, 354, 363, 380, 387, 388, 425, 431, 436, 453, 454, 462
connectivity Clackson et al. (2020) 53, 81, 103
Hallmannsecker (2022) 206, 214
Maier and Waldner (2022) 160
Williamson (2021) 69, 418
van , t Westeinde (2021) 112
connectivity, aeschylus, operating as network Kowalzig (2007) 24
connectivity, inscriptions, social ties and Eidinow and Kindt (2015) 107
connectivity, memories, kept alive or evoked in ritual, of Kowalzig (2007) 98, 124, 149, 150, 151, 152, 153, 300, 308
connectivity, of in myth and cult, rhodes Kowalzig (2007) 241, 242, 243, 244, 245, 246, 253, 254
connectivity, of oropos, geographical Wilding (2022) 25, 26, 27, 152
connectivity, piedmont, and elite Kowalzig (2007) 130
connects, first movements with bad origen, church father, thoughts, thus blurring distinction from emotion Sorabji (2000) 343, 346, 347, 348, 349, 350, 351, 359, 382
connects, pre-passion with bad thoughts, jerome, st, church father Sorabji (2000) 346, 348, 354
jericho, connection, to en gedi Taylor (2012) 220, 221, 240, 304, 342

List of validated texts:
25 validated results for "connects"
1. Hebrew Bible, Exodus, 1.9, 17.16 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Amalek, connection of with Rome • connection • language and style, Book of Judith, particles and connectives

 Found in books: Feldman (2006) 793; Gera (2014) 240, 431; Lynskey (2021) 248


1.9. וַיֹּאמֶר אֶל־עַמּוֹ הִנֵּה עַם בְּנֵי יִשְׂרָאֵל רַב וְעָצוּם מִמֶּנּוּ׃
17.16. וַיֹּאמֶר כִּי־יָד עַל־כֵּס יָהּ מִלְחָמָה לַיהוָה בַּעֲמָלֵק מִדֹּר דֹּר׃''. None		1.9. And he said unto his people: ‘Behold, the people of the children of Israel are too many and too mighty for us;
17.16. And he said: ‘The hand upon the throne of the LORD: the LORD will have war with Amalek from generation to generation.’''. None
2. Hebrew Bible, Psalms, 33.16-33.18, 91.15, 110.1 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Connections within • Connections, Within cosmos • Divine/God,, Connection to Human Realm • Tamid Psalms, connections among • connection • language and style, Book of Judith, particles and connectives • psalmody, fourth-century connection with Eucharist

 Found in books: Esler (2000) 788; Fishbane (2003) 75, 76, 148, 150, 151, 152, 153, 165; Gera (2014) 314; Lynskey (2021) 75, 94; McDonough (2009) 86; Trudinger (2004) 166, 167, 168


33.16. אֵין־הַמֶּלֶךְ נוֹשָׁע בְּרָב־חָיִל גִּבּוֹר לֹא־יִנָּצֵל בְּרָב־כֹּחַ׃ 33.17. שֶׁקֶר הַסּוּס לִתְשׁוּעָה וּבְרֹב חֵילוֹ לֹא יְמַלֵּט׃ 33.18. הִנֵּה עֵין יְהוָה אֶל־יְרֵאָיו לַמְיַחֲלִים לְחַסְדּוֹ׃
91.15. יִקְרָאֵנִי וְאֶעֱנֵהוּ עִמּוֹ־אָנֹכִי בְצָרָה אֲחַלְּצֵהוּ וַאֲכַבְּדֵהוּ׃
110.1. לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃' '. None		33.16. A king is not saved by the multitude of a host; A mighty man is not delivered by great strength. 33.17. A horse is a vain thing for safety; Neither doth it afford escape by its great strength. 33.18. Behold, the eye of the LORD is toward them that fear Him, Toward them that wait for His mercy;
91.15. He shall call upon Me, and I will answer him; I will be with him in trouble; I will rescue him, and bring him to honour.' "
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.'" '. None
3. Hebrew Bible, Isaiah, 14.14, 14.20-14.21, 29.13 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Divine/God,, Connection to Human Realm • Sophistry, heresy connected to • connection

 Found in books: Boulluec (2022) 461; Fishbane (2003) 74, 75; Lynskey (2021) 102, 156, 327


14.14. אֶעֱלֶה עַל־בָּמֳתֵי עָב אֶדַּמֶּה לְעֶלְיוֹן׃' '14.21. הָכִינוּ לְבָנָיו מַטְבֵּחַ בַּעֲוֺן אֲבוֹתָם בַּל־יָקֻמוּ וְיָרְשׁוּ אָרֶץ וּמָלְאוּ פְנֵי־תֵבֵל עָרִים׃
29.13. וַיֹּאמֶר אֲדֹנָי יַעַן כִּי נִגַּשׁ הָעָם הַזֶּה בְּפִיו וּבִשְׂפָתָיו כִּבְּדוּנִי וְלִבּוֹ רִחַק מִמֶּנִּי וַתְּהִי יִרְאָתָם אֹתִי מִצְוַת אֲנָשִׁים מְלֻמָּדָה׃''. None		14.14. I will ascend above the heights of the clouds; I will be like the Most High.’
14.20. Thou shalt not be joined with them in burial, because thou hast destroyed thy land, Thou hast slain thy people; the seed of evil-doers shall not be named for ever. 14.21. Prepare ye slaughter for his children For the iniquity of their fathers; That they rise not up, and possess the earth, And fill the face of the world with cities.
29.13. And the Lord said: Forasmuch as this people draw near, and with their mouth and with their lips do honour Me, But have removed their heart far from Me, And their fear of Me is a commandment of men learned by rote;''. None
4. Hesiod, Works And Days, 238, 240 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Connections within, In Greek thought • religious prohibition, connected with disease

 Found in books: Jouanna (2012) 58, 59; McDonough (2009) 57


238. οἷς δʼ ὕβρις τε μέμηλε κακὴ καὶ σχέτλια ἔργα,'
240. πολλάκι καὶ ξύμπασα πόλις κακοῦ ἀνδρὸς ἀπηύρα, '. None		238. Woe to the wicked men who ousted her.'
240. However, when to both the foreigner '. None
5. Hesiod, Theogony, 503-506 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Connections within, In Greek thought • connection(s)

 Found in books: Beck (2021) 207; McDonough (2009) 57


503. οἳ οἱ ἀπεμνήσαντο χάριν ἐυεργεσιάων,'504. δῶκαν δὲ βροντὴν ἠδʼ αἰθαλόεντα κεραυνὸν 505. καὶ στεροπήν· τὸ πρὶν δὲ πελώρη Γαῖα κεκεύθει· 506. τοῖς πίσυνος θνητοῖσι καὶ ἀθανάτοισιν ἀνάσσει. '. None		503. With Hermes, too, she helps increase men’s stocks –'504. Their droves of cows and goats and fleecy flocks. 505. of few she’ll cause increase; of many, though 506. She’ll cause a dearth if she should will it so. '. None
6. Homer, Iliad, 3.103-3.104 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Meals, in connection with sacrifices • language and style, Book of Judith, particles and connectives

 Found in books: Gera (2014) 431; Stavrianopoulou (2006) 187


3.103. οἴσετε ἄρνʼ, ἕτερον λευκόν, ἑτέρην δὲ μέλαιναν, 3.104. Γῇ τε καὶ Ἠελίῳ· Διὶ δʼ ἡμεῖς οἴσομεν ἄλλον·''. None		3.103. because of my quarrel and Alexander's beginning thereof. And for whichsoever of us twain death and fate are appointed, let him lie dead; but be ye others parted with all speed. Bring ye two lambs, a white ram and a black ewe, for Earth and Sun, and for Zeus we will bring another; " "3.104. because of my quarrel and Alexander's beginning thereof. And for whichsoever of us twain death and fate are appointed, let him lie dead; but be ye others parted with all speed. Bring ye two lambs, a white ram and a black ewe, for Earth and Sun, and for Zeus we will bring another; "". None
7. Herodotus, Histories, 5.67 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Meals, ritual meals in connection with sacrifices • memories, kept alive or evoked in ritual, of connectivity

 Found in books: Ekroth (2013) 197; Kowalzig (2007) 152


5.67. ταῦτα δέ, δοκέειν ἐμοί, ἐμιμέετο ὁ Κλεισθένης οὗτος τὸν ἑωυτοῦ μητροπάτορα Κλεισθένεα τὸν Σικυῶνος τύραννον. Κλεισθένης γὰρ Ἀργείοισι πολεμήσας τοῦτο μὲν ῥαψῳδοὺς ἔπαυσε ἐν Σικυῶνι ἀγωνίζεσθαι τῶν Ὁμηρείων ἐπέων εἵνεκα, ὅτι Ἀργεῖοί τε καὶ Ἄργος τὰ πολλὰ πάντα ὑμνέαται· τοῦτο δέ, ἡρώιον γὰρ ἦν καὶ ἔστι ἐν αὐτῇ τῇ ἀγορῇ τῶν Σικυωνίων Ἀδρήστου τοῦ Ταλαοῦ, τοῦτον ἐπεθύμησε ὁ Κλεισθένης ἐόντα Ἀργεῖον ἐκβαλεῖν ἐκ τῆς χώρης. ἐλθὼν δὲ ἐς Δελφοὺς ἐχρηστηριάζετο εἰ ἐκβάλοι τὸν Ἄδρηστον· ἡ δὲ Πυθίη οἱ χρᾷ φᾶσα Ἄδρηστον μὲν εἶναι Σικυωνίων βασιλέα, κεῖνον δὲ λευστῆρα. ἐπεὶ δὲ ὁ θεὸς τοῦτό γε οὐ παρεδίδου, ἀπελθὼν ὀπίσω ἐφρόντιζε μηχανὴν τῇ αὐτὸς ὁ Ἄδρηστος ἀπαλλάξεται. ὡς δέ οἱ ἐξευρῆσθαι ἐδόκεε, πέμψας ἐς Θήβας τὰς Βοιωτίας ἔφη θέλειν ἐπαγαγέσθαι Μελάνιππον τὸν Ἀστακοῦ· οἱ δὲ Θηβαῖοι ἔδοσαν. ἐπαγαγόμενος δὲ ὁ Κλεισθένης τὸν Μελάνιππον τέμενός οἱ ἀπέδεξε ἐν αὐτῷ τῷ πρυτανηίῳ καί μιν ἵδρυσε ἐνθαῦτα ἐν τῷ ἰσχυροτάτῳ. ἐπηγάγετο δὲ τὸν Μελάνιππον ὁ Κλεισθένης ʽ καὶ γὰρ τοῦτο δεῖ ἀπηγήσασθαἰ ὡς ἔχθιστον ἐόντα Ἀδρήστῳ, ὃς τόν τε ἀδελφεόν οἱ Μηκιστέα ἀπεκτόνεε καὶ τὸν γαμβρὸν Τυδέα. ἐπείτε δέ οἱ τὸ τέμενος ἀπέδεξε, θυσίας τε καὶ ὁρτὰς Ἀδρήστου ἀπελόμενος ἔδωκε τῷ Μελανίππῳ. οἱ δὲ Σικυώνιοι ἐώθεσαν μεγαλωστὶ κάρτα τιμᾶν τὸν Ἄδρηστον· ἡ γὰρ χώρη ἦν αὕτη Πολύβου, ὁ δὲ Ἄδρηστος ἦν Πολύβου θυγατριδέος, ἄπαις δὲ Πόλυβος τελευτῶν διδοῖ Ἀδρήστῳ τὴν ἀρχήν. τά τε δὴ ἄλλα οἱ Σικυώνιοι ἐτίμων τὸν Ἄδρηστον καὶ δὴ πρὸς τὰ πάθεα αὐτοῦ τραγικοῖσι χοροῖσι ἐγέραιρον, τὸν μὲν Διόνυσον οὐ τιμῶντες, τὸν δὲ Ἄδρηστον. Κλεισθένης δὲ χοροὺς μὲν τῷ Διονύσῳ ἀπέδωκε, τὴν δὲ ἄλλην θυσίην Μελανίππῳ.''. None		5.67. In doing this, to my thinking, this Cleisthenes was imitating his own mother's father, Cleisthenes the tyrant of Sicyon, for Cleisthenes, after going to war with the Argives, made an end of minstrels' contests at Sicyon by reason of the Homeric poems, in which it is the Argives and Argos which are primarily the theme of the songs. Furthermore, he conceived the desire to cast out from the land Adrastus son of Talaus, the hero whose shrine stood then as now in the very marketplace of Sicyon because he was an Argive. ,He went then to Delphi, and asked the oracle if he should cast Adrastus out, but the priestess said in response: “Adrastus is king of Sicyon, and you but a stone thrower.” When the god would not permit him to do as he wished in this matter, he returned home and attempted to devise some plan which might rid him of Adrastus. When he thought he had found one, he sent to Boeotian Thebes saying that he would gladly bring Melanippus son of Astacus into his country, and the Thebans handed him over. ,When Cleisthenes had brought him in, he consecrated a sanctuary for him in the government house itself, where he was established in the greatest possible security. Now the reason why Cleisthenes brought in Melanippus, a thing which I must relate, was that Melanippus was Adrastus' deadliest enemy, for Adrastus had slain his brother Mecisteus and his son-in-law Tydeus. ,Having then designated the precinct for him, Cleisthenes took away all Adrastus' sacrifices and festivals and gave them to Melanippus. The Sicyonians had been accustomed to pay very great honor to Adrastus because the country had once belonged to Polybus, his maternal grandfather, who died without an heir and bequeathed the kingship to him. ,Besides other honors paid to Adrastus by the Sicyonians, they celebrated his lamentable fate with tragic choruses in honor not of Dionysus but of Adrastus. Cleisthenes, however, gave the choruses back to Dionysus and the rest of the worship to Melanippus. "". None
8. Hebrew Bible, Daniel, 11.36 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Divine/God,, Connection to Human Realm • connection

 Found in books: Fishbane (2003) 76; Lynskey (2021) 75


11.36. וְעָשָׂה כִרְצוֹנוֹ הַמֶּלֶךְ וְיִתְרוֹמֵם וְיִתְגַּדֵּל עַל־כָּל־אֵל וְעַל אֵל אֵלִים יְדַבֵּר נִפְלָאוֹת וְהִצְלִיחַ עַד־כָּלָה זַעַם כִּי נֶחֱרָצָה נֶעֱשָׂתָה׃''. None		11.36. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak strange things against the God of gods; and he shall prosper till the indignation be accomplished; for that which is determined shall be done.''. None
9. Septuagint, 2 Maccabees, 5.20 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Hanukkah Narrative, Connection to Opening Letters • Letter, First, 2 macc., Connection to 2 macc. • language and style, Book of Judith, particles and connectives

 Found in books: Gera (2014) 80; Schwartz (2008) 526


5.20. Therefore the place itself shared in the misfortunes that befell the nation and afterward participated in its benefits; and what was forsaken in the wrath of the Almighty was restored again in all its glory when the great Lord became reconciled."''. None
10. Philo of Alexandria, On The Creation of The World, 3 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • human soul’s conjunction with • law of nature, connection to reason and God

 Found in books: Hoenig (2018) 16; Martens (2003) 84


3. And his exordium, as I have already said, is most admirable; embracing the creation of the world, under the idea that the law corresponds to the world and the world to the law, and that a man who is obedient to the law, being, by so doing, a citizen of the world, arranges his actions with reference to the intention of nature, in harmony with which the whole universal world is regulated. ''. None
11. Josephus Flavius, Jewish Antiquities, 13.288, 13.293 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Pharisaic-rabbinic connection • Pharisaic-rabbinic connection, Gamaliel of Yavneh as evidence of • Pharisaic-rabbinic connection, John Hyrcanus story as evidence of • Pharisaic-rabbinic connection, New Testament evidence supporting • Sophistry, heresy connected to

 Found in books: Boulluec (2022) 31; Cohen (2010) 54


13.288. ̔Υρκανῷ δὲ φθόνον ἐκίνησεν παρὰ τῶν ̓Ιουδαίων ἡ εὐπραγία, μάλιστα δ' οἱ Φαρισαῖοι κακῶς πρὸς αὐτὸν εἶχον, αἵρεσις ὄντες μία τῶν ̓Ιουδαίων, ὡς καὶ ἐν τοῖς ἐπάνω δεδηλώκαμεν. τοσαύτην δὲ ἔχουσι τὴν ἰσχὺν παρὰ τῷ πλήθει, ὡς καὶ κατὰ βασιλέως τι λέγοντες καὶ κατ' ἀρχιερέως εὐθὺς πιστεύεσθαι." "
13.293. Τῶν δ' ἐκ τῶν Σαδδουκαίων τῆς αἱρέσεως, οἳ τὴν ἐναντίαν τοῖς Φαρισαίοις προαίρεσιν ἔχουσιν, ̓Ιωνάθης τις ἐν τοῖς μάλιστα φίλος ὢν ̔Υρκανῷ τῇ κοινῇ πάντων Φαρισαίων γνώμῃ ποιήσασθαι τὰς βλασφημίας τὸν ̓Ελεάζαρον ἔλεγεν: καὶ τοῦτ' ἔσεσθαι φανερὸν αὐτῷ πυθομένῳ παρ' ἐκείνων, τίνος ἄξιός ἐστιν ἐπὶ τοῖς εἰρημένοις κολάσεως."". None		13.288. 5. However, this prosperous state of affairs moved the Jews to envy Hyrcanus; but they that were the worst disposed to him were the Pharisees, who were one of the sects of the Jews, as we have informed you already. These have so great a power over the multitude, that when they say any thing against the king, or against the high priest, they are presently believed.
13.293. 6. Now there was one Jonathan, a very great friend of Hyrcanus’s, but of the sect of the Sadducees, whose notions are quite contrary to those of the Pharisees. He told Hyrcanus that Eleazar had cast such a reproach upon him, according to the common sentiments of all the Pharisees, and that this would be made manifest if he would but ask them the question, What punishment they thought this man deserved?''. None
12. New Testament, 1 Corinthians, 1.26-1.29 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Eristic, connection with heresy • Sophistry, heresy connected to • wealth, connection with social ranking

 Found in books: Boulluec (2022) 144, 145, 154, 155; Esler (2000) 377


1.26. Βλέπετε γὰρ τὴν κλῆσιν ὑμῶν, ἀδελφοί, ὅτι οὐ πολλοὶ σοφοὶ κατὰ σάρκα, οὐ πολλοὶ δυνατοί, οὐ πολλοὶ εὐγενεῖς· 1.27. ἀλλὰ τὰ μωρὰ τοῦ κόσμου ἐξελέξατο ὁ θεός, ἵνα καταισχύνῃ τοὺς σοφούς, καὶ τὰ ἀσθενῆ τοῦ κόσμου ἐξελέξατο ὁ θεός, ἵνα καταισχύνῃ τὰ ἰσχυρά, 1.28. καὶ τὰ ἀγενῆ τοῦ κόσμου καὶ τὰ ἐξουθενημένα ἐξελέξατο ὁ θεός, καὶ τὰ μὴ ὄντα, ἵνα τὰ ὄντα καταργήσῃ, 1.29. ὅπως μὴ καυχήσηται πᾶσα σὰρξ ἐνώπιον τοῦ θεοῦ.''. None		1.26. For you seeyour calling, brothers, that not many are wise according to the flesh,not many mighty, and not many noble; 1.27. but God chose the foolishthings of the world that he might put to shame those who are wise. Godchose the weak things of the world, that he might put to shame thethings that are strong; 1.28. and God chose the lowly things of theworld, and the things that are despised, and the things that are not,that he might bring to nothing the things that are: 1.29. that noflesh should boast before God.''. None
13. New Testament, 1 Thessalonians, 4.14 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Connections, Between God and cosmos • resurrection, connection to morality

 Found in books: McDonough (2009) 48; Mcglothlin (2018) 34


4.14. εἰ γὰρ πιστεύομεν ὅτι Ἰησοῦς ἀπέθανεν καὶ ἀνέστη, οὕτως καὶ ὁ θεὸς τοὺς κοιμηθέντας διὰ τοῦ Ἰησοῦ ἄξει σὺν αὐτῷ.''. None		4.14. For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him. ''. None
14. New Testament, Acts, 8.19 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Sophistry, heresy connected to • spirit, connection with prophecy and preaching

 Found in books: Boulluec (2022) 148; Morgan (2022) 308


8.19. ρας λαμβάνῃ πνεῦμα ἅγιον.''. None		8.19. saying, "Give me also this power, that whoever I lay my hands on may receive the Holy Spirit."''. None
15. New Testament, Colossians, 1.18 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Connections within, In Greek thought • connection

 Found in books: Lynskey (2021) 70; McDonough (2009) 174


1.18. καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώματος, τῆς ἐκκλησίας· ὅς ἐστιν ἡ ἀρχή, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων,''. None		1.18. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. ''. None
16. New Testament, Romans, 1.4, 6.10, 9.21 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Jesus, Priestly (Aaronic) connection • Origen, Church Father, Connects first movements with bad thoughts, thus blurring distinction from emotion • body, connection to sin • connection • resurrection, connection to morality

 Found in books: Lynskey (2021) 230; Mcglothlin (2018) 34, 35, 216; Ruzer (2020) 76; Sorabji (2000) 350


1.4. τοῦ ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως νεκρῶν, Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν,
6.10. ὃ γὰρ ἀπέθανεν, τῇ ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ·
9.21. ἢ οὐκ ἔχει ἐξουσίανὁ κεραμεὺς τοῦ πηλοῦἐκ τοῦ αὐτοῦ φυράματος ποιῆσαι ὃ μὲν εἰς τιμὴν σκεῦος, ὃ δὲ εἰς ἀτιμίαν;''. None		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,
6.10. For the death that he died, he died to sin one time; but the life that he lives, he lives to God. ' "
9.21. Or hasn't the potter a right over the clay, from the same lump to make one part a vessel for honor, and another for dishonor? "'. None
17. New Testament, Luke, 1.6, 1.8-1.12, 1.19, 4.1, 4.18-4.21, 18.10-18.11 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Idumea, connection of, with Arabia • Jesus, Priestly (Aaronic) connection • Pharisaic-rabbinic connection • Pharisaic-rabbinic connection, Gamaliel of Yavneh as evidence of • Pharisaic-rabbinic connection, John Hyrcanus story as evidence of • Pharisaic-rabbinic connection, New Testament evidence supporting • Sophistry, heresy connected to • rabbis, Babylonian, connections with East • spirit, connection with prophecy and preaching

 Found in books: Boulluec (2022) 154, 155; Cohen (2010) 54; Kalmin (2014) 172; Morgan (2022) 308; Ruzer (2020) 25, 76, 96, 107; Udoh (2006) 173


1.6. ἦσαν δὲ δίκαιοι ἀμφότεροι ἐναντίον τοῦ θεοῦ, πορευόμενοι ἐν πάσαις ταῖς ἐντολαῖς καὶ δικαιώμασιν τοῦ κυρίου ἄμεμπτοι.
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. 1.12. καὶ ἐταράχθη Ζαχαρίας ἰδών, καὶ φόβος ἐπέπεσεν ἐπʼ αὐτόν.
1.19. καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῷ Ἐγώ εἰμι Γαβριὴλ ὁ παρεστηκὼς ἐνώπιον τοῦ θεοῦ, καὶ ἀπεστάλην λαλῆσαι πρὸς σὲ καὶ εὐαγγελίσασθαί σοι ταῦτα·
4.1. Ἰησοῦς δὲ πλήρης πνεύματος ἁγίου ὑπέστρεψεν ἀπὸ τοῦ Ἰορδάνου, καὶ ἤγετο ἐν τῷ πνεύματι ἐν τῇ ἐρήμῳ

4.18. Πνεῦμα Κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει,
4.19. κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν. 4.20. καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν· καὶ πάντων οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ ἦσαν ἀτενίζοντες αὐτῷ. 4.21. ἤρξατο δὲ λέγειν πρὸς αὐτοὺς ὅτι Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν.
18.10. Ἄνθρωποι δύο ἀνέβησαν εἰς τὸ ἱερὸν προσεύξασθαι, εἷς Φαρισαῖος καὶ ὁ ἕτερος τελώνης. 18.11. ὁ Φαρισαῖος σταθεὶς ταῦτα πρὸς ἑαυτὸν προσηύχετο Ὁ θεός, εὐχαριστῶ σοι ὅτι οὐκ εἰμὶ ὥσπερ οἱ λοιποὶ τῶν ἀνθρώπων, ἅρπαγες, ἄδικοι, μοιχοί, ἢ καὶ ὡς οὗτος ὁ τελώνης·''. None		1.6. They were both righteous before God, walking blamelessly in all the commandments and ordices of the Lord. ' "
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. 1.12. Zacharias was troubled when he saw him, and fear fell upon him.
1.19. The angel answered him, "I am Gabriel, who stands in the presence of God. I was sent to speak to you, and to bring you this good news.
4.1. Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the wilderness

4.18. "The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed,
4.19. And to proclaim the acceptable year of the Lord." 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing."
18.10. "Two men went up into the temple to pray; one was a Pharisee, and the other was a tax collector. ' "18.11. The Pharisee stood and prayed to himself like this: 'God, I thank you, that I am not like the rest of men, extortioners, unrighteous, adulterers, or even like this tax collector. "'. None
18. New Testament, Mark, 1.12 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Jesus, Priestly (Aaronic) connection • spirit, connection with prophecy and preaching

 Found in books: Morgan (2022) 308; Ruzer (2020) 96


1.12. Καὶ εὐθὺς τὸ πνεῦμα αὐτὸν ἐκβάλλει εἰς τὴν ἔρημον.''. None		1.12. Immediately the Spirit drove him out into the wilderness. ''. None
19. New Testament, Matthew, 4.1, 4.4, 4.6, 5.23-5.24, 7.25, 10.8 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Eristic, connection with heresy • Jesus, Priestly (Aaronic) connection • Sophistry, heresy connected to • connection • rabbis, Babylonian, connections with East • spirit, connection with prophecy and preaching

 Found in books: Boulluec (2022) 134, 135, 146, 155, 282, 283; Kalmin (2014) 75; Lynskey (2021) 243; Morgan (2022) 308; Ruzer (2020) 96, 107


4.1. Τότε ὁ Ἰησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ πνεύματος, πειρασθῆναι ὑπὸ τοῦ διαβόλου.
4.4. ὁ δὲ ἀποκριθεὶς εἶπεν Γέγραπται Οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλʼ ἐπὶ παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος θεοῦ.
4.6. καὶ λέγει αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν κάτω· γέγραπται γὰρ ὅτι Τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ καὶ ἐπὶ χειρῶν ἀροῦσίν σε, μή ποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου.
5.23. ἐὰν οὖν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ, 5.24. ἄφες ἐκεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ὕπαγε πρῶτον διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου.
7.25. καὶ κατέβη ἡ βροχὴ καὶ ἦλθαν οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι καὶ προσέπεσαν τῇ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἔπεσεν, τεθεμελίωτο γὰρ ἐπὶ τὴν πέτραν.
10.8. ἀσθενοῦντας θεραπεύετε, νεκροὺς ἐγείρετε, λεπροὺς καθαρίζετε, δαιμόνια ἐκβάλλετε· δωρεὰν ἐλάβετε, δωρεὰν δότε.''. None		4.1. Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil.
4.4. But he answered, "It is written, \'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.\'"
4.6. and said to him, "If you are the Son of God, throw yourself down, for it is written, \'He will give his angels charge concerning you.\' and, \'On their hands they will bear you up, So that you don\'t dash your foot against a stone.\'"
5.23. "If therefore you are offering your gift at the altar, and there remember that your brother has anything against you, 5.24. leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. ' "
7.25. The rain came down, the floods came, and the winds blew, and beat on that house; and it didn't fall, for it was founded on the rock. " '
10.8. Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give. ''. None
20. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Pharisaic-rabbinic connection • Pharisaic-rabbinic connection, Gamaliel of Yavneh as evidence of • Pharisaic-rabbinic connection, John Hyrcanus story as evidence of • Pharisaic-rabbinic connection, New Testament evidence supporting • Sophistry, heresy connected to

 Found in books: Boulluec (2022) 31; Cohen (2010) 54
21. Irenaeus, Refutation of All Heresies, 1.6.3 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Sophistry, heresy connected to • resurrection, connection to morality

 Found in books: Boulluec (2022) 154, 155; Mcglothlin (2018) 53


1.6.3. Wherefore also it comes to pass, that the "most perfect" among them addict themselves without fear to all those kinds of forbidden deeds of which the Scriptures assure us that "they who do such things shall not inherit the kingdom of God." For instance, they make no scruple about eating meats offered in sacrifice to idols, imagining that they can in this way contract no defilement. Then, again, at every heathen festival celebrated in honour of the idols, these men are the first to assemble; and to such a pitch do they go, that some of them do not even keep away from that bloody spectacle hateful both to God and men, in which gladiators either fight with wild beasts, or singly encounter one another. Others of them yield themselves up to the lusts of the flesh with the utmost greediness, maintaining that carnal things should be allowed to the carnal nature, while spiritual things are provided for the spiritual. Some of them, moreover, are in the habit of defiling those women to whom they have taught the above doctrine, as has frequently been confessed by those women who have been led astray by certain of them, on their returning to the Church of God, and acknowledging this along with the rest of their errors. Others of them, too, openly and without a blush, having become passionately attached to certain women, seduce them away from their husbands, and contract marriages of their own with them. Others of them, again, who pretend at first. to live in all modesty with them as with sisters, have in course of time been revealed in their true colours, when the sister has been found with child by her pretended brother.''. None
22. Pausanias, Description of Greece, 9.35.3 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Apollo, flowing water, connection to • Artemis, flowing water, connection to • memories, kept alive or evoked in ritual, of connectivity

 Found in books: Kowalzig (2007) 98; Simon (2021) 179


9.35.3. παρὰ δὲ Ἐτεοκλέους τοῦ Ὀρχομενίου μαθόντες τρισὶν ἤδη νομίζομεν Χάρισιν εὔχεσθαι· καὶ Ἀγγελίων τε καὶ Τεκταῖος †ὅσοι γε Διονύσου †τὸν Ἀπόλλωνα ἐργασάμενοι Δηλίοις τρεῖς ἐποίησαν ἐπὶ τῇ χειρὶ αὐτοῦ Χάριτας· καὶ Ἀθήνῃσι πρὸ τῆς ἐς τὴν ἀκρόπολιν ἐσόδου Χάριτές εἰσι καὶ αὗται τρεῖς, παρὰ δὲ αὐταῖς τελετὴν ἄγουσιν ἐς τοὺς πολλοὺς ἀπόρρητον.''. None		9.35.3. It was from Eteocles of Orchomenus that we learned the custom of praying to three Graces. And Angelion and Tectaus, sons of Dionysus, The text here is corrupt. The two emendations mentioned in the critical notes would give either (a) “the pair who made . . ."or (b) “who made the statue of Dionysodotus for the Delians. . .” who made the image of Apollo for the Delians, set three Graces in his hand. Again, at Athens, before the entrance to the Acropolis, the Graces are three in number; by their side are celebrated mysteries which must not be divulged to the many.''. None
23. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • Pharisaic-rabbinic connection • rabbis, Babylonian, connections with East

 Found in books: Cohen (2010) 57; Kalmin (2014) 164, 167, 169


22b. ועד כמה עד ארבעין שנין איני והא רבה אורי בשוין,ומכות פרושין וכו\' ת"ר שבעה פרושין הן פרוש שיכמי פרוש נקפי פרוש קיזאי פרוש מדוכיא פרוש מה חובתי ואעשנה פרוש מאהבה פרוש מיראה,פרוש שיכמי זה העושה מעשה שכם פרוש נקפי זה המנקיף את רגליו פרוש קיזאי א"ר נחמן בר יצחק זה המקיז דם לכתלים פרוש מדוכיא אמר רבה בר שילא דמשפע כי מדוכיא,פרוש מה חובתי ואעשנה הא מעליותא היא אלא דאמר מה חובתי תו ואעשנה,פרוש מאהבה פרוש מיראה אמרו ליה אביי ורבא לתנא לא תיתני פרוש מאהבה פרוש מיראה דאמר רב יהודה אמר רב לעולם יעסוק אדם בתורה ובמצות אפי\' שלא לשמה שמתוך שלא לשמה בא לשמה,אמר רב נחמן בר יצחק דמטמרא מטמרא ודמגליא מגליא בי דינא רבה ליתפרע מהני דחפו גונדי אמר לה ינאי מלכא לדביתיה אל תתיראי מן הפרושין ולא ממי שאינן פרושין אלא מן הצבועין שדומין לפרושין שמעשיהן כמעשה זמרי ומבקשין שכר כפנחס,		22b. And until when is it considered too premature for a scholar to issue halakhic rulings? It is until forty years. The Gemara asks: Is that so? But didn’t Rabba issue rulings, even though he lived for only forty years? The Gemara answers: It is permitted for a scholar who has not studied for so long to issue rulings when his knowledge reaches the level of the foremost scholar in his city and they are equals.,§ It states in the mishna: And those who injure themselves out of false abstinence perushin are people who erode the world. The Sages taught: There are seven pseudo-righteous people who erode the world: The righteous of Shechem, the self-flagellating righteous, the bloodletting righteous, the pestle-like righteous, the righteous who say: Tell me what my obligation is and I will perform it, those who are righteous due to love, and those who are righteous due to fear.,The Gemara explains: The righteous of Shechem shikhmi; this is one who performs actions comparable to the action of the people of Shechem, who agreed to circumcise themselves for personal gain (see Genesis, chapter 34); so too, he behaves righteously only in order to be honored. The self-flagellating righteous; this is one who injures his feet, as he walks slowly, dragging his feet on the ground in an attempt to appear humble, and injures his feet in the process. The bloodletting righteous; Rav Naḥman bar Yitzḥak says that this is one who lets blood by banging his head against the walls because he walks with his eyes shut, ostensibly out of modesty. The pestle-like righteous; Rabba bar Sheila says that this is one who walks bent over like the pestle of a mortar.,With regard to the righteous one who says: Tell me what my obligation is and I will perform it, the Gemara asks: Isn’t this virtuous behavior, as he desires to be aware of his obligations? Rather, this is referring to one who says: Tell me what further obligations are incumbent upon me and I will perform them, indicating that he fulfills all of his mitzvot perfectly and therefore seeks additional obligations.,The baraita also includes in the list of pseudo-righteous people those who are righteous due to love and those who are righteous due to fear, i.e., one who performs mitzvot due to love of their reward or due to fear of punishment. Abaye and Rava said to the tanna who transmitted this baraita: Do not teach in the baraita: Those who are righteous due to love and those who are righteous due to fear, as Rav Yehuda says that Rav says: A person should always engage in Torah study and in performance of the mitzvot even if he does not do so for their own sake, as through performing them not for their own sake, one comes to perform them for their own sake.,Rav Naḥman bar Yitzḥak said: That which is hidden is hidden, and that which is revealed is revealed, but in Heaven everything is known, and the great court in Heaven will exact payment from those who wear the cloak of the righteous but are in fact unworthy. The Gemara relates: King Yannai said to his wife before he died: Do not be afraid of the Pharisees perushin, and neither should you fear from those who are not Pharisees, i.e., the Sadducees; rather, beware of the hypocrites who appear like Pharisees, as their actions are like the act of the wicked Zimri and they request a reward like that of the righteous Pinehas (see Numbers, chapter 25).,Rabbi Shimon says: Merit does not delay the punishment of the bitter water of a sota, and if you say that merit does delay the punishment of the water that causes the curse, as stated earlier by the Rabbis (20a), you weaken madhe the power of the bitter water before all the women who drink the water, who will no longer be afraid of it, as they will rely on their merit to save them. And you defame the untainted women who drank the water and survived, as people say: They are defiled but it is their merit that delayed the punishment for them. Rabbi Yehuda HaNasi says: Merit delays the punishment of the water that causes the curse, but a woman whose punishment is delayed does not give birth and does not flourish; rather, she progressively deteriorates. Ultimately she dies by the same death as a sota who dies immediately.,§ If the meal-offering of the sota is rendered impure before it has been sanctified in the service vessel, its status is like that of all the other meal-offerings that are rendered impure before being sanctified in a service vessel, and it is redeemed. But if it is rendered impure after it has been sanctified in the service vessel, its status is like that of all the other meal-offerings that are rendered impure after being sanctified in a service vessel, and it is burned. And these are the sota women whose meal-offerings are burned if they have already been sanctified in a service vessel:''. None
24. Strabo, Geography, 14.1.6
 Tagged with subjects: • Artemis, theater and tragedy, connection to • memories, kept alive or evoked in ritual, of connectivity

 Found in books: Kowalzig (2007) 124; Simon (2021) 187


14.1.6. Ephorus says: Miletus was first founded and fortified above the sea by the Cretans, where the Milatos of olden times is now situated, being settled by Sarpedon, who brought colonists from the Cretan Milatos and named the city after that Miletus, the place formerly being in the possession of the Leleges; but later Neleus and his followers fortified the present city. The present city has four harbors, one of which is large enough for a fleet. Many are the achievements of this city, but the greatest is the number of its colonizations; for the Euxine Pontus has been colonized everywhere by these people, as also the Propontis and several other regions. At any rate, Anaximenes of Lampsacus says that the Milesians colonized the islands Icaros and Leros; and, near the Hellespont, Limnae in the Chersonesus, as also Abydus and Arisba and Paesus in Asia; and Artace and Cyzicus in the island of the Cyziceni; and Scepsis in the interior of the Troad. I, however, in my detailed description speak of the other cities, which have been omitted by him. Both Milesians and Delians invoke an Apollo Ulius, that is, as god of health and healing, for the verb ulein means to be healthy; whence the noun ule and the salutation, Both health and great joy to thee; for Apollo is the god of healing. And Artemis has her name from the fact that she makes people Artemeas. And both Helius and Selene are closely associated with these, since they are the causes of the temperature of the air. And both pestilential diseases and sudden deaths are imputed to these gods.''. None
25. None, None, nan
 Tagged with subjects: • Donatists, Tyconius’s literary connection to • connection

 Found in books: Lynskey (2021) 70, 229, 236, 240, 277; Yates and Dupont (2020) 303, 306



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