The Ancient Mediterranean Religions Index 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

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
1 maccabees, dating of	Schwartz (2008), 2 Maccabees, 15, 520, 521
3 maccabees, dating of	Schwartz (2008), 2 Maccabees, 87
[kallirrhoë], date, palms in callirhoe	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 314
acts of paul and thecla, dating	Pinheiro et al. (2012b), The Ancient Novel and Early Christian and Jewish Narrative: Fictional Intersections, 4
adversus nationes, dating evidence in jerome	Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 48
aramaic levi document, dating	Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 250
archytas, dating of texts	Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 9, 35, 169
argonautica, apollonius, dating of the argonauts’ foundational deeds	Walter (2020), Time in Ancient Stories of Origin, 124, 125, 126
avot, dating	Hayes (2022), The Literature of the Sages: A Re-Visioning, 514
bavli, dating of anonymous sections	Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 149
book of secrets, dating of	Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 86
calcidius, dating of	Hoenig (2018), Plato's Timaeus and the Latin Tradition, 160, 161
carbon dating	Brand (2022), Religion and the Everyday Life of Manichaeans in Kellis: Beyond Light and Darkness, 254
carbon dating, east cemetery	Brand (2022), Religion and the Everyday Life of Manichaeans in Kellis: Beyond Light and Darkness, 254
christian inscriptions, dating	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 562, 563
corpus, date, and composition of hippocratic	Jouanna (2012), Greek Medicine from Hippocrates to Galen, 74
correspondence, royal, in 2 macc., dating of	Schwartz (2008), 2 Maccabees, 396, 410, 411, 412
cult of saints, dating of	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 73, 183
date	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 7, 349
date, 62 or campanian earthquake, 63?	Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 10, 213
date, a, n, noubion	Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 254
date, acts of andrew	Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 119
date, acts of andrew and matthias	KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 314, 315
date, acts of john	Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 111, 112
date, acts of paul	Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 163, 223
date, acts of peter	Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 145, 146, 147, 223
date, acusmata, pythagorean, origins and	Wolfsdorf (2020), Early Greek Ethics, 4
date, alciphron, letters	KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 254
date, alexandra, authorship and	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 116, 118, 119, 120
date, alexandra, lycophron, provenance and	Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 109, 110, 140
date, and audience of josephus’ works, domitian, and	Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 4, 10, 11, 12
date, and audience, libanius, autobiography	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 690
date, and balsam plantations in jericho,	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 66, 147, 163
date, and identity of palaephatus	Hawes (2014), Rationalizing Myth in Antiquity, 229, 230, 231
date, and location, arabic epitome	Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 240
date, and nature of de astronomia, hyginus	Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 125, 126
date, and origin of scholia bobiensia	Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 79
date, and place of clementines, pseudo-	Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 239, 240
date, and place of composition, aḥiqar	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 166, 170
date, and place of composition, job, book of	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 94
date, and place of composition, tobit	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 27, 60, 166
date, and place, apocalypse of elijah	Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 325, 326
date, and place, apocalypse of zephaniah	Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 326, 327
date, and structure of aratea, cicero	Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 133, 134
date, and structure of aratea, germanicus	Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 143, 146
date, and structure of de divinatione, cicero	Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 75, 76
date, and writing of mareotis, lake	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 117, 118
date, apocalypse of paul	Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 300, 301
date, apocalypse of peter	Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 282, 283
date, aqiba, r., yom kippur	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 189, 190
date, aristobulus	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 83
date, bavli, yom kippur	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 259
date, birth	Schiffman (1983), Testimony and the Penal Code, 35
date, book of judith	Gera (2014), Judith, 39, 40, 41, 42, 43, 44, 55, 132, 184, 256, 259, 266, 267, 362, 385, 397, 407, 419, 422
date, calendar court, yavne, yom kippur	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 188, 189, 190, 191, 192
date, calendar, and consular	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 79, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102
date, conclusion, pseudo-aristeas	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 126, 129
date, de doctrina christiana, augustine, composition	Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 321, 322
date, demetrius, chronographer	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 10, 158
date, description of judea, pseudo-aristeas	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 115, 126, 127, 129, 132
date, dialog, yom kippur	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 189
date, dissoi logoi	Wolfsdorf (2020), Early Greek Ethics, 293, 512
date, dream of nektanebos, demotic prophecy of petesis, significance of	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 79, 90, 739
date, easter, calculation of	Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 156, 157, 164, 168, 172
date, epidauros miracle inscriptions	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 172
date, eupolemus	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 123
date, ezekiel, tragedian	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 3, 166
date, formulae, pseudo-aristeas	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 119, 120, 123, 124
date, fragments of hellenistic jewish authors	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 295
date, gangplank story, yom kippur	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 188, 189, 190, 191, 192, 259
date, hecataeus of abdera	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 12
date, hippocratic corpus, authorship and	Jouanna (2012), Greek Medicine from Hippocrates to Galen, 55
date, honey, date, palms, and	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 226, 311, 314, 318, 336, 337
date, isocrates, areopagitikos of	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 78, 239, 266
date, joshua, r, yom kippur	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 188, 189, 190, 191, 192, 259
date, odes, horace, publication	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 36, 204
date, of	Parker (2005), Polytheism and Society at Athens, 194, 207
date, of achilles tatius	Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 152 Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 230
date, of acts of thomas	Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 169
date, of adoption, tamid psalms	Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 48, 49, 50
date, of adv. nat., jerome, correct	Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 48
date, of agathonicãª's martyrdom	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 226
date, of ahiqar and	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 126
date, of aischines, birth, and family	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 316, 389, 457, 467, 511, 698, 903, 1024, 1216
date, of aischines, birth, and names	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 272, 285
date, of aischines, birth, embassies	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 500, 503, 1031
date, of aischines, birth, lawsuits	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 903, 976, 977
date, of aischines, birth, phratry	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 572, 601, 698, 1001, 1002
date, of astronomica, manilius	Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 11, 14
date, of aula isiaca, situla from	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 327
date, of babrius	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 95, 96
date, of birth, aischines	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 159, 849
date, of birth, arnobius	Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 50
date, of cicero, aratea, composition and	Gee (2013), Aratus and the Astronomical Tradition, 61
date, of composition of jewish war, history by josephus	Feldman (2006), Judaism and Hellenism Reconsidered, 317, 318
date, of composition of works, ambrosiaster	Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 12, 13, 14
date, of composition, abot	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 558, 559
date, of composition, acts	Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 5, 43
date, of composition, audience	Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 4
date, of composition, namatianus, rutilius claudius	Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 251
date, of composition, scriptores historiae augustae, real	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 863, 865
date, of composition, tamid tractate	Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 29
date, of de architectura, vitruvius	Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 109
date, of de excidio	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 21, 22
date, of de fato, cicero	Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 86, 87
date, of death, arnobius	Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 49, 50
date, of decian persecution	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 192
date, of dionysius the areopagite, identity and	Osborne (1996), Eros Unveiled: Plato and the God of Love. 189, 190
date, of drn, lucretius, composition and	Gee (2013), Aratus and the Astronomical Tradition, 61
date, of drusus the younger, nero claudius drusus, later drusus iulius caesar, birth	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 109
date, of establishment, oropos amphiareion	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 674, 675
date, of first veneration by christians, maccabees	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 479, 480
date, of foundation, onias temple	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 4, 8, 33, 82, 103, 104, 106, 332, 415, 437
date, of his death, christ	O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 313
date, of latin version, physiologus	Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 190, 191
date, of lukan fable collection	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 520
date, of middle persian, literature	Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 75, 122 Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 75, 122
date, of odes, horace	Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 122
date, of oedipus the king, sophocles	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 87, 88
date, of origin of montanism	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 46, 47, 48, 82, 174, 228, 229, 230, 299
date, of persecution at lugdunum	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 16
date, of persians, the, aeschylus	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 87
date, of peyras, j.	Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 26
date, of play, aristophaness plutus incubation scene	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 137
date, of polycarp's martyrdom	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 228, 229, 230
date, of prophecies against persia, zechariah	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1004, 1005, 1006, 1007, 1008
date, of qedushta shir ha-shirim, anonymous	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 162
date, of quintus', abortive, martyrdom	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 229, 230
date, of redaction of letter of aristeas	Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 2, 5, 119, 128
date, of sarapis cult, menander, source for	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 403
date, of seven against thebes, aeschylus	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 87
date, of translation, of lxx, in history	Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 5, 96
date, officials, pseudo-aristeas	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 125, 126
date, palms	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 43, 214, 226, 315, 339
date, palms in en gedi	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 313, 314, 339
date, palms, and essenes	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 314
date, palms, as judaean symbol	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 314
date, palms, as medicinal plants	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 226, 236, 314
date, phaedrus	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 114
date, production/processing, ain feshkha, einot tsukim, and	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 337
date, qumran and pharmacological production, honey/wine, processing of	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 336, 337
date, rhesus by pseudo-euripides, authenticity and	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 83, 84, 85, 86
date, samaritan petition	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 310, 383, 384, 385, 386, 387, 388, 389, 400
date, septuagint	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 37, 171
date, sibylline oracle, third	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 44
date, sibylline oracles	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 44
date, sikyon asklepieion, cult statues	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 180
date, tefillah	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 568, 569, 580, 581, 582, 584
date, testament of adam, provenance and	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 62
date, testament of moses	Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 160
date, testaments of the xii patriarchs	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 272, 274, 275, 276, 277, 278, 279, 280, 281, 282, 283, 284, 285, 286, 293
date, useless criteria, pseudo-aristeas	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 109, 112, 113, 115
date, wine, and consular	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 86, 87, 88
date, wisdom of solomon	Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 215
date, yom kippur	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 188, 189, 190, 191, 192, 259
date, zacharias scholasticus, life of severus	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 371
dated, xvii, tertullian, his treatises	Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 140
dates	Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 230 McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 39
dates, and dating of dead sea scrolls	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 299
dates, antonius albus, l., proconsul of asia, proconsulate	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 298
dates, consular	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 47, 102, 206, 354, 373, 378, 452
dates, development of palliata	Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 12, 35
dates, during/times of flood/deluge, great/noahs	Stuckenbruck (2007), 1 Enoch 91-108, 616, 655
dates, fasti capitolini, consular	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 278
dates, in 2 macc.	Schwartz (2008), 2 Maccabees, 11, 12, 15, 29, 30, 230, 231, 373, 447, 448, 466
dates, in documents, maccabees, books	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1138, 1139
dates, late antique, consular	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 446
dates, martyrs deaths, cyprian	Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 79
dates, of marcion	Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 46
dates, of sophocles’ life, general	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 627
dates, of sophocles’ works, general	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 480, 491, 501, 502, 526, 535, 545
dates, of sosates	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 21
dates, of triumphs, third-century	Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 190, 191
dates, plautus floruit	Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 12, 34
dates, romes monetization	Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 385, 440
dates, start of roman drama	Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 2, 12
dates, the adv. nat., jerome, erroneously	Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 6, 48
dates, the coming of tiberius, his reign christ	Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 63
dates, varronian	Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 190
dates, wine	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 77
dating	Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 21, 60, 73, 76, 89, 106, 170, 174 Hitch (2017), Animal sacrifice in the ancient Greek world, 21, 60, 73, 76, 89, 106, 170, 174 Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 14, 120, 128, 137, 220, 229, 232
dating forms	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 52, 102, 116, 119, 120, 122, 127, 130, 142, 292, 293
dating of	Schwartz (2008), 2 Maccabees, 86
dating of non-literary sources	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 1, 139
dating of non-literary sources, of archaeological evidence	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 24, 180, 346, 405
dating of non-literary sources, of inscriptions	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 23, 24, 233
dating systems	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 111, 121, 122, 177, 236, 254, 255, 259, 453, 454, 455, 456, 457, 478 Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 142, 143, 144, 145, 146, 147, 148, 149, 150, 152, 153, 154, 155, 156, 158, 159
dating systems, as marker of identity	Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 10
dating, of ach. tatius	Pinheiro et al. (2015), Philosophy and the Ancient Novel, 136
dating, of heliodorus	Pinheiro et al. (2015), Philosophy and the Ancient Novel, 136
dating, of iambulus	Pinheiro et al. (2015), Philosophy and the Ancient Novel, 19
dating, of posthomerica	Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 26
dating, of texts	Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 127, 159 Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 51, 155
de abrahamo, dating	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 12, 13, 14, 15, 16, 17, 18, 19
dead sea scrolls, access to, dating of	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 43, 53, 61, 154, 290, 291, 292
era dating	Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 145, 154, 155, 156, 158, 159
era dating, actian	Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 156, 159
era dating, apotheosis of augustus	Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 159
era dating, in ephesos	Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 158, 159
era dating, of roman colony on samos	Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 159
era dating, pharsalian	Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 145, 156, 159
era dating, provincial	Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 155
era dating, seleucid	Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 155, 156
era dating, sullan	Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 155
essenes, dates, use of solinus'	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 314
euripides’ ion, dating	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 108
euripides’ suppliant women, dating	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 194
exposition of the law, dating	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 13, 14, 15, 16, 17
hekhalot texts, dating of	Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 72
inscriptions, dating of	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 9, 10, 11, 12
john chrysostom, dating sermons of	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 102
lactantius, and dating the adv. nat.	Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 53
letters, dating	Schwartz (2008), 2 Maccabees, 11, 520, 521, 522, 523, 524, 525, 528, 529
luciad, versions of and dating	Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 5, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200
lysias’ funeral oration, dating	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 40, 101
mark, gospel of dating of	Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 90
martyrdom of polycarp, dating of	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 59, 60, 61, 62, 63, 65, 66, 67, 68, 69, 70, 72, 73, 184
metre, tragedy, and the dating of the gyges fragment	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 104
natural questions, dating	Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 2, 10
origen, dating texts of	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 55
panathenaea, dating	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 33, 350, 351, 352
philogelos, authorship and dating	Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 106, 107, 108
plato, and dating of parmenides	Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 65
platonic, dating	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 12, 13, 14, 15, 16, 17, 18, 19
preservation of eponymous dating in monumental reuse	Wilding (2022), Reinventing the Amphiareion at Oropos, 218, 220, 234
priestly source, p, dating	Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 17, 187
proselytes in greco-roman inscriptions, dating of inscriptions	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 201, 202
pseudo-cyprianic treatises, dating, during cyprian	Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 150, 151
pseudo-cyprianic treatises, dating, overview	Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 149
pseudo-cyprianic treatises, dating, post-cyprian	Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 151, 152, 153, 154
pseudo-cyprianic treatises, dating, pre-cyprian	Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 149, 150
rabbinic literature, dating	Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 9, 10, 29, 40, 42, 160, 162, 167, 205, 210, 223
saecular games, dating	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 216, 217, 220
saeculum corruptissimum, dating	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 216, 217, 218, 219, 220
script, as dating criterion	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 11, 21, 139, 184, 268, 288, 294, 298
second temple, and dating of ezekiel	Ganzel and Holtz (2020), Contextualizing Jewish Temples, 124
targum, dating	Levine (2005), The Ancient Synagogue, The First Thousand Years, 159, 160, 161, 162
tosefta, dating	Hayes (2022), The Literature of the Sages: A Re-Visioning, 167, 202
treatise on the resurrection, dating of	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 138
yerushalmi and amoraic midrashim, dating	Hayes (2022), The Literature of the Sages: A Re-Visioning, 21

List of validated texts:

37 validated results for "dating"

1. Septuagint, Tobit, 11.14 (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Book of Judith, date • Tobit, date and place of composition

Found in books: Gera (2014), Judith, 407; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 27

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11.14 Then he saw his son and embraced him, and he wept and said, "Blessed art thou, O God, and blessed is thy name for ever, and blessed are all thy holy angels.'' None

2. Hebrew Bible, Genesis, 39.10 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Middle Persian (literature), date of

Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 122; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 122

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39.10 And it came to pass, as she spoke to Joseph day by day, that he hearkened not unto her, to lie by her, or to be with her.'' None

3. Hebrew Bible, Micah, 4.1-4.3 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Dating systems • Second Temple, and dating of Ezekiel

Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 259; Ganzel and Holtz (2020), Contextualizing Jewish Temples, 124

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4.1 וְהָיָה בְּאַחֲרִית הַיָּמִים יִהְיֶה הַר בֵּית־יְהוָה נָכוֹן בְּרֹאשׁ הֶהָרִים וְנִשָּׂא הוּא מִגְּבָעוֹת וְנָהֲרוּ עָלָיו עַמִּים׃ ^4.1 חוּלִי וָגֹחִי בַּת־צִיּוֹן כַּיּוֹלֵדָה כִּי־עַתָּה תֵצְאִי מִקִּרְיָה וְשָׁכַנְתְּ בַּשָּׂדֶה וּבָאת עַד־בָּבֶל שָׁם תִּנָּצֵלִי שָׁם יִגְאָלֵךְ יְהוָה מִכַּף אֹיְבָיִךְ׃ ^4.2 וְהָלְכוּ גּוֹיִם רַבִּים וְאָמְרוּ לְכוּ וְנַעֲלֶה אֶל־הַר־יְהוָה וְאֶל־בֵּית אֱלֹהֵי יַעֲקֹב וְיוֹרֵנוּ מִדְּרָכָיו וְנֵלְכָה בְּאֹרְחֹתָיו כִּי מִצִּיּוֹן תֵּצֵא תוֹרָה וּדְבַר־יְהוָה מִירוּשָׁלִָם׃ ^4.3 וְשָׁפַט בֵּין עַמִּים רַבִּים וְהוֹכִיחַ לְגוֹיִם עֲצֻמִים עַד־רָחוֹק וְכִתְּתוּ חַרְבֹתֵיהֶם לְאִתִּים וַחֲנִיתֹתֵיהֶם לְמַזְמֵרוֹת לֹא־יִשְׂאוּ גּוֹי אֶל־גּוֹי חֶרֶב וְלֹא־יִלְמְדוּן עוֹד מִלְחָמָה׃'' None

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4.1 But in the end of days it shall come to pass, That the mountain of the LORD’S house shall be established as the top of the mountains, And it shall be exalted above the hills; And peoples shall flow unto it. ^4.2 And many nations shall go and say: ‘Come ye, and let us go up to the mountain of the LORD, And to the house of the God of Jacob; And He will teach us of His ways, And we will walk in His paths’; For out of Zion shall go forth the law, And the word of the LORD from Jerusalem. ^4.3 And He shall judge between many peoples, And shall decide concerning mighty nations afar off; And they shall beat their swords into plowshares, And their spears into pruninghooks; Nation shall not lift up sword against nation, Neither shall they learn war any more.'' None

4. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Easter, date of • Tamid Psalms, date of adoption • Tefillah, Date • date palm

Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 581; Esler (2000), The Early Christian World, 494; Estes (2020), The Tree of Life, 115, 116, 117; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 48, 49, 50

5. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Second Temple, and dating of Ezekiel • date palm

Found in books: Estes (2020), The Tree of Life, 117; Ganzel and Holtz (2020), Contextualizing Jewish Temples, 124

6. Herodotus, Histories, 7.94 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Euripides’ Ion, dating • date palm

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 108; Torok (2014), Herodotus In Nubia, 116

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7.94 Ἴωνες δὲ ἑκατὸν νέας παρείχοντο ἐσκευασμένοι ὡς Ἕλληνες. Ἴωνες δὲ ὅσον μὲν χρόνον ἐν Πελοποννήσῳ οἴκεον τὴν νῦν καλεομένην Ἀχαιίην, καὶ πρὶν ἢ Δαναόν τε καὶ Ξοῦθον ἀπικέσθαι ἐς Πελοπόννησον, ὡς Ἕλληνες λέγουσι, ἐκαλέοντο Πελασγοὶ Αἰγιαλέες, ἐπὶ δὲ Ἴωνος τοῦ Ξούθου Ἴωνες.'' None

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7.94 The Ionians furnished a hundred ships; their equipment was like the Greek. These Ionians, as long as they were in the Peloponnese, dwelt in what is now called Achaia, and before Danaus and Xuthus came to the Peloponnese, as the Greeks say, they were called Aegialian Pelasgians. They were named Ionians after Ion the son of Xuthus. '' None

7. Hebrew Bible, Daniel, 9.3, 9.18, 11.14, 11.29-11.30 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Book of Judith, date • Dates (in 2 macc.) • Dating systems • Onias Temple, date of foundation • Prayer of Esther, date of composition • Tefillah, Date • Testaments of the XII Patriarchs, Date

Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 453, 457; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 282, 580; Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 71; Gera (2014), Judith, 184; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 103; Schwartz (2008), 2 Maccabees, 230, 373

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9.3 וָאֶתְּנָה אֶת־פָּנַי אֶל־אֲדֹנָי הָאֱלֹהִים לְבַקֵּשׁ תְּפִלָּה וְתַחֲנוּנִים בְּצוֹם וְשַׂק וָאֵפֶר׃ ^9.18 הַטֵּה אֱלֹהַי אָזְנְךָ וּשֲׁמָע פקחה פְּקַח עֵינֶיךָ וּרְאֵה שֹׁמְמֹתֵינוּ וְהָעִיר אֲשֶׁר־נִקְרָא שִׁמְךָ עָלֶיהָ כִּי לֹא עַל־צִדְקֹתֵינוּ אֲנַחְנוּ מַפִּילִים תַּחֲנוּנֵינוּ לְפָנֶיךָ כִּי עַל־רַחֲמֶיךָ הָרַבִּים׃ ^11.14 וּבָעִתִּים הָהֵם רַבִּים יַעַמְדוּ עַל־מֶלֶךְ הַנֶּגֶב וּבְנֵי פָּרִיצֵי עַמְּךָ יִנַּשְּׂאוּ לְהַעֲמִיד חָזוֹן וְנִכְשָׁלוּ׃ ^11.29 לַמּוֹעֵד יָשׁוּב וּבָא בַנֶּגֶב וְלֹא־תִהְיֶה כָרִאשֹׁנָה וְכָאַחֲרֹנָה׃' ' None

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9.3 And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes. ^9.18 O my God, incline Thine ear, and hear; open Thine eyes, and behold our desolations, and the city upon which Thy name is called; for we do not present our supplications before Thee because of our righteousness, but because of Thy great compassions. ^11.14 And in those times there shall many stand up against the king of the south; also the children of the violent among thy people shall lift themselves up to establish the vision; but they shall stumble. ^11.29 At the time appointed he shall return, and come into the south; but it shall not be in the latter time as it was in the former. ^11.30 For ships of Kittim shall come against him, and he shall be cowed, and he shall return, and have indignation against the holy covet, and shall do his pleasure; and he shall return, and have regard unto them that forsake the holy covet.' ' None

8. Septuagint, 1 Maccabees, 6.55, 11.30, 13.38, 13.41, 16.23 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • 1 maccabees, Dating of • Dates (in 2 macc.) • Maccabees (Books), Dates in Documents • Pseudo-Aristeas, dating of • Pseudo-Hecataeus, On the Jews, dating, terminus post quem • Samaritan Petition, Date • Testaments of the XII Patriarchs, Date • letters, Dating

Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 123, 134, 277; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 281, 383, 1139; Schwartz (2008), 2 Maccabees, 11, 29, 30, 520, 529

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6.55 Then Lysias heard that Philip, whom King Antiochus while still living had appointed to bring up Antiochus his son to be king, ^11.30 King Demetrius to Jonathan his brother and to the nation of the Jews, greeting. ^13.38 All the grants that we have made to you remain valid, and let the strongholds that you have built be your possession. ^13.41 In the one hundred and seventieth year the yoke of the Gentiles was removed from Israel, ^16.23 The rest of the acts of John and his wars and the brave deeds which he did, and the building of the walls which he built, and his achievements,'' None

9. Septuagint, 2 Maccabees, 1.6, 1.10, 1.16, 4.8, 4.11, 5.1, 11.21, 11.23-11.24, 11.33, 15.12-15.14 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • 1 maccabees, Dating of • Book of Judith, date • Correspondence, Royal, in 2 macc., Dating of • Dates (in 2 macc.) • Maccabees (Books), Dates in Documents • Onias Temple, date of foundation • Pseudo-Hecataeus, On the Jews, dating, terminus post quem • Septuagint, Date • Tefillah, Date • letters, Dating

Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 134; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 580, 1138; Gera (2014), Judith, 43, 362, 397; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 103; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 171; Schwartz (2008), 2 Maccabees, 11, 12, 15, 230, 231, 373, 410, 411, 412, 520, 521, 523

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1.6 We are now praying for you here."' "^1.10 Those in Jerusalem and those in Judea and the senate and Judas,To Aristobulus, who is of the family of the anointed priests, teacher of Ptolemy the king, and to the Jews in Egypt,Greeting, and good health.'" "^1.16 Opening the secret door in the ceiling, they threw stones and struck down the leader and his men, and dismembered them and cut off their heads and threw them to the people outside.'" "^4.8 promising the king at an interview three hundred and sixty talents of silver and, from another source of revenue, eighty talents.'" "^4.11 He set aside the existing royal concessions to the Jews, secured through John the father of Eupolemus, who went on the mission to establish friendship and alliance with the Romans; and he destroyed the lawful ways of living and introduced new customs contrary to the law.'" ^5.1 About this time Antiochus made his second invasion of Egypt."' "^11.21 Farewell. The one hundred and forty-eighth year, Dioscorinthius twenty-fourth.'" "^11.23 Now that our father has gone on to the gods, we desire that the subjects of the kingdom be undisturbed in caring for their own affairs.'" '^11.24 We have heard that the Jews do not consent to our father\'s change to Greek customs but prefer their own way of living and ask that their own customs be allowed them."' "^11.33 Farewell. The one hundred and forty-eighth year, Xanthicus fifteenth.'" "^1
5.12 What he saw was this: Onias, who had been high priest, a noble and good man, of modest bearing and gentle manner, one who spoke fittingly and had been trained from childhood in all that belongs to excellence, was praying with outstretched hands for the whole body of the Jews.'" "^1
5.13 Then likewise a man appeared, distinguished by his gray hair and dignity, and of marvelous majesty and authority.'" "^1
5.14 And Onias spoke, saying, 'This is a man who loves the brethren and prays much for the people and the holy city, Jeremiah, the prophet of God.'"' None

10. Septuagint, Ecclesiasticus (Siracides), 50.19 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Tamid tractate, date of composition • Tefillah, Date

Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 580; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 29

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50.19 And the people besought the Lord Most High in prayer before him who is merciful,till the order of worship of the Lord was ended;so they completed his service.'' None

11. Septuagint, Judith, 9.9-9.14 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • Book of Judith, date • Prayer of Esther, date of composition

Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 71; Gera (2014), Judith, 55

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9.9 Behold their pride, and send thy wrath upon their heads; give to me, a widow, the strength to do what I plan. ^9.10 By the deceit of my lips strike down the slave with the prince and the prince with his servant; crush their arrogance by the hand of a woman. ^9.11 "For thy power depends not upon numbers, nor thy might upon men of strength; for thou art God of the lowly, helper of the oppressed, upholder of the weak, protector of the forlorn, savior of those without hope. ^9.12 Hear, O hear me, God of my father, God of the inheritance of Israel, Lord of heaven and earth, Creator of the waters, King of all thy creation, hear my prayer! ^9.13 Make my deceitful words to be their wound and stripe, for they have planned cruel things against thy covet, and against thy consecrated house, and against the top of Zion, and against the house possessed by thy children. ^9.14 And cause thy whole nation and every tribe to know and understand that thou art God, the God of all power and might, and that there is no other who protects the people of Israel but thou alone!"'' None

12. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Birth date • Dead Sea Scrolls, Access to; Dating of

Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 154; Schiffman (1983), Testimony and the Penal Code, 35

13. None, None, nan (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: • Book of Judith, date • Testaments of the XII Patriarchs, Date

Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 286; Gera (2014), Judith, 362

14. Philo of Alexandria, On The Creation of The World, 127 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Archytas, Dating of texts • De Abrahamo, dating • Exposition of the Law, dating • Platonic, dating

Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 15; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 169

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127 On which account it appears to me that they also originally gave letters their names, and acting as became wise men, did give the name to the number seven from the Respect they had for it, and from regard to the dignity inherent in it. But the Romans, adding the letter S, which had been omitted by the Greeks, show still more conspicuously the correct etymological meaning of the word, calling it septem, as derived from semnos, venerable, as has been said before, and from sebasmos, veneration. XLIII. '' None

15. Josephus Flavius, Jewish Antiquities, 11.323, 12.258-12.264, 12.320, 12.385, 13.65, 13.285 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dates (in 2 macc.) • Dating of • Maccabees (Books), Dates in Documents • Maccabees, Date of First Veneration by Christians • Onias Temple, date of foundation • Pseudo-Aristeas, dating of • Pseudo-Hecataeus, On the Jews, dating of, terminus ante quem • Pseudo-Hecataeus, On the Jews, dating, terminus post quem • Samaritan Petition, Date

Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 135, 243, 277, 286; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 383, 384, 385, 386, 387, 388, 389, 400, 480, 1138; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 33, 106, 332, 415; Schwartz (2008), 2 Maccabees, 86, 373

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11.323 τοῦτο δ' εἶναι καὶ τῷ βασιλεῖ συμφέρον εἰς δύο διῃρῆσθαι τὴν ̓Ιουδαίων δύναμιν, ἵνα μὴ ὁμογνωμονοῦν τὸ ἔθνος μηδὲ συνεστός, εἰ νεωτερίσειέν ποτε, χαλεπὸν ᾖ τοῖς βασιλεῦσιν, καθὼς καὶ πρότερον τοῖς ̓Ασσυρίων ἄρξασιν ἐγένετο." ^12.258 πέμψαντες οὖν πρὸς τὸν ̓Αντίοχον πρέσβεις καὶ ἐπιστολὴν ἐδήλουν τὰ ὑπογεγραμμένα: “βασιλεῖ ̓Αντιόχῳ θεῷ ἐπιφανεῖ ὑπόμνημα παρὰ τῶν ἐν Σικίμοις Σιδωνίων.' "^12.259 οἱ ἡμέτεροι πρόγονοι διά τινας αὐχμοὺς τῆς χώρας παρακολουθήσαντες ἀρχαίᾳ τινὶ δεισιδαιμονίᾳ ἔθος ἐποίησαν σέβειν τὴν παρὰ τοῖς ̓Ιουδαίοις λεγομένην σαββάτων ἡμέραν, ἱδρυσάμενοι δὲ ἀνώνυμον ἐν τῷ Γαριζεὶν λεγομένῳ ὄρει ἱερὸν ἔθυον ἐπ' αὐτοῦ τὰς καθηκούσας θυσίας." "^12.261 ἀξιοῦμεν οὖν σε τὸν εὐεργέτην καὶ σωτῆρα προστάξαι ̓Απολλωνίῳ τῷ μεριδάρχῃ καὶ Νικάνορι τῷ τὰ βασιλικὰ πράττοντι μηδὲν ἡμῖν ἐνοχλεῖν προσάπτουσι τὰς τῶν ̓Ιουδαίων αἰτίας, ἡμῶν καὶ τῷ γένει καὶ τοῖς ἔθεσιν ἀλλοτρίων ὑπαρχόντων, προσαγορευθῆναι δὲ τὸ ἀνώνυμον ἱερὸν Διὸς ̔Ελληνίου: γενομένου γὰρ τούτου παυσόμεθα μὲν ἐνοχλούμενοι, τοῖς δ' ἔργοις μετὰ ἀδείας προσανέχοντες μείζονάς σοι ποιήσομεν τὰς προσόδους.”" '^12.262 ταῦτα τῶν Σαμαρέων δεηθέντων ἀντέγραψεν αὐτοῖς ὁ βασιλεὺς τάδε: “βασιλεὺς ̓Αντίοχος Νικάνορι. οἱ ἐν Σικίμοις Σιδώνιοι ἐπέδωκαν τὸ κατακεχωρισμένον ὑπόμνημα.' "^12.263 ἐπεὶ οὖν συμβουλευομένοις ἡμῖν μετὰ τῶν φίλων παρέστησαν οἱ πεμφθέντες ὑπ' αὐτῶν, ὅτι μηδὲν τοῖς τῶν ̓Ιουδαίων ἐγκλήμασι προσήκουσιν, ἀλλὰ τοῖς ̔Ελληνικοῖς ἔθεσιν αἱροῦνται χρώμενοι ζῆν, ἀπολύομέν τε αὐτοὺς τῶν αἰτιῶν, καὶ τὸ παρ' αὐτοῖς ἱερόν, καθάπερ ἠξιώκασι, προσαγορευθήτω Διὸς ̔Ελληνίου.”" '^12.264 ταῦτα δὲ καὶ ̓Απολλωνίῳ τῷ μεριδάρχῃ ἐπέστειλεν ἕκτῳ ἔτει καὶ τεσσαρακοστῷ μηνὸς ̔Εκατομβαιῶνος ̔Υρκανίου ὀκτωκαιδεκάτῃ. ^12.385 πέμψας οὖν τὸν Μενέλαον ὁ βασιλεὺς εἰς Βέροιαν τῆς Συρίας διέφθειρεν ἀρχιερατεύσαντα μὲν ἔτη δέκα, πονηρὸν δὲ γενόμενον καὶ ἀσεβῆ καὶ ἵνα αὐτὸς ἄρχῃ τὸ ἔθνος ἀναγκάσαντα τοὺς ἰδίους παραβῆναι νόμους. ἀρχιερεὺς δὲ ἐγένετο μετὰ τὸν Μενελάου θάνατον ̓́Αλκιμος ὁ καὶ ̓Ιάκιμος κληθείς. ^13.65 “πολλὰς καὶ μεγάλας ὑμῖν χρείας τετελεκὼς ἐν τοῖς κατὰ πόλεμον ἔργοις μετὰ τῆς τοῦ θεοῦ βοηθείας, καὶ γενόμενος ἔν τε τῇ κοίλῃ Συρίᾳ καὶ Φοινίκῃ, καὶ εἰς Λεόντων δὲ πόλιν τοῦ ̔Ηλιοπολίτου σὺν τοῖς ̓Ιουδαίοις καὶ εἰς ἄλλους τόπους ἀφικόμενος τοῦ ἔθνους, ^13.285 Κλεοπάτρα γὰρ ἡ βασίλισσα πρὸς τὸν υἱὸν στασιάζουσα Πτολεμαῖον τὸν Λάθουρον ἐπιλεγόμενον κατέστησεν ἡγεμόνας Χελκίαν καὶ ̓Ανανίαν υἱοὺς ὄντας ̓Ονίου τοῦ οἰκοδομήσαντος τὸν ναὸν ἐν τῷ ̔Ηλιοπολίτῃ νομῷ πρὸς τὸν ἐν τοῖς ̔Ιεροσολύμοις, ὡς καὶ πρόσθεν δεδηλώκαμεν.' " None

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11.323 that it would be for the king’s advantage to have the strength of the Jews divided into two parts, lest when the nation is of one mind, and united, upon any attempt for innovation, it prove troublesome to kings, as it had formerly proved to the kings of Assyria. ^12.258 So they sent ambassadors to Antiochus, and an epistle, whose contents are these: “To king Antiochus the god, Epiphanes, a memorial from the Sidonians, who live at Shechem. ^12.259 Our forefathers, upon certain frequent plagues, and as following a certain ancient superstition, had a custom of observing that day which by the Jews is called the Sabbath. And when they had erected a temple at the mountain called Gerrizzim, though without a name, they offered upon it the proper sacrifices. ^12.261 We therefore beseech thee, our benefactor and Savior, to give order to Apollonius, the governor of this part of the country, and to Nicanor, the procurator of thy affairs, to give us no disturbance, nor to lay to our charge what the Jews are accused for, since we are aliens from their nation, and from their customs; but let our temple, which at present hath no name at all be named the Temple of Jupiter Hellenius. If this were once done, we should be no longer disturbed, but should be more intent on our own occupation with quietness, and so bring in a greater revenue to thee.” ^12.262 When the Samaritans had petitioned for this, the king sent them back the following answer, in an epistle: “King Antiochus to Nicanor. The Sidonians, who live at Shechem, have sent me the memorial enclosed. ^12.263 When therefore we were advising with our friends about it, the messengers sent by them represented to us that they are no way concerned with accusations which belong to the Jews, but choose to live after the customs of the Greeks. Accordingly, we declare them free from such accusations, and order that, agreeable to their petition, their temple be named the Temple of Jupiter Hellenius.” ^12.264 He also sent the like epistle to Apollonius, the governor of that part of the country, in the forty-sixth year, and the eighteenth day of the month Hecatorabeom. ^12.385 So the king sent Menelaus to Berea, a city of Syria, and there had him put to death, when he had been high priest ten years. He had been a wicked and an impious man; and, in order to get the government to himself, had compelled his nation to transgress their own laws. After the death of Menelaus, Alcimus, who was also called Jacimus, was made high priest. ^13.65 “Having done many and great things for you in the affairs of the war, by the assistance of God, and that in Celesyria and Phoenicia, I came at length with the Jews to Leontopolis, and to other places of your nation, ^13.285 for Cleopatra the queen was at variance with her son Ptolemy, who was called Lathyrus, and appointed for her generals Chelcias and Aias, the sons of that Onias who built the temple in the prefecture of Heliopolis, like to that at Jerusalem, as we have elsewhere related.' ' None

16. Josephus Flavius, Jewish War, 1.32-1.33, 4.455-4.475, 7.423 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ain Feshkha (Einot Tsukim), and date production/processing • Callirhoe [Kallirrhoë],date palms in • Dates (in 2 macc.) • En Gedi, date palms in • Jericho, date and balsam plantations in • Onias Temple, date of foundation • Qumran and pharmacological production, date honey/wine, processing of • Solinus' essenes,dates, use of • date palms • date palms, and Essenes • date palms, and date honey • date palms, as Judaean symbol • date palms, as medicinal plants

Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 4, 33, 103, 104, 106, 332, 415; Schwartz (2008), 2 Maccabees, 12, 230; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 226, 311, 313, 314, 315, 318, 337; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 66

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1.32 ̓Εφ' οἷς χαλεπήνας ̔Ηρώδης ὥρμησεν μὲν ἀμύνασθαι Μαχαιρᾶν ὡς πολέμιον, κρατήσας δὲ τῆς ὀργῆς ἤλαυνεν πρὸς ̓Αντώνιον κατηγορήσων τῆς Μαχαιρᾶ παρανομίας. ὁ δ' ἐν διαλογισμῷ τῶν ἡμαρτημένων γενόμενος ταχέως μεταδιώκει τε τὸν βασιλέα καὶ πολλὰ δεηθεὶς ἑαυτῷ διαλλάττει." "^1.32 οἱ δὲ καταφυγόντες πρὸς ̓Αντίοχον ἱκέτευσαν αὐτοῖς ἡγεμόσι χρώμενον εἰς τὴν ̓Ιουδαίαν ἐμβαλεῖν. πείθεται δ' ὁ βασιλεὺς ὡρμημένος πάλαι, καὶ μετὰ πλείστης δυνάμεως αὐτὸς ὁρμήσας τήν τε πόλιν αἱρεῖ κατὰ κράτος καὶ πολὺ πλῆθος τῶν Πτολεμαίῳ προσεχόντων ἀναιρεῖ, ταῖς τε ἁρπαγαῖς ἀνέδην ἐπαφιεὶς τοὺς στρατιώτας αὐτὸς καὶ τὸν ναὸν ἐσύλησε καὶ τὸν ἐνδελεχισμὸν τῶν καθ' ἡμέραν ἐναγισμῶν ἔπαυσεν ἐπ' ἔτη τρία καὶ μῆνας ἕξ." "^1.33 καὶ προσέβαλλεν μὲν συνεχῶς τῷ φρουρίῳ, πρὶν δὲ ἑλεῖν χειμῶνι βιασθεὶς χαλεπωτάτῳ ταῖς πλησίον ἐνστρατοπεδεύεται κώμαις. ἐπεὶ δ' αὐτῷ μετ' ὀλίγας ἡμέρας καὶ τὸ δεύτερον παρὰ ̓Αντωνίου τάγμα συνέμιξεν, δείσαντες τὴν ἰσχὺν οἱ πολέμιοι διὰ νυκτὸς ἐξέλιπον τὸ ἔρυμα." '^1.33 ὁ δ' ἀρχιερεὺς ̓Ονίας πρὸς Πτολεμαῖον διαφυγὼν καὶ παρ' αὐτοῦ λαβὼν τόπον ἐν τῷ ̔Ηλιοπολίτῃ νομῷ πολίχνην τε τοῖς ̔Ιεροσολύμοις ἀπεικασμένην καὶ ναὸν ἔκτισεν ὅμοιον: περὶ ὧν αὖθις κατὰ χώραν δηλώσομεν." "^4.455 ἡ μέση δὲ τῶν δύο ὀρέων χώρα τὸ μέγα πεδίον καλεῖται, ἀπὸ κώμης Γινναβρὶν διῆκον μέχρι τῆς ̓Ασφαλτίτιδος.' "^4.456 ἔστι δὲ αὐτοῦ μῆκος μὲν σταδίων χιλίων διακοσίων, εὖρος δ' εἴκοσι καὶ ἑκατόν, καὶ μέσον ὑπὸ τοῦ ̓Ιορδάνου τέμνεται λίμνας τε ἔχει τήν τε ̓Ασφαλτῖτιν καὶ τὴν Τιβεριέων φύσιν ἐναντίας: ἡ μὲν γὰρ ἁλμυρώδης καὶ ἄγονος, ἡ Τιβεριέων δὲ γλυκεῖα καὶ γόνιμος." "^4.457 ἐκπυροῦται δὲ ὥρᾳ θέρους τὸ πεδίον καὶ δι' ὑπερβολὴν αὐχμοῦ περιέχει νοσώδη τὸν ἀέρα:" '^4.458 πᾶν γὰρ ἄνυδρον πλὴν τοῦ ̓Ιορδάνου, παρὸ καὶ τοὺς μὲν ἐπὶ ταῖς ὄχθαις φοινικῶνας εὐθαλεστέρους καὶ πολυφορωτέρους εἶναι συμβέβηκεν, ἧττον δὲ τοὺς πόρρω κεχωρισμένους. ^4.459 Παρὰ μέντοι τὴν ̔Ιεριχοῦν ἐστι πηγὴ δαψιλής τε καὶ πρὸς ἀρδείας λιπαρωτάτη παρὰ τὴν παλαιὰν ἀναβλύζουσα πόλιν, ἣν ̓Ιησοῦς ὁ Ναυῆ παῖς στρατηγὸς ̔Εβραίων πρώτην εἷλε γῆς Χαναναίων δορίκτητον. ^4.461 ὃς ἐπιξενωθεὶς τοῖς κατὰ τὴν ̔Ιεριχοῦν, περισσὸν δή τι φιλοφρονησαμένων αὐτὸν τῶν ἀνθρώπων αὐτούς τε ἀμείβεται καὶ τὴν χώραν αἰωνίῳ χάριτι. ^4.462 προελθὼν γὰρ ἐπὶ τὴν πηγὴν καὶ καταβαλὼν εἰς τὸ ῥεῦμα πλῆρες ἁλῶν ἀγγεῖον κεράμου, ἔπειτα εἰς οὐρανὸν δεξιὰν ἀνατείνας δικαίαν κἀπὶ γῆς σπονδὰς μειλικτηρίους χεόμενος, τὴν μὲν ᾐτεῖτο μαλάξαι τὸ ῥεῦμα καὶ γλυκυτέρας φλέβας ἀνοῖξαι,' "^4.463 τὸν δὲ ἐγκεράσασθαι τῷ ῥεύματι γονιμωτέρους τε ἀέρας δοῦναί τε ἅμα καὶ καρπῶν εὐθηνίαν τοῖς ἐπιχωρίοις καὶ τέκνων διαδοχήν, μηδ' ἐπιλιπεῖν αὐτοῖς τὸ τούτων γεννητικὸν ὕδωρ, ἕως μένουσι δίκαιοι." '^4.464 ταύταις ταῖς εὐχαῖς πολλὰ προσχειρουργήσας ἐξ ἐπιστήμης ἔτρεψε τὴν πηγήν, καὶ τὸ πρὶν ὀρφανίας αὐτοῖς καὶ λιμοῦ παραίτιον ὕδωρ ἔκτοτε εὐτεκνίας καὶ κόρου χορηγὸν κατέστη. ^4.465 τοσαύτην γοῦν ἐν ταῖς ἀρδείαις ἔχει δύναμιν ὡς, εἰ καὶ μόνον ἐφάψαιτο τῆς χώρας, νοστιμώτερον εἶναι τῶν μέχρι κόρου χρονιζόντων. ^4.466 παρὸ καὶ τῶν μὲν δαψιλεστέρως χρωμένων ἡ ὄνησίς ἐστιν ὀλίγη, τούτου δὲ τοῦ ὀλίγου χορηγία δαψιλής.' "^4.467 ἄρδει γοῦν πλέονα τῶν ἄλλων ἁπάντων, καὶ πεδίον μὲν ἔπεισιν ἑβδομήκοντα σταδίων μῆκος εὖρος δ' εἴκοσιν, ἐκτρέφει δ' ἐν αὐτῷ παραδείσους καλλίστους τε καὶ πυκνοτάτους." '^4.468 τῶν δὲ φοινίκων ἐπαρδομένων γένη πολλὰ ταῖς γεύσεσι καὶ ταῖς παρηγορίαις διάφορα: τούτων οἱ πιότεροι πατούμενοι καὶ μέλι δαψιλὲς ἀνιᾶσιν οὐ πολλῷ τοῦ λοιποῦ χεῖρον. ^4.469 καὶ μελιττοτρόφος δὲ ἡ χώρα: φέρει δὲ καὶ ὀποβάλσαμον, ὃ δὴ τιμιώτατον τῶν τῇδε καρπῶν, κύπρον τε καὶ μυροβάλανον, ὡς οὐκ ἂν ἁμαρτεῖν τινα εἰπόντα θεῖον εἶναι τὸ χωρίον, ἐν ᾧ δαψιλῆ τὰ σπανιώτατα καὶ κάλλιστα γεννᾶται. ^4.471 αἴτιόν μοι δοκεῖ τὸ θερμὸν τῶν ἀέρων καὶ τὸ τῶν ὑδάτων εὔτονον, τῶν μὲν προκαλουμένων τὰ φυόμενα καὶ διαχεόντων, τῆς δὲ ἰκμάδος ῥιζούσης ἕκαστον ἰσχυρῶς καὶ χορηγούσης τὴν ἐν θέρει δύναμιν: περικαὲς δέ ἐστιν οὕτως τὸ χωρίον, ὡς μηδένα ῥᾳδίως προϊέναι. ^4.472 τὸ δὲ ὕδωρ πρὸ ἀνατολῆς ἀντλούμενον, ἔπειτα ἐξαιθριασθὲν γίνεται ψυχρότατον καὶ τὴν ἐναντίαν πρὸς τὸ περιέχον φύσιν λαμβάνει, χειμῶνος δὲ ἀνάπαλιν χλιαίνεται καὶ τοῖς ἐμβαίνουσι γίνεται προσηνέστατον. ^4.473 ἔστι δὲ καὶ τὸ περιέχον οὕτως εὔκρατον, ὡς λινοῦν ἀμφιέννυσθαι τοὺς ἐπιχωρίους νιφομένης τῆς ἄλλης ̓Ιουδαίας. ^4.474 ἀπέχει δὲ ἀπὸ ̔Ιεροσολύμων μὲν σταδίους ἑκατὸν πεντήκοντα, τοῦ δὲ ̓Ιορδάνου ἑξήκοντα, καὶ τὸ μὲν μέχρι ̔Ιεροσολύμων αὐτῆς ἔρημον καὶ πετρῶδες, τὸ δὲ μέχρι τοῦ ̓Ιορδάνου καὶ τῆς ̓Ασφαλτίτιδος χθαμαλώτερον μέν, ἔρημον δὲ ὁμοίως καὶ ἄκαρπον. ^4.475 ἀλλὰ γὰρ τὰ μὲν περὶ ̔Ιεριχοῦν εὐδαιμονεστάτην οὖσαν ἀποχρώντως δεδήλωται.' "^7.423 ̓Ονίας Σίμωνος υἱός, εἷς τῶν ἐν ̔Ιεροσολύμοις ἀρχιερέων, φεύγων ̓Αντίοχον τὸν Συρίας βασιλέα πολεμοῦντα τοῖς ̓Ιουδαίοις ἧκεν εἰς ̓Αλεξάνδρειαν, καὶ δεξαμένου Πτολεμαίου φιλοφρόνως αὐτὸν διὰ τὴν πρὸς ̓Αντίοχον ἀπέχθειαν ἔφη σύμμαχον αὐτῷ ποιήσειν τὸ τῶν ̓Ιουδαίων ἔθνος, εἰ πεισθείη τοῖς ὑπ' αὐτοῦ λεγομένοις." " None

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1.32 7. Hereupon Herod was very angry at him, and was going to fight against Macheras as his enemy; but he restrained his indignation, and marched to Antony to accuse Macheras of mal-administration. But Macheras was made sensible of his offenses, and followed after the king immediately, and earnestly begged and obtained that he would be reconciled to him. ^1.32 who fled to Antiochus, and besought him to make use of them for his leaders, and to make an expedition into Judea. The king being thereto disposed beforehand, complied with them, and came upon the Jews with a great army, and took their city by force, and slew a great multitude of those that favored Ptolemy, and sent out his soldiers to plunder them without mercy. He also spoiled the temple, and put a stop to the constant practice of offering a daily sacrifice of expiation for three years and six months. ^1.33 But Onias, the high priest, fled to Ptolemy, and received a place from him in the Nomus of Heliopolis, where he built a city resembling Jerusalem, and a temple that was like its temple, concerning which we shall speak more in its proper place hereafter. ^1.33 He also made an immediate and continual attack upon the fortress. Yet was he forced, by a most terrible storm, to pitch his camp in the neighboring villages before he could take it. But when, after a few days’ time, the second legion, that came from Antony, joined themselves to him, the enemy were affrighted at his power, and left their fortifications in the nighttime. ^4.455 Now the region that lies in the middle between these ridges of mountains is called the Great Plain; it reaches from the village Ginnabris, as far as the lake Asphaltitis; ^4.456 its length is two hundred and thirty furlongs, and its breadth a hundred and twenty, and it is divided in the midst by Jordan. It hath two lakes in it, that of Asphaltitis, and that of Tiberias, whose natures are opposite to each other; for the former is salt and unfruitful, but that of Tiberias is sweet and fruitful. ^4.457 This plain is much burnt up in summertime, and, by reason of the extraordinary heat, contains a very unwholesome air; ^4.458 it is all destitute of water excepting the river Jordan, which water of Jordan is the occasion why those plantations of palm trees that are near its banks are more flourishing, and much more fruitful, as are those that are remote from it not so flourishing, or fruitful. ^4.459 3. Notwithstanding which, there is a fountain by Jericho, that runs plentifully, and is very fit for watering the ground; it arises near the old city, which Joshua, the son of Nun, the general of the Hebrews, took the first of all the cities of the land of Canaan, by right of war. ^4.461 who, when he once was the guest of the people at Jericho, and the men of the place had treated him very kindly, he both made them amends as well as the country, by a lasting favor; ^4.462 for he went out of the city to this fountain, and threw into the current an earthen vessel full of salt; after which he stretched out his righteous hand unto heaven, and, pouring out a mild drink-offering, he made this supplication,—That the current might be mollified, and that the veins of fresh water might be opened; ^4.463 that God also would bring into the place a more temperate and fertile air for the current, and would bestow upon the people of that country plenty of the fruits of the earth, and a succession of children; and that this prolific water might never fail them, while they continued to be righteous. ^4.464 To these prayers Elisha joined proper operations of his hands, after a skillful manner, and changed the fountain; and that water, which had been the occasion of barrenness and famine before, from that time did supply a numerous posterity, and afforded great abundance to the country. ^4.465 Accordingly, the power of it is so great in watering the ground, that if it does but once touch a country, it affords a sweeter nourishment than other waters do, when they lie so long upon them, till they are satiated with them. ^4.466 For which reason, the advantage gained from other waters, when they flow in great plenty, is but small, while that of this water is great when it flows even in little quantities. ^4.467 Accordingly, it waters a larger space of ground than any other waters do, and passes along a plain of seventy furlongs long, and twenty broad; wherein it affords nourishment to those most excellent gardens that are thick set with trees. ^4.468 There are in it many sorts of palm trees that are watered by it, different from each other in taste and name; the better sort of them, when they are pressed, yield an excellent kind of honey, not much inferior in sweetness to other honey. ^4.469 This country withal produces honey from bees; it also bears that balsam which is the most precious of all the fruits in that place, cypress trees also, and those that bear myrobalanum; so that he who should pronounce this place to be divine would not be mistaken, wherein is such plenty of trees produced as are very rare, and of the most excellent sort. ^4.471 the cause of which seems to me to be the warmth of the air, and the fertility of the waters; the warmth calling forth the sprouts, and making them spread, and the moisture making every one of them take root firmly, and supplying that virtue which it stands in need of in summertime. Now this country is then so sadly burnt up, that nobody cares to come at it; ^4.472 and if the water be drawn up before sunrising, and after that exposed to the air, it becomes exceeding cold, and becomes of a nature quite contrary to the ambient air; ^4.473 as in winter again it becomes warm; and if you go into it, it appears very gentle. The ambient air is here also of so good a temperature, that the people of the country are clothed in linen-only, even when snow covers the rest of Judea. ^4.474 This place is one hundred and fifty furlongs from Jerusalem, and sixty from Jordan. The country, as far as Jerusalem, is desert and stony; but that as far as Jordan and the lake Asphaltitis lies lower indeed, though it be equally desert and barren. ^4.475 But so much shall suffice to have been said about Jericho, and of the great happiness of its situation. ^7.423 Onias, the son of Simon, one of the Jewish high priests, fled from Antiochus the king of Syria, when he made war with the Jews, and came to Alexandria; and as Ptolemy received him very kindly, on account of his hatred to Antiochus, he assured him, that if he would comply with his proposal, he would bring all the Jews to his assistance;' ' None

17. New Testament, Mark, 15.42 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Book of Judith, date • Mareotis, Lake, date and writing of

Found in books: Gera (2014), Judith, 266; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 118

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15.42 Καὶ ἤδη ὀψίας γενομένης, ἐπεὶ ἦν παρασκευή, ὅ ἐστιν προσάββατον,'' None

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15.42 When evening had now come, because it was the Preparation Day, that is, the day before the Sabbath, '' None

18. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Martyrdom of Polycarp, Dating • Martyrdom of Polycarp, dating of

Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 238; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 69

19. Anon., Marytrdom of Polycarp, 5.1, 7.1, 8.1, 20.1 (2nd cent. CE - missingth cent. CE)
Tagged with subjects: • Easter, calculation of date • Martyrdom of Polycarp, Dating • Martyrdom of Polycarp, dating of • Polycarp, Date of martyrdom • Tatian and Celsus,, dating of Celsus’ True Doctrine and Tatian’s Oration • cult of saints, dating of • date, of Polycarp's martyrdom • date, of Quintus' (abortive) martyrdom • date, of origin of Montanism

Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 47; Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 237, 241; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 63, 69, 73; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 156; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 228, 229

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5.1 1 But the most wonderful Polycarp, when he first heard it, was not disturbed, but wished to remain in the city; but the majority persuaded him to go away quietly, and he went out quietly to a farm, not far distant from the city, and stayed with a few friends, doing nothing but pray night and day for all, and for the Churches throughout the world, as was his custom. ^7.1 1 Taking the slave then police and cavalry went out on Friday about supper-time, with their usual arms, as if they were advancing against a robber. And late in the evening they came up together against him and found him lying in an upper room. And he might have departed to another place, but would not, saying, "the will of God be done." ^8.1 1 Now when he had at last finished his prayer, after remembering all who had ever even come his way, both small and great, high and low, and the whole Catholic Church throughout the world, the hour came for departure, and they set him on an ass, and led him into the city, on a "great Sabbath day." ^20.1 1 You, indeed, asked that the events should be explained to you at length, but we have for the present explained them in summary by our brother Marcion; therefore when you have heard these things, send the letter to the brethren further on, that they also may glorify the Lord, who takes his chosen ones from his own servants. ' ' None

20. Pliny The Younger, Letters, 7.2, 9.36, 9.40 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • dating

Found in books: Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 170; Hitch (2017), Animal sacrifice in the ancient Greek world, 170

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7.2 To Justus. How can you reconcile your statement that you are kept constantly busy by your never-ceasing engagements, with your request for something of mine to read, when, as a rule, it is all I can do to get people with plenty of leisure to waste time over my writings? I will therefore let the summer go by, when you are always busy and have no time to yourself, and as soon as winter comes - when I suppose you will at least have some leisure at nights - I will look among my trifles for something suitable to lay before you. In the meantime, I shall do well if my letters do not bore you, but, as that is inevitable, they shall be as brief as possible. Farewell. ^9.36 To Fuscus. You ask me how I spend the day on my Tuscan villa in summer time. Well, I wake at my own sweet will, usually about the first hour, though it is often before, and rarely later. I keep my windows shut, for it is remarkable how, when all is still and in darkness, and I am withdrawn from distracting influences and am left to myself, and free to do what I like, my thoughts are not led by my eyes, but my eyes by my thoughts; and so my eyes, when they have nothing else to look at, only see the objects which are present before my mind. If I have anything on hand, I think it over, and weigh every word as carefully as though I were actually writing or revising, and in this way I get through more or less work, according as the subject is easy or difficult to compose and bear in mind. I call for a shorthand writer, and, after letting in the daylight, I dictate the passages which I have composed, then he leaves me, and I send for him again, and once again dismiss him. At the fourth or fifth hour, according as the weather tempts me - for I have no fixed and settled plan for the day - I betake myself to my terrace or covered portico, and there again I resume my thinking and dictating. I ride in my carriage, and still continue my mental occupation, just as when I am walking or lying down. My concentration of thought is unaffected, or rather is refreshed by the change. Then I snatch a brief sleep and again walk, and afterwards read aloud a Greek or Latin speech, as clearly and distinctly as I can, not so much to exercise the vocal organs as to help my digestion, though it does at the same time strengthen my voice. I take another walk, then I am anointed, and take exercise and a bath. While I am at dinner, if I am dining with my wife or a few friends, a book is read to us, and afterwards we hear a comic actor or a musician; then I walk with my attendants, some of whom are men of learning. Thus the evening is passed away with talk on all sorts of subjects, and even the longest day is soon done. Sometimes I vary this routine, for, if I have been lying down, or walking for any length of time, as soon as I have had my sleep and read aloud, I ride on horseback instead of in a carriage, as it takes less time, and one gets over the ground faster. My friends come in from the neighbouring towns to see me, and take up part of the day, and occasionally, when I am tired, I welcome their call as a pleasant relief. Sometimes I go hunting, but never without my tablets, so that though I may take no game, I still have something to bring back with me. Part of my time too is given to my tets - though in their opinion not enough - and their clownish complaints give me a fresh zest for my literary work and my round of engagements in town. Farewell. ^9.40 To Fuscus. You say that you were very pleased to receive my letter * describing how I spend my leisure time in summer at my Tuscan villa, and you ask what changes I make in my routine in winter time at my Laurentine house. None at all, unless it be that I do without a sleep at midday and steal a good deal of the night, either before daybreak or after sunset, and if, as often happens in winter, I find I have some urgent business on hand, then I forego listening to a comic actor or music after dinner, and instead, I revise again and again what I have dictated, and at the same time improve my memory by making frequent corrections. So now you know my routine both in summer and winter, and to these you may add the spring and autumn, which come between the two other seasons. During these I take care to lose nothing of the days, and also nibble a little bit off the nights. Farewell. %%% '' None

21. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Bavli, dating of anonymous sections • Middle Persian (literature), date of • Tefillah, Date

Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 568; Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 149; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 75; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 75

^11b (ישעיהו מה, ז) יוצר אור ובורא חשך,לימא יוצר אור ובורא נוגה,כדכתיב קאמרינן,אלא מעתה (ישעיהו מה, ז) עושה שלום ובורא רע מי קא אמרינן כדכתיב אלא כתיב רע וקרינן הכל לישנא מעליא הכא נמי לימא נוגה לישנא מעליא,אלא אמר רבא כדי להזכיר מדת יום בלילה ומדת לילה ביום,בשלמא מדת לילה ביום כדאמרינן יוצר אור ובורא חשך אלא מדת יום בלילה היכי משכחת לה,אמר אביי גולל אור מפני חשך וחשך מפני אור,ואידך מאי היא אמר רב יהודה אמר שמואל אהבה רבה וכן אורי ליה רבי אלעזר לר\' פדת בריה אהבה רבה,תניא נמי הכי אין אומרים אהבת עולם אלא אהבה רבה ורבנן אמרי אהבת עולם וכן הוא אומר (ירמיהו לא, ג) ואהבת עולם אהבתיך על כן משכתיך חסד,א"ר יהודה אמר שמואל השכים לשנות עד שלא קרא ק"ש צריך לברך משקרא ק"ש א"צ לברך שכבר נפטר באהבה רבה,אמר רב הונא למקרא צריך לברך ולמדרש א"צ לברך,ור\' אלעזר אמר למקרא ולמדרש צריך לברך למשנה א"צ לברך,ור\' יוחנן אמר אף למשנה נמי צריך לברך אבל לתלמוד א"צ לברך,ורבא אמר אף לתלמוד צריך (לחזור ו) לברך,דאמר רב חייא בר אשי זימנין סגיאין הוה קאימנא קמיה דרב לתנויי פרקין בספרא דבי רב הוה מקדים וקא משי ידיה ובריך ומתני לן פרקין.,מאי מברך א"ר יהודה אמר שמואל אשר קדשנו במצותיו וצונו לעסוק בדברי תורה,ור\' יוחנן מסיים בה הכי הערב נא ה\' אלהינו את דברי תורתך בפינו ובפיפיות עמך בית ישראל ונהיה אנחנו וצאצאינו וצאצאי עמך בית ישראל כלנו יודעי שמך ועוסקי תורתך ברוך אתה ה\' המלמד תורה לעמו ישראל,ורב המנונא אמר אשר בחר בנו מכל העמים ונתן לנו את תורתו ברוך אתה ה\' נותן התורה אמר רב המנונא זו היא מעולה שבברכות,הלכך לימרינהו לכולהו:,תנן התם אמר להם הממונה ברכו ברכה אחת והם ברכו וקראו עשרת הדברות שמע והיה אם שמוע ויאמר וברכו את העם ג\' ברכות אמת ויציב ועבודה וברכת כהנים ובשבת מוסיפין ברכה אחת למשמר היוצא,מאי ברכה אחת כי הא דרבי אבא ור\' יוסי בר אבא אקלעו לההוא אתרא בעו מנייהו מאי ברכה אחת לא הוה בידייהו ואתו שיילוהו לרב מתנה לא הוה בידיה אתו שיילוהו לרב יהודה אמר להו הכי אמר שמואל אהבה רבה,ואמר רבי זריקא אמר רבי אמי א"ר שמעון בן לקיש יוצר אור כי אתא רב יצחק בר יוסף אמר הא דרבי זריקא לאו בפירוש אתמר אלא מכללא אתמר דאמר ר\' זריקא א"ר אמי אמר ר\' שמעון בן לקיש זאת אומרת ברכות אין מעכבות זו את זו,אי אמרת בשלמא יוצר אור הוו אמרי היינו דברכות אין מעכבות זו את זו דלא קא אמרי אהבה רבה'^34a חברותא כלפי שמיא מי איכא אי לא כוון דעתיה מעיקרא מחינן ליה במרזפתא דנפחא עד דמכוין דעתיה:,

^11b “Who forms light and creates darkness, Who makes peace and creates evil, I am the Lord Who does all these things” (Isaiah 45:7).,With regard to this formula of the blessing, the Gemara asks: Let him say the following formula instead: Who forms light and creates brightness, so as not to mention darkness, which has negative connotations.,The Gemara answers: We say the blessing as the verse is written in the Bible and do not alter the formula that appears in the verse.,The Gemara strongly objects: But if so, what about the continuation of the verse: “Who makes peace and creates evil”? Do we say this blessing as it is written in the Bible? Rather, it is written evil and we euphemistically recite the blessing all things to avoid mention of evil. Here, too, let us euphemistically say brightness instead of darkness.,Rather, Rava said: The reason we recite: “Who creates darkness” is in order to mention the attribute of day at night and the attribute of night during the day, and thereby unify day and night as different parts of a single entity.,The Gemara continues and asks: Granted, the attribute of night is mentioned during the day, as we say: Who forms light and creates darkness, but where do you find the attribute of day mentioned at night? In the blessing over the radiant lights recited at night there is no mention of “Who forms light.”,Abaye said: Nevertheless, the attribute of day is mentioned at night in the words: Rolling away light before the darkness and darkness before the light.,The Gemara asks: And what is the formula of the other blessing recited before Shema? Rav Yehuda said in the name of Shmuel: An abounding love ahava rabba. And Rabbi Elazar instructed his son, Rabbi Pedat, to also say: An abounding love.,That was also taught in a baraita: One does not recite: An eternal love ahavat olam; rather, one recites: An abounding love. And the Rabbis say that one recites: An eternal love, and so it says: “And an eternal love I have loved you, therefore I have drawn you with kindness” (Jeremiah 31:2).,The blessing: An abounding love, is about God’s love for us and includes praise for His giving us the Torah. Therefore, Rav Yehuda said that Shmuel said: One who arose to study, until he recites Shema he must recite a special blessing over the Torah. If he already recited Shema he need not recite that blessing, as he has exempted himself by reciting the blessing of: An abounding love, which includes the components of the blessing over the Torah.,Having mentioned the blessing recited over Torah, the Gemara focuses on a dispute over what constitutes Torah in terms of requiring a blessing. Rav Huna said: For the study of Bible, one must recite a blessing, as it is the word of God, and for halakhic midrash, the derivation of halakhot from verses, one need not recite a blessing.,And Rabbi Elazar said: For Bible and midrash, which includes halakhot derived from verses themselves, one must recite a blessing; for Mishna, which is only comprised of halakhic rulings issued by the Sages, one need not recite a blessing.,And Rabbi Yoḥa said: Even for Mishna, which includes final, binding halakhic rulings, one must recite a blessing as well, but for Talmud, which comprises a study of the Mishna and the rationales for its rulings, one need not recite a blessing.,And Rava said: Even for Talmud, which is the means to analyze the significance of the halakhot, and is the only form of Torah study that leads one to its true meaning, one must recite a blessing.,This statement is supported by the practical halakha derived from observation of Rav’s practice. His student, Rav Ḥiyya bar Ashi, said: Many times I stood before Rav to study our chapter in the Sifra, also known as Torat Kohanim, the halakhic midrash on Leviticus, of the school of Rav, and I saw that Rav would first wash his hands, then recite a blessing, and only then he would teach us our chapter. This demonstrates that even before their study of Torat Kohanim, which, due to Rav’s explanation of the reasons behind the halakhot, was the equivalent of studying Talmud, one must recite a blessing.,The Gemara clarifies: What formula of blessings does he recite? There is a dispute over the formula of the blessings as well. Rav Yehuda said that Shmuel said: The formula of this blessing is like the standard formula for blessings recited over other mitzvot: Blessed are You, Lord our God, King of the universe, Who sanctified us with his mitzvot and commanded us to engage in matters of Torah.,And Rabbi Yoḥa concludes the blessing by adding the following: Lord our God, make the words of Your Torah sweet in our mouths and in the mouths of Your people, the house of Israel, so that we and our descendants and the descendants of Your people, the house of Israel, may be those who know Your name and engage in Your Torah. Blessed are You, Lord, Who teaches Torah to His people Israel.,And Rav Hamnuna said an additional formula: Who has chosen us from all the peoples and given us His Torah. Blessed are You, Lord, Giver of the Torah. With regard to this formula, Rav Hamnuna said: This concise blessing is the most outstanding of all the blessings over the Torah, as it combines thanks to God for giving us the Torah as well as acclaim for the Torah and for Israel.,Since several formulas for the blessing over Torah were suggested, each with its own distinct advantage, the Gemara concludes: Therefore, let us recite them all as blessings over the Torah.,The Gemara returns to dealing with the blessings that accompany Shema, and describes the practice in the Temple. We learned there, in a mishna in tractate Tamid: In the morning the deputy High Priest appointed to oversee activity in the Temple, said to the priests who were members of the priestly watch mishmar on duty that week: Recite a single blessing. The members of the priestly watch recited a blessing, and read the Ten Commandments, Shema, VeHaya im Shamoa and VaYomer, the standard recitation of Shema. Additionally, they blessed the people with three blessings. These blessings were: True and Firm, the blessing of redemption recited after Shema; Avoda, service, the special blessing recited over God’s acceptance of the sacrifices with favor, similar to the blessing of Temple Service recited in the Amida prayer; and the priestly benediction, recited in the form of a prayer without the outstretched hands that usually accompany that blessing (Tosafot). And on Shabbat one blessing is added to bless the outgoing priestly watch, as the watch serving in the Temple was replaced on Shabbat.,Certain details in this mishna are not sufficiently clear. First, what is the single blessing that the deputy High Priest instructed the guards to recite? The Gemara relates: It is like the incident where Rabbi Abba and Rabbi Yosei bar Abba happened to visit a certain unnamed place, and the people there asked them: What is the single blessing mentioned in the mishna? They did not have an answer readily available. So they came and asked Rav Mattana, and he too did not have an answer readily available. They came and asked Rav Yehuda, and he told them: Shmuel said as follows: An abounding love is the single blessing recited by the priestly watch.,Rabbi Zerika said that Rabbi Ami said that Rabbi Shimon ben Lakish said a different answer: This single blessing is: Who creates light. That was how Rabbi Shimon ben Lakish’s statement was received in Babylonia, yet when Rav Yitzḥak bar Yosef came from Eretz Yisrael to Babylonia, he said that this halakha was not a direct quote of a statement by Rabbi Shimon ben Lakish. That which Rabbi Zerika said was not stated explicitly by Rabbi Shimon ben Lakish, but rather it was inferred from another statement. As Rabbi Zerika said that Rabbi Ami said that Rabbi Shimon ben Lakish said: From the expression: Recite a single blessing, in the mishna in tractate Tamid, it follows that failure to recite one of the blessings recited before Shema does not prevent one from reciting the other. This means that if only one of the blessings was recited, the obligation to recite that blessing was fulfilled, as the two blessings are not mutually dependent.,The conclusion was drawn from Rabbi Shimon ben Lakish’s statement that he held that the single blessing recited was: Who creates light. The considerations that led the Sages to that conclusion were: Granted, if you say that they would recite: Who creates light, then the conclusion of Reish Lakish, that failure to recite one of the blessings recited before Shema does not prevent one from reciting the other, is understandable, as they recited: Who creates light, and did not recite: An abounding love, and they nonetheless fulfilled their obligation.'^34a Can one have that degree of familiarity with Heaven, to the extent that he can take his words lightly and say them however he likes? If he did not focus his attention initially, we beat him with a blacksmith’s hammer until he focuses his attention, as conduct of that sort is unacceptable.,(If one says: “May the good bless You,” this is a path of heresy.) One who is passing before the ark, as prayer leader, and erred, another should immediately pass in his place, and at that moment, this replacement should not refuse in the interest of courtesy. The Amida prayer was interrupted and he should replace him as quickly as possible. From where does the replacement commence? From the beginning of the blessing in which the former had erred.,In order to prevent the prayer leader from erring in his prayer, it was said that one who passes before the ark should not respond amen after the blessing of the priests, because of potential confusion. Since the mishna is describing a situation in which he was praying without a prayer book, responding amen would interrupt the order of the prayer and potentially lead him to begin a different blessing. For this reason, even if there is no priest other than the communal prayer leader, he does not lift his hands to bless the people, lest he become confused. And, however, if he is certain that he can lift his hands and resume his prayer without becoming confused, he is permitted to recite the blessing.,Amida prayer should not refuse when approached. The Gemara cites the general halakha with regard to proper conduct when one is approached to serve as prayer leader. The Sages taught in a baraita: One who is approached to pass before the ark to serve as prayer leader, for the sake of propriety should refuse, to avoid creating the impression that he is too eager. And if he does not refuse, but jumps at the opportunity, he is like cooked food without salt, which is to say that he acts in bad taste. However, if he refuses too much this is similarly inappropriate, as he is like cooked food that was ruined by too much salt. So how should he act? The appropriate conduct when approached to serve as communal prayer leader is as follows: When approached the first time, one should refuse; the second time, one should vacillate like a wick that has just begun to catch a flame but is not yet burning; and the third time, he should stretch his legs and descend before the ark.,On this note, the Gemara cites that which the Sages taught in a baraita: There are three things that are harmful in excess but are beneficial when used sparingly. They are: Leavening in dough, salt in a cooked dish and refusal for the sake of propriety.,The mishna states that when one replaces the communal prayer leader, he commences from the beginning of the blessing in which the former had erred. However that is not universally true, as Rav Huna said: One who erred in any of the first three blessings he must return to the beginning of the Amida prayer because the first three blessing comprise a single entity. Likewise, if one erred in any of the thirteen middle blessings, he returns to the blessing of: You grace humanity, the first of the middle blessings. If one erred in any of the three final blessings, he must return to the blessing of Temple service, which is the first of the final blessings.,And Rav Asi disputes one aspect of Rav Huna’s opinion, as he said: The middle blessings have no set order. If one erred in any of them he may insert it at whatever point he becomes aware of his error.,Rav Sheshet raised an objection based on a baraita: From where does he commence repetition of the Amida prayer? He commences from the beginning of the blessing in which the former had erred. If so, this is a conclusive refutation of Rav Huna’s opinion, as Rav Huna said that if one erred in one of the middle blessings, he returns to the beginning of the middle blessings, not to the beginning of that particular blessing.,Rav Huna could have said to you: The middle blessings are all considered one blessing; commencing from the beginning of the blessing means returning to the beginning of the middle blessings.,Rav Yehuda said: There is an additional distinction between the various sections of the Amida prayer: One must never request his own needs in the first three or in the last three blessings; rather, he should do so in the middle blessings. As Rabbi Ḥanina said: During the first three blessings, he is like a servant who arranges praise before his master; during the middle blessings, he is like a servant who requests a reward from his master; during the final three blessings, one is like a servant who already received a reward from his master and is taking his leave and departing.,Continuing on the subject of prayer, the Sages taught: There was an incident where one student descended to serve as prayer leader before the ark in the presence of Rabbi Eliezer, and he was excessively prolonging his prayer. His students complained and said to him: How long-winded he is. He said to them: Is this student prolonging his prayer any more than Moses our teacher did? As about Moses it is written: “And I prostrated myself before the Lord for the forty days and forty nights that I prostrated myself” (Deuteronomy 9:25). There is no limit to the duration of a prayer.,There was again an incident where one student descended to serve as prayer leader before the ark in the presence of Rabbi Eliezer, and he was excessively abbreviating his prayer. His students protested and said to him: How brief is his prayer. He said to them: Is he abbreviating his prayer any more than Moses our teacher did? As it is written with regard to the prayer Moses recited imploring God to cure Miriam of her leprosy: “And Moses cried out to the Lord, saying: ‘Please, God, heal her, please’” (Numbers 12:13). This student’s prayer was certainly no briefer than the few words recited by Moses.,Having mentioned Moses’ prayer for Miriam, the Gemara cites what Rabbi Ya’akov said that Rav Ḥisda said: Anyone who requests mercy on behalf of another need not mention his name, as it is stated: “Please, God, heal her, please,” and he did not mention Miriam’s name.,The Sages taught in a Tosefta: These are the blessings in the Amida prayer in which a person bows: In the first blessing, the blessing of the Patriarchs, one bows at the beginning and the end; in the blessing of thanksgiving, one bows at the beginning and the end; and if one seeks to bow at the end of each and every blessing and at the beginning of each and every blessing, they teach him not to bow so as not to go beyond the ordice instituted by the Sages.,Rabbi Shimon ben Pazi said that Rabbi Yehoshua ben Levi said in the name of the tanna bar Kappara: An ordinary person hedyot, conducts himself as we said; he bows at the beginning and the end of the blessings of Patriarchs and thanksgiving and is admonished if he seeks to bow at the beginning and end of the other blessings. ' None

22. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Bavli, dating of anonymous sections • Book of Judith, date

Found in books: Gera (2014), Judith, 362; Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 149

^14a משל דאחשורוש והמן למה הדבר דומה לשני בני אדם לאחד היה לו תל בתוך שדהו ולאחד היה לו חריץ בתוך שדהו בעל חריץ אמר מי יתן לי תל זה בדמים בעל התל אמר מי יתן לי חריץ זה בדמים,לימים נזדווגו זה אצל זה אמר לו בעל חריץ לבעל התל מכור לי תילך אמר לו טול אותה בחנם והלואי,ויסר המלך את טבעתו אמר רבי אבא בר כהנא גדולה הסרת טבעת יותר מארבעים ושמונה נביאים ושבע נביאות שנתנבאו להן לישראל שכולן לא החזירום למוטב ואילו הסרת טבעת החזירתן למוטב,ת"ר ארבעים ושמונה נביאים ושבע נביאות נתנבאו להם לישראל ולא פחתו ולא הותירו על מה שכתוב בתורה חוץ ממקרא מגילה,מאי דרוש אמר רבי חייא בר אבין אמר רבי יהושע בן קרחה ומה מעבדות לחירות אמרי\' שירה ממיתה לחיים לא כל שכן,אי הכי הלל נמי נימא לפי שאין אומרים הלל על נס שבחוצה לארץ יציאת מצרים דנס שבחוצה לארץ היכי אמרינן שירה,כדתניא עד שלא נכנסו ישראל לארץ הוכשרו כל ארצות לומר שירה משנכנסו ישראל לארץ לא הוכשרו כל הארצות לומר שירה,רב נחמן אמר קרייתא זו הלילא רבא אמר בשלמא התם (תהלים קיג, א) הללו עבדי ה\' ולא עבדי פרעה אלא הכא הללו עבדי ה\' ולא עבדי אחשורוש אכתי עבדי אחשורוש אנן,בין לרבא בין לר"נ קשיא והא תניא משנכנסו לארץ לא הוכשרו כל הארצות לומר שירה כיון שגלו חזרו להכשירן הראשון,ותו ליכא והכתיב (שמואל א א, א) ויהי איש אחד מן הרמתים צופים אחד ממאתים צופים שנתנבאו להם לישראל,מיהוה טובא הוו כדתניא הרבה נביאים עמדו להם לישראל כפלים כיוצאי מצרים אלא נבואה שהוצרכה לדורות נכתבה ושלא הוצרכה לא נכתבה,רבי שמואל בר נחמני אמר אדם הבא משתי רמות שצופות זו את זו רבי חנין אמר אדם הבא מבני אדם שעומדין ברומו של עולם ומאן נינהו בני קרח דכתיב (במדבר כו, יא) ובני קרח לא מתו תנא משום רבינו מקום נתבצר להם בגיהנם ועמדו עליו,שבע נביאות מאן נינהו שרה מרים דבורה חנה אביגיל חולדה ואסתר שרה דכתיב (בראשית יא, כט) אבי מלכה ואבי יסכה ואמר ר\' יצחק יסכה זו שרה ולמה נקרא שמה יסכה שסכתה ברוח הקדש שנאמר (בראשית כא, יב) כל אשר תאמר אליך שרה שמע בקולה ד"א יסכה שהכל סוכין ביופיה,מרים דכתיב (שמות טו, כ) ותקח מרים הנביאה אחות אהרן ולא אחות משה אמר ר"נ אמר רב שהיתה מתנבאה כשהיא אחות אהרן ואומרת עתידה אמי שתלד בן שיושיע את ישראל ובשעה שנולד נתמלא כל הבית כולו אורה עמד אביה ונשקה על ראשה אמר לה בתי נתקיימה נבואתיך,וכיון שהשליכוהו ליאור עמד אביה וטפחה על ראשה ואמר לה בתי היכן נבואתיך היינו דכתיב (שמות ב, ד) ותתצב אחותו מרחוק לדעה לדעת מה יהא בסוף נבואתה,דבורה דכתיב (שופטים ד, ד) ודבורה אשה נביאה אשת לפידות מאי אשת לפידות שהיתה עושה פתילות למקדש,(שופטים ד, ה) והיא יושבת תחת תומר מאי שנא תחת תומר אמר ר\' שמעון בן אבשלום משום יחוד דבר אחר מה תמר זה אין לו אלא לב אחד אף ישראל שבאותו הדור לא היה להם אלא לב אחד לאביהן שבשמים,חנה דכתיב (שמואל א ב, א) ותתפלל חנה ותאמר עלץ לבי בה\' רמה קרני בה\' רמה קרני ולא רמה פכי דוד ושלמה שנמשחו בקרן נמשכה מלכותן שאול ויהוא שנמשחו בפך לא נמשכה מלכותן,(שמואל א ב, ב) אין קדוש כה\' כי אין בלתך אמר רב יהודה בר מנשיא אל תקרי בלתך אלא לבלותך שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם מעשה ידיו מבלין אותו אבל הקדוש ברוך הוא מבלה מעשה ידיו,(שמואל א ב, ב) ואין צור כאלהינו אין צייר כאלהינו אדם צר צורה על גבי הכותל ואינו יכול להטיל בה רוח ונשמה קרבים ובני מעים אבל הקב"ה צר צורה בתוך צורה ומטיל בה רוח ונשמה קרבים ובני מעים,אביגיל דכתיב (שמואל א כה, כ) והיה היא רוכבת על החמור ויורדת בסתר ההר בסתר ההר מן ההר מיבעי ליה,אמר רבה בר שמואל על עסקי דם הבא מן הסתרים נטלה דם והראתה לו אמר לה וכי מראין דם בלילה אמרה לו וכי דנין דיני נפשות בלילה אמר לה'' None

^14a The actions of Ahasuerus and Haman can be understood with a parable; to what may they be compared? To two individuals, one of whom had a mound in the middle of his field and the other of whom had a ditch in the middle of his field, each one suffering from his own predicament. The owner of the ditch, noticing the other’s mound of dirt, said to himself: Who will give me this mound of dirt suitable for filling in my ditch; I would even be willing to pay for it with money, and the owner of the mound, noticing the other’s ditch, said to himself: Who will give me this ditch for money, so that I may use it to remove the mound of earth from my property?,At a later point, one day, they happened to have met one another. The owner of the ditch said to the owner of the mound: Sell me your mound so I can fill in my ditch. The mound’s owner, anxious to rid himself of the excess dirt on his property, said to him: Take it for free; if only you had done so sooner. Similarly, Ahasuerus himself wanted to destroy the Jews. As he was delighted that Haman had similar aspirations and was willing to do the job for him, he demanded no money from him.,§ The verse states: “And the king removed his ring from his hand” (Esther 3:10). Rabbi Abba bar Kahana said: The removal of Ahasuerus’s ring for the sealing of Haman’s decree was more effective than the forty-eight prophets and the seven prophetesses who prophesied on behalf of the Jewish people. As, they were all unable to return the Jewish people to the right way, but the removal of Ahasuerus’s ring returned them to the right way, since it brought them to repentance.,The Sages taught in a baraita: Forty-eight prophets and seven prophetesses prophesied on behalf of the Jewish people, and they neither subtracted from nor added onto what is written in the Torah, introducing no changes or additions to the mitzvot except for the reading of the Megilla, which they added as an obligation for all future generations.,The Gemara asks: What exposition led them to determine that this was a proper mode of action? On what basis did they add this mitzva? Rabbi Ḥiyya bar Avin said that Rabbi Yehoshua ben Korḥa said that they reasoned as follows: If, when recalling the exodus from Egypt, in which the Jews were delivered from slavery to freedom, we recite songs of praise, the Song of the Sea and the hymns of hallel, then, in order to properly recall the miracle of Purim and commemorate God’s delivering us from death to life, is it not all the more so the case that we must sing God’s praise by reading the story in the Megilla?,The Gemara asks: If so, our obligation should be at least as great as when we recall the exodus from Egypt, and let us also recite hallel on Purim. The Gemara answers: Hallel is not said on Purim, because hallel is not recited on a miracle that occurred outside Eretz Yisrael. The Gemara asks: If so, with regard to the exodus from Egypt as well, which was a miracle that occurred outside Eretz Yisrael, how are we able to recite songs of praise?,The Gemara answers: As it is taught in a baraita: Prior to the time when the Jewish people entered Eretz Yisrael, all lands were deemed fit for songs of praise to be recited for miracles performed within their borders, as all lands were treated equally. But after the Jewish people entered Eretz Yisrael, that land became endowed with greater sanctity, and all the other lands were no longer deemed fit for songs of praise to be recited for miracles performed within them.,Rav Naḥman said an alternative answer as to why hallel is not recited on Purim: The reading of the Megilla itself is an act of reciting hallel. Rava said a third reason why hallel is not recited on Purim: Granted that hallel is said there, when recalling the exodus from Egypt, as after the salvation there, they could recite the phrase in hallel: “Give praise, O servants of the Lord” (Psalms 113:1); after their servitude to Pharaoh ended with their salvation, they were truly servants of the Lord and not servants of Pharaoh. But can it be said here, after the limited salvation commemorated on Purim: “Give praise, O servants of the Lord,” which would indicate that after the salvation the Jewish people were only servants of the Lord and not servants of Ahasuerus? No, even after the miracle of Purim, we were still the servants of Ahasuerus, as the Jews remained in exile under Persian rule, and consequently the salvation, which was incomplete, did not merit an obligation to say hallel.,The Gemara asks: Both according to the opinion of Rava and according to the opinion of Rav Naḥman, this is difficult. Isn’t it taught in the baraita cited earlier: After the Jewish people entered Eretz Yisrael, that land became endowed with greater sanctity, and all the other lands were no longer deemed fit for songs of praise to be recited for miracles performed within them. Therefore, there should be no hallel obligation on Purim for the miracle performed outside of the land of Israel, and Rav Naḥman’s and Rava’s alternative explanations are incorrect. The Gemara answers: They understood differently, as it can be argued that when the people were exiled from Eretz Yisrael, the other lands returned to their initial suitability, and were once again deemed fit for reciting hallel on miracles performed within them.,With regard to the statement that forty-eight prophets and seven prophetesses prophesied on behalf of the Jewish people, the Gemara asks: Is there no one else? Isn’t it written with regard to Samuel’s father, Elkanah: “And there was a certain eḥad man from Ramathaim-zophim” (I\xa0Samuel 1:1), which is expounded as follows to indicate that Elkanah was a prophet: He was one eḥad of two hundred mata’im prophets tzofim who prophesied on behalf of the Jewish people. If so, why was it stated here that there were only forty-eight prophets?,The Gemara answers: In fact, there were more prophets, as it is taught in a baraita: Many prophets arose for the Jewish people, numbering double the number of Israelites who left Egypt. However, only a portion of the prophecies were recorded, because only prophecy that was needed for future generations was written down in the Bible for posterity, but that which was not needed, as it was not pertinent to later generations, was not written. Therefore, the fifty-five prophets recorded in the Bible, although not the only prophets of the Jewish people, were the only ones recorded, due to their eternal messages.,Rabbi Shmuel bar Naḥmani said another explanation of the verse “And there was a certain man from Ramathaim-zophim”: A man who comes from two heights ramot that face tzofot one another. Rabbi Ḥanin said an additional interpretation: A man who descends from people who stood at the height of rumo the world. The Gemara asks: And who are these people? The Gemara answers: These are the sons of Korah, as it is written: “But the sons of Korah did not die” (Numbers\xa026:11), and with regard to them it is taught in the name of our teacher, Rabbi Yehuda HaNasi: A high place was set aside for them in Gehenna, as the sons of Korah repented in their hearts, and were consequently not propelled very far down in Gehenna when the earth opened to swallow Korah and his followers; and they stood on this high place and sung to the Lord. They alone stood at the height of the lower world.,§ The Gemara asks with regard to the prophetesses recorded in the baraita: Who were the seven prophetesses? The Gemara answers: Sarah, Miriam, Deborah, Hannah, Abigail, Huldah, and Esther. The Gemara offers textual support: Sarah, as it is written: “Haran, the father of Milcah, and the father of Iscah” (Genesis\xa011:29). And Rabbi Yitzḥak said: Iscah is in fact Sarah. And why was she called Iscah? For she saw sakhta by means of divine inspiration, as it is stated: “In all that Sarah has said to you, hearken to her voice” (Genesis 21:12). Alternatively, Sarah was also called Iscah, for all gazed sokhin upon her beauty.,Miriam was a prophetess, as it is written explicitly: “And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand” (Exodus 15:20). The Gemara asks: Was she the sister only of Aaron, and not the sister of Moses? Why does the verse mention only one of her brothers? Rav Naḥman said that Rav said: For she prophesied when she was the sister of Aaron, i.e., she prophesied since her youth, even before Moses was born, and she would say: My mother is destined to bear a son who will deliver the Jewish people to salvation. And at the time when Moses was born the entire house was filled with light, and her father stood and kissed her on the head, and said to her: My daughter, your prophecy has been fulfilled.,But once Moses was cast into the river, her father arose and rapped her on the head, saying to her: My daughter, where is your prophecy now, as it looked as though the young Moses would soon meet his end. This is the meaning of that which is written with regard to Miriam’s watching Moses in the river: “And his sister stood at a distance to know what would be done to him” (Exodus 2:4), i.e., to know what would be with the end of her prophecy, as she had prophesied that her brother was destined to be the savior of the Jewish people.,Deborah was a prophetess, as it is written explicitly: “And Deborah, a prophetess, the wife of Lappidoth” (Judges 4:4). The Gemara asks: What is the meaning of “the wife of Lappidoth”? The Gemara answers: For she used to make wicks for the Sanctuary, and due to the flames lappidot on these wicks she was called the wife of Lappidoth, literally, a woman of flames.,With regard to Deborah, it says: “And she sat under a palm tree” (Judges 4:5). The Gemara asks: What is different and unique with regard to her sitting “under a palm tree” that there is a need for it to be written? Rabbi Shimon ben Avshalom said: It is due to the prohibition against being alone together with a man. Since men would come before her for judgment, she established for herself a place out in the open and visible to all, in order to avoid a situation in which she would be secluded with a man behind closed doors. Alternatively, the verse means: Just as a palm tree has only one heart, as a palm tree does not send out separate branches, but rather has only one main trunk, so too, the Jewish people in that generation had only one heart, directed to their Father in Heaven.,Hannah was a prophetess, as it is written: “And Hannah prayed and said, My heart rejoices in the Lord, my horn is exalted in the Lord” (I\xa0Samuel\xa02:1), and her words were prophecy, in that she said: “My horn is exalted,” and not: My pitcher is exalted. As, with regard to David and Solomon, who were anointed with oil from a horn, their kingship continued, whereas with regard to Saul and Jehu, who were anointed with oil from a pitcher, their kingship did not continue. This demonstrates that Hannah was a prophetess, as she prophesied that only those anointed with oil from a horn will merit that their kingships continue.,Apropos the song of Hannah, the Gemara further explains her words: “There is none sacred as the Lord; for there is none beside You biltekha” (I\xa0Samuel 2:2). Rav Yehuda bar Menashya said: Do not read it as biltekha, “beside You,” but rather read it as levalotekha, to outlast You. As the attribute of the Holy One, Blessed be He, is unlike the attribute of flesh and blood. It is an attribute of man that his handiwork outlasts him and continues to exist even after he dies, but the Holy One, Blessed be He, outlasts His handiwork, as He exists eternally.,Hannah further said: “Neither is there any rock tzur like our God” (I\xa0Samuel 2:1). This can be understood as saying that there is no artist tzayyar like our God. How is He better than all other artists? Man fashions a form upon a wall, but is unable to endow it with breath and a soul, or fill it with innards and intestines, whereas the Holy One, Blessed be He, fashions a form of a fetus inside the form of its mother, rather than on a flat surface, and endows it with breath and a soul and fills it with innards and intestines.,Abigail was a prophetess, as it is written: “And it was so, as she rode on the donkey, and came down by the covert of the mountain” (I\xa0Samuel 25:20). The Gemara asks: Why does it say: “By the covert beseter of the mountain”? It should have said: From the mountain.,The Gemara answers that in fact this must be understood as an allusion to something else. Rabba bar Shmuel said: Abigail, in her attempt to prevent David from killing her husband Nabal, came to David and questioned him on account of menstrual blood that comes from the hidden parts setarim of a body. How so? She took a blood-stained cloth and showed it to him, asking him to rule on her status, whether or not she was ritually impure as a menstruating woman. He said to her: Is blood shown at night? One does not examine blood-stained cloths at night, as it is difficult to distinguish between the different shades by candlelight. She said to him: If so, you should also remember another halakha: Are cases of capital law tried at night? Since one does not try capital cases at night, you cannot condemn Nabal to death at night. David said to her:'' None

23. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Bavli, dating of anonymous sections • Middle Persian (literature), date of • academies, rabbinic, dates of

Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 149; Rubenstein (2003), The Culture of the Babylonian Talmud. 170; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 122; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 122

^7b וקטליאות נזמים וטבעות מעבירין ממנה כדי לנוולה ואחר כך מביא חבל מצרי וקושרו למעלה מדדיה,וכל הרוצה לראות בא לראות חוץ מעבדיה ושפחותיה מפני שלבה גס בהן וכל הנשים מותרות לראותה שנאמר (יחזקאל כג, מח) ונוסרו כל הנשים ולא תעשינה כזמתכנה,

^7b or chokers katliyot, or nose rings, or finger rings, they removed them from her in order to render her unattractive. And afterward the priest would bring an Egyptian rope fashioned from palm fibers, and he would tie it above her breasts.,And anyone who desires to watch her may come to watch, except for her slaves and maidservants, who are not permitted to watch because her heart is emboldened by them, as seeing one’s slaves reinforces one’s feeling of pride, and their presence may cause her to maintain her innocence. And all of the women are permitted to watch her, as it is stated: “Thus will I cause lewdness to cease out of the land, that all women may be taught not to do after your lewdness” (Ezekiel 23:48).,halakha that the sota is brought before the Sanhedrin: From where are these matters derived? Rabbi Ḥiyya bar Gamda says that Rabbi Yosei, son of Rabbi Ḥanina, says: This is derived by means of a verbal analogy between the words “tora” and “tora.” It is written here, with regard to a sota: “And the priest shall execute upon her all this law tora” (Numbers 5:30), and it is written there, with regard to a rebellious Elder, who must go to the place chosen by God and follow the ruling of the Sanhedrin: “According to the law tora that they shall teach you” (Deuteronomy 17:11). Just as there the verse is referring to what occurs in the presence of the Sanhedrin of seventy-one judges, so too here, with regard to a sota, the verse is referring to what occurs in the presence of the Sanhedrin of seventy-one judges.,§ The mishna teaches: And they threaten her in order that she admit her sin, to obviate the need to erase God’s name. And the Gemara raises a contradiction from that which was taught in a baraita in the Tosefta (1:6): In the same manner that they threaten her so that she will not drink, so too, they threaten her so that she will drink, as they say to her: My daughter, if the matter is clear to you that you are pure, arise for the sake of your clear position and drink. If you are innocent you have nothing to fear, because the bitter water is similar only to a dry poison placed on the flesh. If there is a wound there, the poison will penetrate and enter the blood stream, but if there is no wound there, it does not have any effect. This teaches that the woman is warned not to drink if she is guilty, but if she is not guilty she is encouraged to drink. There is no mention of the latter in the mishna.,The Gemara answers: This is not difficult. Here the mishna is referring to before the scroll was erased, and at that point the woman is warned only not to drink if she is guilty, so that the name of God will not be erased. There the baraita is referring to after the scroll was erased. Then she is warned that if she is innocent she should drink because if she now refuses to drink, it will turn out that the scroll was erased for no purpose.,§ The mishna teaches: And the judge says in her presence matters that are not worthy of being heard by her and all her father’s family in order to encourage her to admit her sin. The Gemara cites a baraita that details what was said. The Sages taught in a baraita: The judge says in her presence words of homiletical interpretation and mentions incidents that happened to previous generations that are recorded in the early prophetic writings. For example, they expound the following verse: “That wise men told and did not hide from their fathers” (Job 15:18); this teaches that even during the time of the forefathers, there were people who admitted their sins despite the shame they incurred.,For example, Judah admitted that he sinned with Tamar and was not embarrassed to do so, and what was his end? He inherited the life of the World-to-Come. Reuben admitted that he lay with his father’s concubine Bilhah and was not embarrassed, and what was his end? He too inherited the life of the World-to-Come. The Gemara asks: And what is their reward? The Gemara interjects: What is their reward? Their reward was clearly as we say, that they inherited the life of the World-to-Come. The Gemara clarifies: Rather, the second question was: What is their reward in this world? The Gemara answers by citing the next verse in the book of Job: “To them alone the land was given, and no stranger passed among them” (Job 15:19). Judah was given the kingship, and Reuben inherited a portion of land in the Transjordan before the other tribes.,The Gemara questions the source for Reuben’s admission. Granted, with regard to Judah we have found a source that he admitted his sin with Tamar, as it is written: “And Judah acknowledged them and said: She is more righteous than I” (Genesis 38:26). Judah admitted that he was the one who had impregnated Tamar. But from where do we derive that Reuben admitted his sin?,The Gemara answers: It is as Rabbi Shmuel bar Naḥmani says that Rabbi Yoḥa says: What is the meaning of that which is written concerning Reuben and Judah in Moses’ blessing of the tribes at the end of his life: “Let Reuben live and not die in that his men become few” (Deuteronomy 33:6), and immediately afterward, in the following verse, it is stated: “And this for Judah, and he said: Hear, Lord, the voice of Judah, and bring him in unto his people; his hands shall contend for him, and You shall be a help against his adversaries” (Deuteronomy 33:7). What is the connection between the blessing of Reuben and that of Judah, juxtaposed with the conjunction “and”?,Rabbi Yoḥa says: All those years that the Jewish people were in the desert, the bones of Judah, which the Jewish people took with them from Egypt along with the bones of his brothers, were rolling around in the coffin, until Moses arose and asked for compassion on Judah’s behalf. Moses said before God: Master of the Universe, who served as the impetus for Reuben that he admit his sin, through which he merited a blessing and was not excluded from the count of the twelve sons of Jacob (see Genesis 35:22)? It was Judah, as Reuben saw him confess his sin, and thereby did the same. Moses continues in the next verse: “And this for Judah,” as if to say: Is this Judah’s reward for serving as an example of confessing to one’s sins, that his bones roll around?,Immediately after Moses prayed, the verse states: “Hear, Lord, the voice of Judah” (Deuteronomy 33:7). His bones then entered their sockets shafa, and his skeleton was reassembled. But the angels still did not elevate him into the heavenly study hall. Moses then prayed: “And bring him in unto his people” (Deuteronomy 33:7), i.e., those in the heavenly study hall. This prayer was accepted, but he still did not know how to deliberate in Torah matters with the heavenly sages. Moses then prayed: “His hands shall contend for him” (Deuteronomy 33:7), meaning that he should have the ability to contend with them in study. But still he was unable to draw conclusions from his discussion in accordance with the halakha. Moses then prayed: “And You shall be a help against his adversaries” (Deuteronomy 33:7).,The Gemara discusses the propriety of admitting one’s sins in public. Granted, with regard to Judah, it was proper that he admitted his sin in public, as he did so in order that Tamar not be burned innocently. But why did Reuben admit his sin in public? But didn’t Rav Sheshet say: I consider one who specifies his sins in public to be brazen, as one who does so indicates that he is not embarrassed by his actions? The Gemara answers: The reason he admitted his sin in public was in order that his brothers should not be suspected of having committed the deed.,§ The mishna teaches: If after the judge’s warning she says: I am defiled, she writes a receipt for her marriage contract. The Gemara comments: You can learn from this mishna that one writes a receipt to serve as proof that a debt has been paid rather than tearing the promissory note. This matter is the subject of a dispute between the tanna’im in tractate Bava Batra (170b).,Abaye said: Teach in the mishna differently. Rather than understanding that she writes a receipt, explain it to mean: She tears her marriage contract. Rava said to him: But the mishna teaches explicitly that she writes a receipt. Rather, to explain the mishna, Rava said: We are dealing with a place in which they do not write a marriage contract, as they rely on the rabbinical ordice that all wives are entitled to the sum of a standard marriage contract upon divorce or being widowed, even if no marriage contract has been written. Because there is no marriage contract to tear, a receipt is written so that the man can prove that he no longer has a monetary obligation. However, generally, it is possible that the document would be torn, and no proof can be adduced from this mishna.,§ The mishna teaches: But if after the warning she maintains her innocence and says: I am pure, they would bring her up to the Eastern Gate. The Gemara asks: Would they bring her up?' ' None

24. Eusebius of Caesarea, Ecclesiastical History, 3.1, 5.18.2 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Acts of Thomas, date of • Mareotis, Lake, date and writing of • Montanism, date of origin • date, of origin of Montanism

Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 169; Esler (2000), The Early Christian World, 935; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 46, 47; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 118

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5.18.2 His actions and his teaching show who this new teacher is. This is he who taught the dissolution of marriage; who made laws for fasting; who named Pepuza and Tymion, small towns in Phrygia, Jerusalem, wishing to gather people to them from all directions; who appointed collectors of money; who contrived the receiving of gifts under the name of offerings; who provided salaries for those who preached his doctrine, that its teaching might prevail through gluttony.' ' None

25. None, None, nan (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Middle Persian (literature), date of

Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 75; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 75

26. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Montanism, date of origin • date, of Polycarp's martyrdom • date, of origin of Montanism

Found in books: Esler (2000), The Early Christian World, 933; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 47, 228

27. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • dating

Found in books: Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 21, 60, 73, 76, 89, 106, 170, 174; Hitch (2017), Animal sacrifice in the ancient Greek world, 21, 60, 73, 76, 89, 106, 170, 174

28. None, None, nan (6th cent. CE - 7th cent. CE)
Tagged with subjects: • dating

Found in books: Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 106; Hitch (2017), Animal sacrifice in the ancient Greek world, 106

29. Anon., Letter of Aristeas, 12, 107, 115-117
Tagged with subjects: • Pseudo-Aristeas, Date, Conclusion • Pseudo-Aristeas, Date, Description of Judea • Pseudo-Aristeas, Date, officials • Pseudo-Aristeas, Date, Useless criteria • Pseudo-Aristeas, dating of

Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 278, 284, 286; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 115, 125, 126, 127, 129, 132

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12 Thinking that the time had come to press the demand, which I had often laid before Sosibius of Tarentum and Andreas, the chief of the bodyguard, for the emancipation of the Jews who had been transported from Judea by the king's father -" ¹⁰⁷ are bound by the rules of purity, lest they should touch anything which is unlawful. It was not without reason that the original founders of the city built it in due proportions, for they possessed clear insight with regard to what was required. For the country is extensive and beautiful. Some parts of it are level, especially the districts which belong to Samaria, as it is called, and which border on the land of the Idumeans, other parts are mountainous, especially (those which are contiguous to the land of Judea). The people therefore are bound to devote themselves to agriculture and the cultivation of the soil that by this means they may have a plentiful supply of crops. In this way¹¹⁵ city is rich in the arts and lacks none of the merchandise which is brought across the sea. It possesses too suitable and commodious harbours at Askalon, Joppa, and Gaza, as well as at Ptolemais which was founded by the King and holds a central position compared with the other places named, being not far distant from any of them. The country produces everything in abundance, ¹¹⁶ ince it is well watered in all directions and well protected from storms. The river Jordan, as it is called, which never runs dry, flows through the land. Originally (the country) contained not less than 60 million acres-though afterwards the neighbouring peoples made incursions against it - and 600,000 men were settled upon it in farms of a hundred acres each. The river like the Nile rises in harvest- time and irrigates a large portion of the land. Near the district belonging to the people of ¹¹⁷ Ptolemais it issues into another river and this flows out into the sea. Other mountain torrents, as they are called, flow down into the plain and encompass the parts about Gaza and the district of' "' None

30. Babylonian Talmud, Avodah Zarah, None
Tagged with subjects: • Middle Persian (literature), date of

Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 122; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 122

^4b (במדבר כד, טז) ויודע דעת עליון אפשר דעת בהמתו לא הוה ידע דעת עליון מי הוה ידע,מאי דעת בהמתו לא הוה ידע בעידנא דחזו ליה דהוה רכיב אחמריה אמרו ליה מאי טעמא לא רכבתא אסוסיא אמר להו ברטיבא שדאי ליה מיד ותאמר האתון הלא אנכי אתונך אמר לה לטעינא בעלמא,אמרה ליה אשר רכבת עלי אמר לה אקראי בעלמא אמרה ליה מעודך ועד היום הזה ולא עוד אלא שאני עושה לך רכיבות ביום ואישות בלילה כתיב הכא ההסכן הסכנתי וכתיב התם (מלכים א א, ב) ותהי לו סוכנת,אלא מאי ויודע דעת עליון שהיה יודע לכוין אותה שעה שהקב"ה כועס בה והיינו דקאמר להו נביא (מיכה ו, ה) עמי זכר נא מה יעץ בלק מלך מואב ומה ענה אותו בלעם בן בעור מן השטים ועד הגלגל למען דעת צדקות ה\',א"ר אלעזר אמר להן הקב"ה לישראל עמי ראו כמה צדקות עשיתי עמכם שלא כעסתי עליכם כל אותן הימים שאם כעסתי עליכם לא נשתייר מעובדי כוכבים משונאיהם של ישראל שריד ופליט והיינו דקאמר ליה בלעם לבלק (במדבר כג, ח) מה אקב לא קבה אל ומה אזעם לא זעם ה\',וכמה זעמו רגע וכמה רגע אמר אמימר ואיתימא רבינא רגע כמימריה ומנלן דרגע הוה ריתחיה דכתיב (תהלים ל, ו) כי רגע באפו חיים ברצונו ואיבעית אימא מהכא (ישעיהו כו, כ) חבי כמעט רגע עד יעבור זעם,אימת רתח אמר אביי בתלת שעי קמייתא כי חיורא כרבלתא דתרנגולא כל שעתא ושעתא מחוור חיורא כל שעתא אית ביה סורייקי סומקי ההיא שעתא לית ביה סורייקי סומקי,רבי יהושע בן לוי הוה מצער ליה ההוא מינא בקראי יומא חד נקט תרנגולא ואוקמיה בין כרעיה דערסא ועיין ביה סבר כי מטא ההיא שעתא אלטייה כי מטא ההיא שעתא נימנם,אמר שמע מינה לאו אורח ארעא למיעבד הכי ורחמיו על כל מעשיו כתיב וכתיב (משלי יז, כו) גם ענוש לצדיק לא טוב,תנא משמיה דר"מ בשעה שהמלכים מניחין כתריהן בראשיהן ומשתחוין לחמה מיד כועס הקב"ה אמר רב יוסף לא ליצלי איניש צלותא דמוספי בתלת שעי קמייתא דיומא ביומא קמא דריש שתא ביחיד דלמא כיון דמפקיד דינא דלמא מעייני בעובדיה ודחפו ליה מידחי,אי הכי דצבור נמי דצבור נפישא זכותיה אי הכי דיחיד דצפרא נמי לא כיון דאיכא צבורא דקא מצלו לא קא מדחי,והא אמרת שלש ראשונות הקב"ה יושב ועוסק בתורה איפוך,ואיבעית אימא לעולם לא תיפוך תורה דכתיב בה אמת דכתיב (משלי כג, כג) אמת קנה ואל תמכור אין הקב"ה עושה לפנים משורת הדין דין דלא כתיב ביה אמת הקב"ה עושה לפנים משורת הדין:,יום מעיד טרף בעגל סימן: גופא אמר רבי יהושע בן לוי מאי דכתיב (דברים ז, יא) אשר אנכי מצוך היום לעשותם היום לעשותם ולא למחר לעשותם היום לעשותם ולא היום ליטול שכרן,אמר רבי יהושע בן לוי כל מצות שישראל עושין בעולם הזה באות ומעידות אותם לעולם הבא שנאמר (ישעיהו מג, ט) יתנו עידיהם ויצדקו ישמעו ויאמרו אמת יתנו עידיהם ויצדקו אלו ישראל ישמעו ויאמרו אמת אלו עובדי כוכבים,ואמר רבי יהושע בן לוי כל מצות שישראל עושין בעולם הזה באות וטורפות אותם לעובדי כוכבים לעולם הבא על פניהם שנאמר (דברים ד, ו) ושמרתם ועשיתם כי היא חכמתכם ובינתכם לעיני העמים נגד העמים לא נאמר אלא לעיני העמים מלמד שבאות וטורפות לעובדי כוכבים על פניהם לעוה"ב,וא"ר יהושע בן לוי לא עשו ישראל את העגל אלא ליתן פתחון פה לבעלי תשובה שנאמר (דברים ה, כה) מי יתן והיה לבבם זה להם ליראה אותי כל הימים וגו\',והיינו דא"ר יוחנן משום ר"ש בן יוחאי לא דוד ראוי לאותו מעשה ולא ישראל ראוין לאותו מעשה לא דוד ראוי לאותו מעשה דכתיב (תהלים קט, כב) ולבי חלל בקרבי,ולא ישראל ראוין לאותו מעשה דכתיב מי יתן והיה לבבם זה להם ליראה אותי כל הימים אלא למה עשו' ' None

^4b “And knows the knowledge of the Most High” (Numbers 24:16). Now, this should not be understood to mean that Balaam knew the thoughts of God, as is it possible that Balaam did not know the mind of his animal, and yet he did know the mind of the Most High?,The Gemara clarifies: What is meant by the claim that Balaam did not know the mind of his animal? When the princes of Moab saw that Balaam was riding on his donkey, they said to him: What is the reason that you do not ride upon a horse, which is more fitting for you? Balaam said to them: I am riding on a donkey because I left my horse in a meadow to graze. Immediately: “And the donkey said to Balaam: Am not I your donkey?” (Numbers 22:30), i.e., the donkey you always use. Balaam said to it: For carrying burdens only, not for riding.,The donkey further said to Balaam: “Upon which you have ridden.” Balaam said to it: Merely at irregular occurrences. The donkey said to him: “All your life long unto this day” (Numbers 22:30). The donkey added: And moreover, I perform for you riding during the day, and marriage, i.e., intercourse, during the night. The Gemara explains: This is derived from the following comparison: It is written here that Balaam’s donkey said: “Was I ever wont hahasken hiskanti to do so to you” (Numbers 22:30), and it is written there, with regard to Abishag the Shunammite and King David: “And be a companion sokhenet unto him; and let her lie in your bosom” (I\xa0Kings 1:2). This teaches that the term hiskanti alludes to sexual intercourse.,The Gemara returns to its previous question: Rather, what is the meaning of: “And knows the knowledge of the Most High” (Numbers 24:16)? It means that he was able to determine precisely the hour at which the Holy One, Blessed be He, is angry. At that moment Balaam would utter his curse and, through God’s anger, it would be fulfilled. And this is what the prophet said to the Jewish people: “O My people, remember now what Balak, king of Moab, devised, and what Balaam, son of Beor, answered him; from Shittim unto Gilgal, that you may know the righteous acts of the Lord” (Micah 6:5).,Rabbi Elazar says, in explanation of that verse: The Holy One, Blessed be He, said to the Jewish people: My nation, see how many acts of kindness I performed for you, that I did not become angry at you during all of those days when Balaam attempted to curse the Jewish people, and he was not able to find a moment of divine anger. As, had I become angry at you, there would not have remained a remt or a refugee among the enemies of the Jewish people, a euphemism for the Jewish people themselves. Instead, God restrained His anger and Balaam’s curse went unfulfilled. And this is what Balaam said to Balak: Since God is not becoming angry, I can do nothing, as: “How shall I curse whom God has not cursed? And how shall I execrate whom the Lord has not execrated”? (Numbers 23:8).,The Gemara further discusses this matter: And how long does His indignation last? It lasts a moment. And how long is a moment? Ameimar, and some say Ravina, said: It lasts as long as it takes to say the word moment rega. The Gemara asks: And from where do we derive that God’s anger lasts for only a moment? As it is written: “His anger is but for a moment; His favor, for a lifetime” (Psalms 30:6). And if you wish, say instead that it is derived from here: “Hide yourself for a brief moment, until the anger passes” (Isaiah 26:20), meaning that God’s anger passes in a mere moment.,The Gemara asks: When is God angry? Abaye said: During the first three hours of the day, when the crest of the rooster whitens in the sun, as though life has left the rooster and it suddenly turns white, that is when God is angry. The Gemara asks: Doesn’t its crest whiten each and every hour? How can this serve as a sign? The Gemara answers: The difference is that every other hour there remain red streaks surayekei in the rooster’s crest, whereas at that hour of His anger there are no red streaks in its crest.,The Gemara relates: A certain heretic would distress Rabi Yehoshua ben Levi by incessantly challenging him as to the meaning of verses. One day, Rabbi Yehoshua ben Levi took a rooster and placed it between the legs of the bed upon which he sat, and looked at it. He thought: When that moment of God’s anger arrives, I will curse the heretic and be rid of him. When that moment of God’s anger arrived, Rabbi Yehoshua ben Levi fell asleep and missed the opportunity to curse the heretic.,Upon awakening, Rabbi Yehoshua ben Levi said: I can conclude from the fact that I fell asleep that it is not proper conduct to do this, to curse people, even if they are wicked, as the verse: “And His tender mercies are over all His works” (Psalms 145:9) is written even with regard to sinners. And moreover, it is inappropriate to cause the punishment of another, as it is written: “Punishment, even for the righteous, is not good” (Proverbs 17:26). Even for a righteous person, it is improper to punish another.,In explanation of the cause of God’s anger, it is taught in the name of Rabbi Meir: When the kings wake up and place their crowns on their heads and bow down to the sun, the Holy One, Blessed be He, immediately grows angry. This is why God’s anger occurs during the first three hours of the day. Rav Yosef says: A person should not recite the additional prayers during the first three hours of the day on the first day of Rosh HaShana if he is praying individually, as, since the judgment of the entire world is reckoned then, perhaps the Heavenly court will scrutinize his actions and reject him.,The Gemara raises a difficulty: If that is so, the prayer of the community should not be recited at that time as well. The Gemara explains: The prayer of the community is not rejected even at this time, due to its many merits. The Gemara asks: If that is so, then shouldn’t the morning prayer of one who is praying individually also not be recited at this time? The Gemara answers: Since there is in all places a community that prays the morning prayer at that same time, his prayer is not rejected. By contrast, the additional prayer is recited at different times by different communities, as unlike the morning prayer it does not have a fixed time but can be recited at any point during the day.,The Gemara raises another difficulty: But didn’t you say that during the first three hours of the day The Holy One, Blessed be He, sits and engages in Torah study, and He engages in judgment only during the second set of three hours? The Gemara answers: Reverse the order so that it is stated that He sits in judgment during the first three hours of the day.,And if you wish, say instead: Actually, do not reverse the order. Rather, this is the reason that an individual should not recite the additional prayer during the first three hours of the day when God is engaged in Torah study: In the case of the Torah, with regard to which it is written: Truth, as it is written: “Buy the truth, and sell it not” (Proverbs 23:23), the Holy One, Blessed be He, does not act in a manner that is beyond the letter of the law. But with regard to judgment, with regard to which it is not written: Truth, but it is a process that involves mercy and compromise, the Holy One, Blessed be He, can act in a manner that is beyond the letter of the law.,§ The Gemara presents a mnemonic for the ensuing statements of Rabbi Yehoshua ben Levi: Today, bear witness, shake, the golden calf. The Gemara returns to an earlier discussion (3a), first by citing the matter itself. Rabbi Yehoshua ben Levi says: What is the meaning of that which is written: “Which I command you this day, to do them” (Deuteronomy 7:11)? This verse teaches that today is the time to do them, i.e., to perform the mitzvot, in this world, but tomorrow, in the World-to-Come, is not the time to do them. Furthermore, today is the time to do them, but today is not the time to receive one’s reward, which is given in the World-to-Come.,Rabbi Yehoshua ben Levi says: All of the mitzvot that the Jews perform in this word will come and bear witness for them in the World-to-Come, as it is stated: “Let them bring their witnesses that they may be justified, and let them hear, and say: It is truth” (Isaiah 43:9). He explains: “Let them bring their witnesses that they may be justified”; these are referring to the Jews. “And let them hear, and say: It is truth”; these are referring to the nations of the world.,And Rabbi Yehoshua ben Levi says: All of the mitzvot that the Jewish people perform in this world will come and strike the faces of the nations of the world in the World-to-Come, as it is stated: “Observe therefore and do them; for this is your wisdom and your understanding in the eyes of the nations” (Deuteronomy 4:6). It is not stated: Before the nations; rather, the verse states: “In the eyes of the nations,” which taken literally teaches that they will come and strike the faces of the nations of the world in the World-to-Come.,And Rabbi Yehoshua ben Levi says: The Jewish people fashioned the Golden Calf (see Exodus, chapter 32) only to give a claim to penitents, as it is stated after the revelation at Sinai: “Who would give that they had such a heart as this always, to fear Me, and keep all My commandments, that it might be good for them, and with their children forever” (Deuteronomy 5:25). If the nation was truly at such a lofty spiritual state, how could they worship the Golden Calf? Rather, their sin occurred so that it would be made clear that one can repent for any sin, as even a sin as severe as the Golden Calf was forgiven.,And this is similar to that which Rabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai: David was not fit to act as he did in that incident involving Bathsheba, and the Jewish people were not fit to act as they did in that incident of the Golden Calf. David was not fit to act as he did in that incident involving Bathsheba (see II\xa0Samuel, chapter 11), as it is written: “And my heart is wounded within me” (Psalms 109:22), i.e., he had vanquished his evil inclination, and therefore it should not have been able to rule over him to that extent.,And likewise the Jewish people were not fit to act as they did in that incident of the Golden Calf, as it is written with regard to the Jewish people of that time: “Who would give that they had such a heart as this always, to fear Me and keep all My commandments, that it might be good for them, and with their children forever” (Deuteronomy 5:25). Rather, why did they perform these sins?' ' None

31. Demosthenes, Orations, 22.77, 59.117
Tagged with subjects: • Aischines, date of birth, and family • Lysias’ Funeral Oration, dating • dating

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 101; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 467; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 120, 128

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22.77 To dedicate those buildings they did not tithe themselves, nor fulfil the imprecations of their enemies by doubling the income-tax, nor was their policy ever guided by such advisers as you. No; they conquered their enemies, they fulfilled the prayers of every sound-hearted man by establishing concord throughout the city; and so they have bequeathed to us their imperishable glory, and excluded from the market-place men whose habits of life were what yours have always been. ^59.117 It is, then, a monstrous thing that a man who was of the race of the Eumolpidae, The Eumolpidae were descendants of the legendary Eumolpus. Certain sacred functions connected with the worship of Demeter and Dionysus were theirs by ancestral right; for instance, the Hierophant had always to be a Eumolpid, as therefore Archias was. born of honorable ancestors and a citizen of Athens, should be punished for having transgressed one of your established customs; and the pleadings of his relatives and friends did not save him, nor the public services which he and his ancestors had rendered to the city; no, nor yet his office of hierophant; but you punished him, because he was judged to be guilty;—and this Neaera, who has committed acts of sacrilege against this same god, and has transgressed the laws, shall you not punish her—her and her daughter?'' None

32. None, None, nan
Tagged with subjects: • Aischines, date of birth, embassies • Herodotus, date of • script, as dating criterion

Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 503; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 313; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 139

33. None, None, nan
Tagged with subjects: • Panathenaea, dating • dating of non-literary sources, of archaeological evidence

Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 405; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 351

34. None, None, nan
Tagged with subjects: • dating

Found in books: Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 76; Hitch (2017), Animal sacrifice in the ancient Greek world, 76

35. None, None, nan
Tagged with subjects: • Dating forms • dating systems • era dating • era dating, Seleucid • era dating, Sullan • era dating, provincial

Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 119, 120, 127, 130; Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 155

36. None, None, nan
Tagged with subjects: • Dating forms • date-picker

Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 102, 120; Katzoff (2019), On Jews in the Roman World: Collected Studies. 13, 51, 54

37. None, None, nan
Tagged with subjects: • Middle Persian (literature), date of

Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 122; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 122

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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.

Tiresias: The Ancient Mediterranean Religions Source Database