1. Hebrew Bible, Song of Songs, 1.15, 2.14, 4.1, 4.12, 5.1-5.2, 5.13, 6.2, 6.9 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Israel, as dove • Magen for Kedushta to Shabbat Naḥamu, dove image in • Song of Songs, dove (image) in • Zion, as mourning dove • allusions, dove (image) • dove • dove (image) • dove, as figure of Messiah • kedushtot, dove imagery in
Found in books: Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 176, 353; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 140, 146, 147, 148, 152
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1.15 הִנָּךְ יָפָה רַעְיָתִי הִנָּךְ יָפָה עֵינַיִךְ יוֹנִים׃
2.14 יוֹנָתִי בְּחַגְוֵי הַסֶּלַע בְּסֵתֶר הַמַּדְרֵגָה הַרְאִינִי אֶתּ־מַרְאַיִךְ הַשְׁמִיעִינִי אֶת־קוֹלֵךְ כִּי־קוֹלֵךְ עָרֵב וּמַרְאֵיךְ נָאוֶה׃
4.1 הִנָּךְ יָפָה רַעְיָתִי הִנָּךְ יָפָה עֵינַיִךְ יוֹנִים מִבַּעַד לְצַמָּתֵךְ שַׂעְרֵךְ כְּעֵדֶר הָעִזִּים שֶׁגָּלְשׁוּ מֵהַר גִּלְעָד׃
4.1 מַה־יָּפוּ דֹדַיִךְ אֲחֹתִי כַלָּה מַה־טֹּבוּ דֹדַיִךְ מִיַּיִן וְרֵיחַ שְׁמָנַיִךְ מִכָּל־בְּשָׂמִים׃
4.12 גַּן נָעוּל אֲחֹתִי כַלָּה גַּל נָעוּל מַעְיָן חָתוּם׃
5.1 בָּאתִי לְגַנִּי אֲחֹתִי כַלָּה אָרִיתִי מוֹרִי עִם־בְּשָׂמִי אָכַלְתִּי יַעְרִי עִם־דִּבְשִׁי שָׁתִיתִי יֵינִי עִם־חֲלָבִי אִכְלוּ רֵעִים שְׁתוּ וְשִׁכְרוּ דּוֹדִים׃
5.1 דּוֹדִי צַח וְאָדוֹם דָּגוּל מֵרְבָבָה׃ 5.2 אֲנִי יְשֵׁנָה וְלִבִּי עֵר קוֹל דּוֹדִי דוֹפֵק פִּתְחִי־לִי אֲחֹתִי רַעְיָתִי יוֹנָתִי תַמָּתִי שֶׁרֹּאשִׁי נִמְלָא־טָל קְוֻּצּוֹתַי רְסִיסֵי לָיְלָה׃
5.13 לְחָיָו כַּעֲרוּגַת הַבֹּשֶׂם מִגְדְּלוֹת מֶרְקָחִים שִׂפְתוֹתָיו שׁוֹשַׁנִּים נֹטְפוֹת מוֹר עֹבֵר׃
6.2 דּוֹדִי יָרַד לְגַנּוֹ לַעֲרוּגוֹת הַבֹּשֶׂם לִרְעוֹת בַּגַּנִּים וְלִלְקֹט שׁוֹשַׁנִּים׃
6.9 אַחַת הִיא יוֹנָתִי תַמָּתִי אַחַת הִיא לְאִמָּהּ בָּרָה הִיא לְיוֹלַדְתָּהּ רָאוּהָ בָנוֹת וַיְאַשְּׁרוּהָ מְלָכוֹת וּפִילַגְשִׁים וַיְהַלְלוּהָ׃'' None | sup>
1.15 Behold, thou art fair, my love; behold, thou art fair; Thine eyes are as doves. .
2.14 O my dove, that art in the clefts of the rock, in the covert of the cliff, Let me see thy countece, let me hear thy voice; For sweet is thy voice, and thy countece is comely.’
4.1 Behold, thou art fair, my love; behold, thou art fair; Thine eyes are as doves behind thy veil; Thy hair is as a flock of goats, that trail down from mount Gilead.
4.12 A garden shut up is my sister, my bride; A spring shut up, a fountain sealed.
5.1 I am come into my garden, my sister, my bride; I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk. Eat, O friends; Drink, yea, drink abundantly, O beloved. 5.2 I sleep, but my heart waketh; Hark! my beloved knocketh: ‘Open to me, my sister, my love, my dove, my undefiled; For my head is filled with dew, My locks with the drops of the night.’
5.13 His cheeks are as a bed of spices, As banks of sweet herbs; His lips are as lilies, Dropping with flowing myrrh.
6.2 ’My beloved is gone down into his garden, To the beds of spices, To feed in the gardens, And to gather lilies.
6.9 My dove, my undefiled, is but one; She is the only one of her mother; She is the choice one of her that bore her. The daughters saw her, and called her happy; Yea, the queens and the concubines, and they praised her.'' None |
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2. Hebrew Bible, Genesis, 1.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Baptism, Dove symbolism • Dove • baptism of Jesus dove at • dove at baptism of Jesus
Found in books: Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 115; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 547; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 77
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1.2 וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃1.2 וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃ ' None | sup>
1.2 Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters.'' None |
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3. Hebrew Bible, Hosea, 11.11 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Magen for Kedushta to Shabbat Naḥamu, dove image in • Song of Songs, dove (image) in • Zion, as mourning dove • allusions, dove (image) • dove • dove (image) • kedushtot, dove imagery in
Found in books: Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 353; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 146, 147
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11.11 יֶחֶרְדוּ כְצִפּוֹר מִמִּצְרַיִם וּכְיוֹנָה מֵאֶרֶץ אַשּׁוּר וְהוֹשַׁבְתִּים עַל־בָּתֵּיהֶם נְאֻם־יְהוָה׃'' None | sup>
11.11 They shall come trembling as a bird out of Egypt, And as a dove out of the land of Assyria; And I will make them to dwell in their houses, saith the LORD.'' None |
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4. Hebrew Bible, Psalms, 2.7, 74.19 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Baptism, Dove symbolism • Dove • dove • dove (symbol)
Found in books: Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 353; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 547; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 99, 100, 228; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 442
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2.7 אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃
74.19 אַל־תִּתֵּן לְחַיַּת נֶפֶשׁ תּוֹרֶךָ חַיַּת עֲנִיֶּיךָ אַל־תִּשְׁכַּח לָנֶצַח׃'' None | sup>
2.7 I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee." 74.19 O deliver not the soul of Thy turtle-dove unto the wild beast; Forget not the life of Thy poor for ever.'" None |
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5. Hebrew Bible, Isaiah, 38.14, 42.1 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Baptism, Dove symbolism • Dove • Song of Songs, dove (image) in • Zion, as mourning dove • allusions, dove (image) • dove • dove (image) • kedushtot, dove imagery in
Found in books: Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 353; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 547; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 99; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 146
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38.14 כְּסוּס עָגוּר כֵּן אֲצַפְצֵף אֶהְגֶּה כַּיּוֹנָה דַּלּוּ עֵינַי לַמָּרוֹם אֲדֹנָי עָשְׁקָה־לִּי עָרְבֵנִי׃
42.1 הֵן עַבְדִּי אֶתְמָךְ־בּוֹ בְּחִירִי רָצְתָה נַפְשִׁי נָתַתִּי רוּחִי עָלָיו מִשְׁפָּט לַגּוֹיִם יוֹצִיא׃
42.1 שִׁירוּ לַיהוָה שִׁיר חָדָשׁ תְּהִלָּתוֹ מִקְצֵה הָאָרֶץ יוֹרְדֵי הַיָּם וּמְלֹאוֹ אִיִּים וְיֹשְׁבֵיהֶם׃'' None | sup>
38.14 Like a swallow or a crane, so do I chatter, I do moan as a dove; mine eyes fail with looking upward. O LORD, I am oppressed, be Thou my surety. .
42.1 Behold My servant, whom I uphold; Mine elect, in whom My soul delighteth; I have put My spirit upon him, He shall make the right to go forth to the nations.'' None |
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6. Hebrew Bible, Jeremiah, 48.28 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Song of Songs, dove (image) in • Zion, as mourning dove • allusions, dove (image) • dove • dove (image) • kedushtot, dove imagery in
Found in books: Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 353; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 146
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48.28 עִזְבוּ עָרִים וְשִׁכְנוּ בַּסֶּלַע יֹשְׁבֵי מוֹאָב וִהְיוּ כְיוֹנָה תְּקַנֵּן בְּעֶבְרֵי פִי־פָחַת׃'' None | sup>
48.28 O ye that dwell in Moab, Leave the cities, and dwell in the rock; And be like the dove that maketh her nest In the sides of the pit’s mouth.'' None |
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7. New Testament, John, 1.32-1.33 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dove • Spirit, characterizations as,, dove
Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 234, 333; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 24
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1.32 Καὶ ἐμαρτύρησεν Ἰωάνης λέγων ὅτι Τεθέαμαι τὸ πνεῦμα καταβαῖνον ὡς περιστερὰν ἐξ οὐρανοῦ, καὶ ἔμεινεν ἐπʼ αὐτόν· 1.33 κἀγὼ οὐκ ᾔδειν αὐτόν, ἀλλʼ ὁ πέμψας με βαπτίζειν ἐν ὕδατι ἐκεῖνός μοι εἶπεν Ἐφʼ ὃν ἂν ἴδῃς τὸ πνεῦμα καταβαῖνον καὶ μένον ἐπʼ αὐτόν, οὗτός ἐστιν ὁ βαπτίζων ἐν πνεύματι ἁγίῳ·'' None | sup>
1.32 John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him. ' "1.33 I didn't recognize him, but he who sent me to baptize in water, he said to me, 'On whomever you will see the Spirit descending, and remaining on him, the same is he who baptizes in the Holy Spirit.' "' None |
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8. New Testament, Mark, 1.5, 1.9-1.11 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Baptism, Dove symbolism • Dove • Spirit, characterizations as,, dove
Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 351; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 547; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 24, 70, 94
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1.5 καὶ ἐξεπορεύετο πρὸς αὐτὸν πᾶσα ἡ Ἰουδαία χώρα καὶ οἱ Ἰεροσολυμεῖται πάντες, καὶ ἐβαπτίζοντο ὑπʼ αὐτοῦ ἐν τῷ Ἰορδάνῃ ποταμῷ ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν.
1.9 ΚΑΙ ΕΓΕΝΕΤΟ ἐν ἐκείναις ταῖς ἡμέραις ἦλθεν Ἰησοῦς ἀπὸ Ναζαρὲτ τῆς Γαλιλαίας καὶ ἐβαπτίσθη εἰς τὸν Ἰορδάνην ὑπὸ Ἰωάνου. 1.10 καὶ εὐθὺς ἀναβαίνων ἐκ τοῦ ὕδατος εἶδεν σχιζομένους τοὺς οὐρανοὺς καὶ τὸ πνεῦμα ὡς περιστερὰν καταβαῖνον εἰς αὐτόν· 1.11 καὶ φωνὴ ἐγένετο ἐκ τῶν οὐρανῶν Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα.'' None | sup>
1.5 All the country of Judea and all those of Jerusalem went out to him. They were baptized by him in the Jordan river, confessing their sins.
1.9 It happened in those days, that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. 1.10 Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 1.11 A voice came out of the sky, "You are my beloved Son, in whom I am well pleased."'' None |
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9. Hippolytus, Refutation of All Heresies, 5.16.7-5.16.8 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Dove, see also Baptism • dove
Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 220; Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 267
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5.16.7 These, and other assertions similar to these, are made (by the Sethians) in their interminable commentaries. They, however, persuade their disciples to become conversant with the theory respecting composition and mixture. But this theory has formed a subject of meditation to many, but (among others) also to Andronicus the Peripatetic. The Sethians, then, affirm that the theory concerning composition and mixture is constituted according to the following method: The luminous ray from above is intermingled, and the very diminutive spark is delicately blended in the dark waters beneath; and (both of these) become united, and are formed into one compound mass, just as a single savour (results) from the mixture of many incense-offerings in the fire, and (just as) an adept, by having a test in an acute sense of smell, ought to be able from the single odour of the incense to distinguish accurately each (ingredient) of the incense-offerings that have been mingled in the fire - whether, for example, storax, and myrrh, and frankincense, or whatever other (ingredient) may be mixed (in the incense). They, however, employ also other examples, saying both that brass is mixed with gold, and that some art has been discovered which separates the brass from the gold. And, in like manner, if tin or brass, or any substance homogeneous with it, be discovered mixed with silver, these likewise, by some art superior to that of mixing, are distinguished. But already some one also distinguishes water mingled with wine. So, say they, though all things are commingled, they are capable of being separated. Nay, but, he says, derive the same lesson from the case of animals. For when the animal is dead, each of its parts is separated; and when dissolution takes place, the animal in this way vanishes. This is, he says, what has been spoken: I came not to send peace on the earth, but a sword, - that is, the division and separation of the things that have been commingled. For each of the things that have been commingled is separated and divided when it reaches its proper place. For as there is one place of mixture for all animals, so also has there been established one (locality) of separation. And, he says, no one is aware of this (place), save we alone that have been born again, spiritual, not carnal, whose citizenship is in heaven above. In this manner insinuating themselves, they corrupt their pupils, partly by misusing the words spoken (by themselves), while they wickedly pervert, to serve any purpose they wish, what has been admirably said (in Scripture); and partly by concealing their nefarious conduct, by means of whatever comparisons they please. All these things, then, he says, that have been com-mingled, possess, as has been declared, their own particular place, and hurry towards their own peculiar (substances), as iron towards the magnet, and the chaff to the vicinity of amber, and the gold to the spur of the sea falcon. In like manner, the ray of light which has been com-mingled with the water, having obtained from discipline and instruction its own proper locality, hastens towards the Logos that comes from above in servile form; and along with the Logos exists as a logos in that place where the Logos is still: (the light, I say, hastens to the Logos with greater speed) than the iron towards the magnet. And that these things, he says, are so, and that all things that have been commingled are separated in their proper places, learn. There is among the Persians in a city Ampa, near the river Tills, a well; and near the well, at the top, has been constructed a certain reservoir, supplied with three outlets; and when one pumps from this well, and draws off some of its contents in a vessel, what is thus pumped out of the well, whatever it is at all, he pours into the reservoir hard by. And when what is thus infused reaches the outlets, and when what is taken up (out of each outlet) in a single vessel is examined, a separation is observed to have taken place. And in the first of the outlets is exhibited a concretion of salt, and in the second of asphalt, and in the third of oil; and the oil is black, just as, he says, Herodotus also narrates, and it yields a heavy smell, and the Persians call this rhadinace. The similitude of the well is, say the Sethians, more sufficient for the demonstration of their proposition than all the statements that have been previously made. 5.16.8 These, and other assertions similar to these, are made (by the Sethians) in their interminable commentaries. They, however, persuade their disciples to become conversant with the theory respecting composition and mixture. But this theory has formed a subject of meditation to many, but (among others) also to Andronicus the Peripatetic. The Sethians, then, affirm that the theory concerning composition and mixture is constituted according to the following method: The luminous ray from above is intermingled, and the very diminutive spark is delicately blended in the dark waters beneath; and (both of these) become united, and are formed into one compound mass, just as a single savour (results) from the mixture of many incense-offerings in the fire, and (just as) an adept, by having a test in an acute sense of smell, ought to be able from the single odour of the incense to distinguish accurately each (ingredient) of the incense-offerings that have been mingled in the fire - whether, for example, storax, and myrrh, and frankincense, or whatever other (ingredient) may be mixed (in the incense). They, however, employ also other examples, saying both that brass is mixed with gold, and that some art has been discovered which separates the brass from the gold. And, in like manner, if tin or brass, or any substance homogeneous with it, be discovered mixed with silver, these likewise, by some art superior to that of mixing, are distinguished. But already some one also distinguishes water mingled with wine. So, say they, though all things are commingled, they are capable of being separated. Nay, but, he says, derive the same lesson from the case of animals. For when the animal is dead, each of its parts is separated; and when dissolution takes place, the animal in this way vanishes. This is, he says, what has been spoken: I came not to send peace on the earth, but a sword, - that is, the division and separation of the things that have been commingled. For each of the things that have been commingled is separated and divided when it reaches its proper place. For as there is one place of mixture for all animals, so also has there been established one (locality) of separation. And, he says, no one is aware of this (place), save we alone that have been born again, spiritual, not carnal, whose citizenship is in heaven above. In this manner insinuating themselves, they corrupt their pupils, partly by misusing the words spoken (by themselves), while they wickedly pervert, to serve any purpose they wish, what has been admirably said (in Scripture); and partly by concealing their nefarious conduct, by means of whatever comparisons they please. All these things, then, he says, that have been com-mingled, possess, as has been declared, their own particular place, and hurry towards their own peculiar (substances), as iron towards the magnet, and the chaff to the vicinity of amber, and the gold to the spur of the sea falcon. In like manner, the ray of light which has been com-mingled with the water, having obtained from discipline and instruction its own proper locality, hastens towards the Logos that comes from above in servile form; and along with the Logos exists as a logos in that place where the Logos is still: (the light, I say, hastens to the Logos with greater speed) than the iron towards the magnet. And that these things, he says, are so, and that all things that have been commingled are separated in their proper places, learn. There is among the Persians in a city Ampa, near the river Tills, a well; and near the well, at the top, has been constructed a certain reservoir, supplied with three outlets; and when one pumps from this well, and draws off some of its contents in a vessel, what is thus pumped out of the well, whatever it is at all, he pours into the reservoir hard by. And when what is thus infused reaches the outlets, and when what is taken up (out of each outlet) in a single vessel is examined, a separation is observed to have taken place. And in the first of the outlets is exhibited a concretion of salt, and in the second of asphalt, and in the third of oil; and the oil is black, just as, he says, Herodotus also narrates, and it yields a heavy smell, and the Persians call this rhadinace. The similitude of the well is, say the Sethians, more sufficient for the demonstration of their proposition than all the statements that have been previously made. '' None |
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10. None, None, nan
Tagged with subjects: • Aphrodite, sacred pigeons (Aphrodisias) • doves • doves, white • pigeons, sacred to Aphrodite • white, doves
Found in books: Hitch (2017), Animal sacrifice in the ancient Greek world, 74; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 29
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11. None, None, nan
Tagged with subjects: • doves • doves, white • pigeons, sacrifice • white, doves
Found in books: Hitch (2017), Animal sacrifice in the ancient Greek world, 74; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 39
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