1. Hebrew Bible, Numbers, 12.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ethiopia, cush Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 135| 12.1. וְהֶעָנָן סָר מֵעַל הָאֹהֶל וְהִנֵּה מִרְיָם מְצֹרַעַת כַּשָּׁלֶג וַיִּפֶן אַהֲרֹן אֶל־מִרְיָם וְהִנֵּה מְצֹרָעַת׃ 12.1. וַתְּדַבֵּר מִרְיָם וְאַהֲרֹן בְּמֹשֶׁה עַל־אֹדוֹת הָאִשָּׁה הַכֻּשִׁית אֲשֶׁר לָקָח כִּי־אִשָּׁה כֻשִׁית לָקָח׃ | 12.1. And Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married; for he had married a Cushite woman. |
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2. Hebrew Bible, Zephaniah, 2.12, 3.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ethiopia, cush Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 135, 143| 2.12. גַּם־אַתֶּם כּוּשִׁים חַלְלֵי חַרְבִּי הֵמָּה׃ | 2.12. Ye Ethiopians also, Ye shall be slain by My sword. 3.10. From beyond the rivers of Ethiopia Shall they bring My suppliants, Even the daughter of My dispersed, As Mine offering. |
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| 3. Hebrew Bible, Psalms, 68.32 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ethiopia, cush Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 135 |
4. Hebrew Bible, Leviticus, 21.20, 22.24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ethiopia, cush Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 138, 139| 22.24. וּמָעוּךְ וְכָתוּת וְנָתוּק וְכָרוּת לֹא תַקְרִיבוּ לַיהוָה וּבְאַרְצְכֶם לֹא תַעֲשׂוּ׃ | 21.20. or crook-backed, or a dwarf, or that hath his eye overspread, or is scabbed, or scurvy, or hath his stones crushed; 22.24. That which hath its stones bruised, or crushed, or torn, or cut, ye shall not offer unto the LORD; neither shall ye do thus in your land. |
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5. Hebrew Bible, Esther, 2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ethiopia, cush Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 133 | 2. in those days, while Mordecai sat in the king’s gate, two of the king’s chamberlains, Bigthan and Teresh, of those that kept the door, were wroth, and sought to lay hands on the king Ahasuerus.,In the evening she went, and on the morrow she returned into the second house of the women, to the custody of Shaashgaz, the king’s chamberlain, who kept the concubines; she came in unto the king no more, except the king delighted in her, and she were called by name.,who had been carried away from Jerusalem with the captives that had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away.,Then said the king’s servants that ministered unto him: ‘Let there be sought for the king young virgins fair to look on;,And Mordecai walked every day before the court of the women’s house, to know how Esther did, and what would become of her.,and let the king appoint officers in all the provinces of his kingdom, that they may gather together all the fair young virgins unto Shushan the castle, to the house of the women, unto the custody of Hegai the king’s chamberlain, keeper of the women; and let their ointments be given them;,Esther had not yet made known her kindred nor her people; as Mordecai had charged her; for Esther did the commandment of Mordecai, like as when she was brought up with him—,There was a certain Jew in Shushan the castle, whose name was Mordecai the son of Jair the son of Shimei the son of Kish, a Benjamite,,Now when the turn of Esther, the daughter of Abihail the uncle of Mordecai, who had taken her for his daughter, was come to go in unto the king, she required nothing but what Hegai the king’s chamberlain, the keeper of the women, appointed. And Esther obtained favour in the sight of all them that looked upon her.,So Esther was taken unto king Ahasuerus into his house royal in the tenth month, which is the month Tebeth, in the seventh year of his reign.,After these things, when the wrath of king Ahasuerus was assuaged, he remembered Vashti, and what she had done, and what was decreed against her.,when then the maiden came unto the king, whatsoever she desired was given her to go with her out of the house of the women unto the king’s house.,And the maiden pleased him, and she obtained kindness of him; and he speedily gave her her ointments, with her portions, and the seven maidens, who were meet to be given her out of the king’s house; and he advanced her and her maidens to the best place in the house of the women.,Now when the turn of every maiden was come to go in to king Ahasuerus, after that it had been done to her according to the law for the women, twelve months—for so were the days of their anointing accomplished, to wit, six months with oil of myrrh, and six month with sweet odours, and with other ointments of the women —,And the king loved Esther above all the women, and she obtained grace and favour in his sight more than all the virgins; so that he set the royal crown upon her head, and made her queen instead of Vashti.,and let the maiden that pleaseth the king be queen instead of Vashti.’ And the thing pleased the king; and he did so.,And he brought up Hadassah, that is, Esther, his uncle’s daughter; for she had neither father nor mother, and the maiden was of beautiful form and fair to look on; and when her father and mother were dead, Mordecai took her for his own daughter.,And when the virgins were gathered together the second time, and Mordecai sat in the king’s gate—,Then the king made a great feast unto all his princes and his servants, even Esther’s feast; and he made a release to the provinces, and gave gifts, according to the bounty of the king.,And the thing became known to Mordecai, who told it unto Esther the queen; and Esther told the king thereof in Mordecai’s name.,And when inquisition was made of the matter, and it was found to be so, they were both hanged on a tree; and it was written in the book of the chronicles before the king.,Esther had not made known her people nor her kindred; for Mordecai had charged her that she should not tell it.,So it came to pass, when the king’s commandment and his decree was published, and when many maidens were gathered together unto Shushan the castle, to the custody of Hegai, that Esther was taken into the king’s house, to the custody of Hegai, keeper of the women. |
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6. Hebrew Bible, Deuteronomy, 7.2, 23.2, 23.4-23.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ethiopia, cush Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 135, 138, 139, 143| 7.2. וּנְתָנָם יְהוָה אֱלֹהֶיךָ לְפָנֶיךָ וְהִכִּיתָם הַחֲרֵם תַּחֲרִים אֹתָם לֹא־תִכְרֹת לָהֶם בְּרִית וְלֹא תְחָנֵּם׃ 7.2. וְגַם אֶת־הַצִּרְעָה יְשַׁלַּח יְהוָה אֱלֹהֶיךָ בָּם עַד־אֲבֹד הַנִּשְׁאָרִים וְהַנִּסְתָּרִים מִפָּנֶיךָ׃ 23.2. לֹא־תַשִּׁיךְ לְאָחִיךָ נֶשֶׁךְ כֶּסֶף נֶשֶׁךְ אֹכֶל נֶשֶׁךְ כָּל־דָּבָר אֲשֶׁר יִשָּׁךְ׃ 23.2. לֹא־יָבֹא פְצוּעַ־דַּכָּא וּכְרוּת שָׁפְכָה בִּקְהַל יְהוָה׃ 23.4. לֹא־יָבֹא עַמּוֹנִי וּמוֹאָבִי בִּקְהַל יְהוָה גַּם דּוֹר עֲשִׂירִי לֹא־יָבֹא לָהֶם בִּקְהַל יְהוָה עַד־עוֹלָם׃ 23.5. עַל־דְּבַר אֲשֶׁר לֹא־קִדְּמוּ אֶתְכֶם בַּלֶּחֶם וּבַמַּיִם בַּדֶּרֶךְ בְּצֵאתְכֶם מִמִּצְרָיִם וַאֲשֶׁר שָׂכַר עָלֶיךָ אֶת־בִּלְעָם בֶּן־בְּעוֹר מִפְּתוֹר אֲרַם נַהֲרַיִם לְקַלְלֶךָּ׃ 23.6. וְלֹא־אָבָה יְהוָה אֱלֹהֶיךָ לִשְׁמֹעַ אֶל־בִּלְעָם וַיַּהֲפֹךְ יְהוָה אֱלֹהֶיךָ לְּךָ אֶת־הַקְּלָלָה לִבְרָכָה כִּי אֲהֵבְךָ יְהוָה אֱלֹהֶיךָ׃ 23.7. לֹא־תִדְרֹשׁ שְׁלֹמָם וְטֹבָתָם כָּל־יָמֶיךָ לְעוֹלָם׃ 23.8. לֹא־תְתַעֵב אֲדֹמִי כִּי אָחִיךָ הוּא לֹא־תְתַעֵב מִצְרִי כִּי־גֵר הָיִיתָ בְאַרְצוֹ׃ 23.9. בָּנִים אֲשֶׁר־יִוָּלְדוּ לָהֶם דּוֹר שְׁלִישִׁי יָבֹא לָהֶם בִּקְהַל יְהוָה׃ | 7.2. and when the LORD thy God shall deliver them up before thee, and thou shalt smite them; then thou shalt utterly destroy them; thou shalt make no covet with them, nor show mercy unto them; 23.2. He that is crushed or maimed in his privy parts shall not enter into the assembly of the LORD. 23.4. An Ammonite or a Moabite shall not enter into the assembly of the LORD; even to the tenth generation shall none of them enter into the assembly of the LORD for ever; 23.5. because they met you not with bread and with water in the way, when ye came forth out of Egypt; and because they hired against thee Balaam the son of Beor from Pethor of Aram-naharaim, to curse thee. 23.6. Nevertheless the LORD thy God would not hearken unto Balaam; but the LORD thy God turned the curse into a blessing unto thee, because the LORD thy God loved thee. 23.7. Thou shalt not seek their peace nor their prosperity all thy days for ever. 23.8. Thou shalt not abhor an Edomite, for he is thy brother; thou shalt not abhor an Egyptian, because thou wast a stranger in his land. 23.9. The children of the third generation that are born unto them may enter into the assembly of the LORD. 23. Thou shalt not lend upon interest to thy brother: interest of money, interest of victuals, interest of any thing that is lent upon interest.,A bastard shall not enter into the assembly of the LORD; even to the tenth generation shall none of his enter into the assembly of the LORD.,There shall be no harlot of the daughters of Israel, neither shall there be a sodomite of the sons of Israel.,When thou comest into thy neighbour’s standing corn, then thou mayest pluck ears with thy hand; but thou shalt not move a sickle unto thy neighbour’s standing corn.,Nevertheless the LORD thy God would not hearken unto Balaam; but the LORD thy God turned the curse into a blessing unto thee, because the LORD thy God loved thee.,Thou shalt not seek their peace nor their prosperity all thy days for ever.,And thou shalt have a paddle among thy weapons; and it shall be, when thou sittest down abroad, thou shalt dig therewith, and shalt turn back and cover that which cometh from thee.,That which is gone out of thy lips thou shalt observe and do; according as thou hast vowed freely unto the LORD thy God, even that which thou hast promised with thy mouth.,For the LORD thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; therefore shall thy camp be holy; that He see no unseemly thing in thee, and turn away from thee.,The children of the third generation that are born unto them may enter into the assembly of the LORD.,When thou comest into thy neighbour’s vineyard, then thou mayest eat grapes until thou have enough at thine own pleasure; but thou shalt not put any in thy vessel.,But if thou shalt forbear to vow, it shall be no sin in thee.,But it shall be, when evening cometh on, he shall bathe himself in water; and when the sun is down, he may come within the camp.,he shall dwell with thee, in the midst of thee, in the place which he shall choose within one of thy gates, where it liketh him best; thou shalt not wrong him.,An Ammonite or a Moabite shall not enter into the assembly of the LORD; even to the tenth generation shall none of them enter into the assembly of the LORD for ever;,Thou shalt not bring the hire of a harlot, or the price of a dog, into the house of the LORD thy God for any vow; for even both these are an abomination unto the LORD thy God. .,Unto a foreigner thou mayest lend upon interest; but unto thy brother thou shalt not lend upon interest; that the LORD thy God may bless thee in all that thou puttest thy hand unto, in the land whither thou goest in to possess it.,When thou shalt vow a vow unto the LORD thy God, thou shalt not be slack to pay it; for the LORD thy God will surely require it of thee; and it will be sin in thee.,If there be among you any man, that is not clean by reason of that which chanceth him by night, then shall he go abroad out of the camp, he shall not come within the camp.,A man shall not take his father’s wife, and shall not uncover his father’s skirt.,Thou shalt have a place also without the camp, whither thou shalt go forth abroad.,He that is crushed or maimed in his privy parts shall not enter into the assembly of the LORD.,because they met you not with bread and with water in the way, when ye came forth out of Egypt; and because they hired against thee Balaam the son of Beor from Pethor of Aram-naharaim, to curse thee.,When thou goest forth in camp against thine enemies, then thou shalt keep thee from every evil thing.,Thou shalt not abhor an Edomite, for he is thy brother; thou shalt not abhor an Egyptian, because thou wast a stranger in his land.,Thou shalt not deliver unto his master a bondman that is escaped from his master unto thee; |
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7. Hebrew Bible, Genesis, 37.36, 39.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ethiopia, cush Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 133| 37.36. וְהַמְּדָנִים מָכְרוּ אֹתוֹ אֶל־מִצְרָיִם לְפוֹטִיפַר סְרִיס פַּרְעֹה שַׂר הַטַּבָּחִים׃ 39.1. וְיוֹסֵף הוּרַד מִצְרָיְמָה וַיִּקְנֵהוּ פּוֹטִיפַר סְרִיס פַּרְעֹה שַׂר הַטַּבָּחִים אִישׁ מִצְרִי מִיַּד הַיִּשְׁמְעֵאלִים אֲשֶׁר הוֹרִדֻהוּ שָׁמָּה׃ 39.1. וַיְהִי כְּדַבְּרָהּ אֶל־יוֹסֵף יוֹם יוֹם וְלֹא־שָׁמַע אֵלֶיהָ לִשְׁכַּב אֶצְלָהּ לִהְיוֹת עִמָּהּ׃ | 37.36. And the Midianites sold him into Egypt unto Potiphar, an officer of Pharaoh’s, the captain of the guard. 39.1. And Joseph was brought down to Egypt; and Potiphar, an officer of Pharaoh’s, the captain of the guard, an Egyptian, bought him of the hand of the Ishmaelites, that had brought him down thither. |
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8. Hebrew Bible, 2 Kings, 2.16, 20.18, 23.11, 25.19 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •ethiopia, cush Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 133, 137| 2.16. וַיֹּאמְרוּ אֵלָיו הִנֵּה־נָא יֵשׁ־אֶת־עֲבָדֶיךָ חֲמִשִּׁים אֲנָשִׁים בְּנֵי־חַיִל יֵלְכוּ נָא וִיבַקְשׁוּ אֶת־אֲדֹנֶיךָ פֶּן־נְשָׂאוֹ רוּחַ יְהוָה וַיַּשְׁלִכֵהוּ בְּאַחַד הֶהָרִים אוֹ בְּאַחַת הגיאות [הַגֵּאָיוֹת] וַיֹּאמֶר לֹא תִשְׁלָחוּ׃ 20.18. וּמִבָּנֶיךָ אֲשֶׁר יֵצְאוּ מִמְּךָ אֲשֶׁר תּוֹלִיד יקח [יִקָּחוּ] וְהָיוּ סָרִיסִים בְּהֵיכַל מֶלֶךְ בָּבֶל׃ 23.11. וַיַּשְׁבֵּת אֶת־הַסּוּסִים אֲשֶׁר נָתְנוּ מַלְכֵי יְהוּדָה לַשֶּׁמֶשׁ מִבֹּא בֵית־יְהוָה אֶל־לִשְׁכַּת נְתַן־מֶלֶךְ הַסָּרִיס אֲשֶׁר בַּפַּרְוָרִים וְאֶת־מַרְכְּבוֹת הַשֶּׁמֶשׁ שָׂרַף בָּאֵשׁ׃ 25.19. וּמִן־הָעִיר לָקַח סָרִיס אֶחָד אֲשֶׁר־הוּא פָקִיד עַל־אַנְשֵׁי הַמִּלְחָמָה וַחֲמִשָּׁה אֲנָשִׁים מֵרֹאֵי פְנֵי־הַמֶּלֶךְ אֲשֶׁר נִמְצְאוּ בָעִיר וְאֵת הַסֹּפֵר שַׂר הַצָּבָא הַמַּצְבִּא אֶת־עַם הָאָרֶץ וְשִׁשִּׁים אִישׁ מֵעַם הָאָרֶץ הַנִּמְצְאִים בָּעִיר׃ | 2.16. And they said unto him: ‘Behold now, there are with thy servants fifty strong men; let them go, we pray thee, and seek thy master; lest peradventure the spirit of the LORD hath taken him up, and cast him upon some mountain, or into some valley.’ And he said: ‘Ye shall not send.’ 20.18. And of thy sons that shall issue from thee, whom thou shalt beget, shall they take away; and they shall be officers in the palace of the king of Babylon.’ 23.11. And he took away the horses that the kings of Judah had given to the sun, at the entrance of the house of the LORD, by the chamber of Nethan-melech the officer, which was in the precincts; and he burned the chariots of the sun with fire. 25.19. and out of the city he took an officer that was set over the men of war; and five men of them that saw the king’s face, who were found in the city; and the scribe of the captain of the host, who mustered the people of the land; and threescore men of the people of the land, that were found in the city. |
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9. Hebrew Bible, 1 Kings, 18.28, 18.46 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •ethiopia, cush Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 136, 139| 18.28. וַיִּקְרְאוּ בְּקוֹל גָּדוֹל וַיִּתְגֹּדְדוּ כְּמִשְׁפָּטָם בַּחֲרָבוֹת וּבָרְמָחִים עַד־שְׁפָךְ־דָּם עֲלֵיהֶם׃ 18.46. וְיַד־יְהוָה הָיְתָה אֶל־אֵלִיָּהוּ וַיְשַׁנֵּס מָתְנָיו וַיָּרָץ לִפְנֵי אַחְאָב עַד־בֹּאֲכָה יִזְרְעֶאלָה׃ | 18.28. And they cried aloud, and cut themselves after their manner with swords and lances, till the blood gushed out upon them. 18.46. And the hand of the LORD was on Elijah; and he girded up his loins, and ran before Ahab to the entrance of Jezreel. |
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10. Hebrew Bible, Isaiah, 18.1-18.2, 39.7, 53.7-53.8, 56.3-56.5 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •ethiopia, cush Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 133, 137, 139, 143| 18.1. הוֹי אֶרֶץ צִלְצַל כְּנָפָיִם אֲשֶׁר מֵעֵבֶר לְנַהֲרֵי־כוּשׁ׃ 39.7. וּמִבָּנֶיךָ אֲשֶׁר יֵצְאוּ מִמְּךָ אֲשֶׁר תּוֹלִיד יִקָּחוּ וְהָיוּ סָרִיסִים בְּהֵיכַל מֶלֶךְ בָּבֶל׃ 53.7. נִגַּשׂ וְהוּא נַעֲנֶה וְלֹא יִפְתַּח־פִּיו כַּשֶּׂה לַטֶּבַח יוּבָל וּכְרָחֵל לִפְנֵי גֹזְזֶיהָ נֶאֱלָמָה וְלֹא יִפְתַּח פִּיו׃ 53.8. מֵעֹצֶר וּמִמִּשְׁפָּט לֻקָּח וְאֶת־דּוֹרוֹ מִי יְשׂוֹחֵחַ כִּי נִגְזַר מֵאֶרֶץ חַיִּים מִפֶּשַׁע עַמִּי נֶגַע לָמוֹ׃ 56.3. וְאַל־יֹאמַר בֶּן־הַנֵּכָר הַנִּלְוָה אֶל־יְהוָה לֵאמֹר הַבְדֵּל יַבְדִּילַנִי יְהוָה מֵעַל עַמּוֹ וְאַל־יֹאמַר הַסָּרִיס הֵן אֲנִי עֵץ יָבֵשׁ׃ 56.4. כִּי־כֹה אָמַר יְהוָה לַסָּרִיסִים אֲשֶׁר יִשְׁמְרוּ אֶת־שַׁבְּתוֹתַי וּבָחֲרוּ בַּאֲשֶׁר חָפָצְתִּי וּמַחֲזִיקִים בִּבְרִיתִי׃ 56.5. וְנָתַתִּי לָהֶם בְּבֵיתִי וּבְחוֹמֹתַי יָד וָשֵׁם טוֹב מִבָּנִים וּמִבָּנוֹת שֵׁם עוֹלָם אֶתֶּן־לוֹ אֲשֶׁר לֹא יִכָּרֵת׃ | 18.1. Ah, land of the buzzing of wings, Which is beyond the rivers of Ethiopia; 39.7. And of thy sons that shall issue from thee, whom thou shalt beget, shall they take away; and they shall be officers in the palace of the king of Babylon.’ 53.7. He was oppressed, though he humbled himself And opened not his mouth; As a lamb that is led to the slaughter, And as a sheep that before her shearers is dumb; Yea, he opened not his mouth. 53.8. By oppression and judgment he was taken away, And with his generation who did reason? For he was cut off out of the land of the living, For the transgression of my people to whom the stroke was due. 56.3. Neither let the alien, That hath joined himself to the LORD, speak, saying: ‘The LORD will surely separate me from His people’; Neither let the eunuch say: ‘Behold, I am a dry tree.’ 56.4. For thus saith the LORD Concerning the eunuchs that keep My sabbaths, And choose the things that please Me, And hold fast by My covet: 56.5. Even unto them will I give in My house And within My walls a monument and a memorial Better than sons and daughters; I will give them an everlasting memorial, That shall not be cut off. 56. Also the aliens, that join themselves to the LORD, to minister unto Him, And to love the name of the LORD, To be His servants, Every one that keepeth the sabbath from profaning it, And holdeth fast by My covet:,His watchmen are all blind, Without knowledge; They are all dumb dogs, They cannot bark; Raving, lying down, loving to slumber.,Even them will I bring to My holy mountain, And make them joyful in My house of prayer; Their burnt-offerings and their sacrifices Shall be acceptable upon Mine altar; For My house shall be called A house of prayer for all peoples.,Happy is the man that doeth this, And the son of man that holdeth fast by it: That keepeth the sabbath from profaning it, And keepeth his hand from doing any evil.,Yea, the dogs are greedy, They know not when they have enough; And these are shepherds That cannot understand; They all turn to their own way, Each one to his gain, one and all.,Even unto them will I give in My house And within My walls a monument and a memorial Better than sons and daughters; I will give them an everlasting memorial, That shall not be cut off.,For thus saith the LORD Concerning the eunuchs that keep My sabbaths, And choose the things that please Me, And hold fast by My covet:,Thus saith the LORD: Keep ye justice, and do righteousness; For My salvation is near to come, And My favour to be revealed.,Neither let the alien, That hath joined himself to the LORD, speak, saying: ‘The LORD will surely separate me from His people’; Neither let the eunuch say: ‘Behold, I am a dry tree.’,’Come ye, I will fetch wine, And we will fill ourselves with strong drink; And to-morrow shall be as this day, And much more abundant.’,All ye beasts of the field, come to devour, Yea, all ye beasts in the forest.,Saith the Lord GOD who gathereth the dispersed of Israel: Yet I will gather others to him, beside those of him that are gathered. |
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11. Hebrew Bible, Jeremiah, 34.19, 38.7, 39.15-39.18, 44.1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •ethiopia, cush Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 133, 135, 143| 38.7. וַיִּשְׁמַע עֶבֶד־מֶלֶךְ הַכּוּשִׁי אִישׁ סָרִיס וְהוּא בְּבֵית הַמֶּלֶךְ כִּי־נָתְנוּ אֶת־יִרְמְיָהוּ אֶל־הַבּוֹר וְהַמֶּלֶךְ יוֹשֵׁב בְּשַׁעַר בִּנְיָמִן׃ 39.15. וְאֶל־יִרְמְיָהוּ הָיָה דְבַר־יְהוָה בִּהְיֹתוֹ עָצוּר בַּחֲצַר הַמַּטָּרָה לֵאמֹר׃ 39.16. הָלוֹךְ וְאָמַרְתָּ לְעֶבֶד־מֶלֶךְ הַכּוּשִׁי לֵאמֹר כֹּה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל הִנְנִי מבי [מֵבִיא] אֶת־דְּבָרַי אֶל־הָעִיר הַזֹּאת לְרָעָה וְלֹא לְטוֹבָה וְהָיוּ לְפָנֶיךָ בַּיּוֹם הַהוּא׃ 39.17. וְהִצַּלְתִּיךָ בַיּוֹם־הַהוּא נְאֻם־יְהוָה וְלֹא תִנָּתֵן בְּיַד הָאֲנָשִׁים אֲשֶׁר־אַתָּה יָגוֹר מִפְּנֵיהֶם׃ 39.18. כִּי מַלֵּט אֲמַלֶּטְךָ וּבַחֶרֶב לֹא תִפֹּל וְהָיְתָה לְךָ נַפְשְׁךָ לְשָׁלָל כִּי־בָטַחְתָּ בִּי נְאֻם־יְהוָה׃ 44.1. לֹא דֻכְּאוּ עַד הַיּוֹם הַזֶּה וְלֹא יָרְאוּ וְלֹא־הָלְכוּ בְתוֹרָתִי וּבְחֻקֹּתַי אֲשֶׁר־נָתַתִּי לִפְנֵיכֶם וְלִפְנֵי אֲבוֹתֵיכֶם׃ 44.1. הַדָּבָר אֲשֶׁר הָיָה אֶל־יִרְמְיָהוּ אֶל כָּל־הַיְּהוּדִים הַיֹּשְׁבִים בְּאֶרֶץ מִצְרָיִם הַיֹּשְׁבִים בְּמִגְדֹּל וּבְתַחְפַּנְחֵס וּבְנֹף וּבְאֶרֶץ פַּתְרוֹס לֵאמֹר׃ | 38.7. Now when Ebed-melech the Ethiopian, an officer, who was in the king’s house, heard that they had put Jeremiah in the pit; the king then sitting in the gate of Benjamin; 39.15. Now the word of the LORD came unto Jeremiah, while he was shut up in the court of the guard, saying: 39.16. ’Go, and speak to Ebed-melech the Ethiopian, saying: Thus saith the LORD of hosts, the God of Israel: Behold, I will bring My words upon this city for evil, and not for good; and they shall be accomplished before thee in that day. 39.17. But I will deliver thee in that day, saith the LORD; and thou shalt not be given into the hand of the men of whom thou art afraid. 39.18. For I will surely deliver thee, and thou shalt not fall by the sword, but thy life shall be for a prey unto thee; because thou hast put thy trust in Me, saith the LORD.’ 44.1. The word that came to Jeremiah concerning all the Jews that dwelt in the land of Egypt, that dwelt at Migdol, and at Tahpanhes, and at Noph, and in the country of Pathros, saying: |
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12. Hebrew Bible, Amos, 9.7 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •ethiopia, cush Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 135| 9.7. הֲלוֹא כִבְנֵי כֻשִׁיִּים אַתֶּם לִי בְּנֵי יִשְׂרָאֵל נְאֻם־יְהוָה הֲלוֹא אֶת־יִשְׂרָאֵל הֶעֱלֵיתִי מֵאֶרֶץ מִצְרַיִם וּפְלִשְׁתִּיִּים מִכַּפְתּוֹר וַאֲרָם מִקִּיר׃ | 9.7. Are ye not as the children of the Ethiopians unto Me, O children of Israel? saith the LORD. Have not I brought up Israel out of the land of Egypt, And the Philistines from Caphtor, And Aram from Kir? |
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13. Hebrew Bible, Ezekiel, 11.24 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •ethiopia, cush Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 137| 11.24. וְרוּחַ נְשָׂאַתְנִי וַתְּבִיאֵנִי כַשְׂדִּימָה אֶל־הַגּוֹלָה בַּמַּרְאֶה בְּרוּחַ אֱלֹהִים וַיַּעַל מֵעָלַי הַמַּרְאֶה אֲשֶׁר רָאִיתִי׃ | 11.24. And a spirit lifted me up, and brought me in the vision by the spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from Me. |
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14. Hebrew Bible, Ezra, 9.1, 9.1-10.44 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 135| 9.1. וּכְכַלּוֹת אֵלֶּה נִגְּשׁוּ אֵלַי הַשָּׂרִים לֵאמֹר לֹא־נִבְדְּלוּ הָעָם יִשְׂרָאֵל וְהַכֹּהֲנִים וְהַלְוִיִּם מֵעַמֵּי הָאֲרָצוֹת כְּתוֹעֲבֹתֵיהֶם לַכְּנַעֲנִי הַחִתִּי הַפְּרִזִּי הַיְבוּסִי הָעַמֹּנִי הַמֹּאָבִי הַמִּצְרִי וְהָאֱמֹרִי׃ 9.1. וְעַתָּה מַה־נֹּאמַר אֱלֹהֵינוּ אַחֲרֵי־זֹאת כִּי עָזַבְנוּ מִצְוֺתֶיךָ׃ | 9.1. Now when these things were done, the princes drew near unto me, saying: ‘The people of Israel, and the priests and the Levites, have not separated themselves from the peoples of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites. |
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15. Cicero, On The Nature of The Gods, 1.118-1.119 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •ethiopia, cush Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 45 | 1.118. Take again those who have asserted that the entire notion of the immortal gods is a fiction invented by wise men in the interest of the state, to the end that those whom reason was powerless to control might be led in the path of duty by religion; surely this view was absolutely and entirely destructive of religion. Or Prodicus of Ceos,',WIDTH,)" onmouseout="nd();"º who said that the gods were personifications of things beneficial to the life of man — pray what religion was left by his theory? 1.119. Or those who teach that brave or famous or powerful men have been deified after death, and that it is these who are the real objects of the worship, prayers and adoration which we are accustomed to offer — are not they entirely devoid of all sense of religion? This theory was chiefly developed by Euhemerus, who was translated and imitated especially by our poet Ennius. Yet Euhemerus describes the death and burial of certain gods; are we then to think of him as upholding religion, or rather as utterly and entirely destroying it? I say nothing of the holy and awe‑inspiring sanctuary of Eleusis, Where tribes from earth's remotest confines seek Initiation, and I pass over Samothrace and those occult mysteries Which throngs of worshippers at dead of night In forest coverts deep do celebrate at Lemnos, since such mysteries when interpreted and rationalized prove to have more to do with natural science than with theology. |
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16. Diodorus Siculus, Historical Library, 1.11-1.12, 1.17.2-1.17.3, 1.18.1-1.18.2, 1.20.5-1.20.6, 6.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •ethiopia, cush Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 45 | 1.11. Now the men of Egypt, he says, when ages ago they came into existence, as they looked up at the firmament and were struck with both awe and wonder at the nature of the universe, conceived that two gods were both eternal and first, namely, the sun and the moon, whom they called respectively Osiris and Isis, these appellations having in each case been based upon a certain meaning in them., For when the names are translated into Greek Osiris means "many-eyed," and properly so; for in shedding his rays in every direction he surveys with many eyes, as it were, all land and sea. And the words of the poet are also in agreement with this conception when he says: The sun, who sees all things and hears all things. , And of the ancient Greek writers of mythology some give to Osiris the name Dionysus or, with a slight change in form, Sirius. One of them, Eumolpus, in his Bacchic Hymn speaks of Our Dionysus, shining like a star, With fiery eye in ev'ry ray; while Orpheus says: And this is why men call him Shining One And Dionysus. , Some say that Osiris is also represented with the cloak of fawn-skin about his shoulders as imitating the sky spangled with the stars. As for Isis, when translated the word means "ancient," the name having been given her because her birth was from everlasting and ancient. And they put horns on her head both because of the appearance which she has to the eye when the moon is crescent-shaped, and because among the Egyptians a cow is held sacred to her., These two gods, they hold, regulate the entire universe, giving both nourishment and increase to all things by means of a system of three seasons which complete the full cycle through an unobservable movement, these being spring and summer and winter; and these seasons, though in nature most opposed to one another, complete the cycle of the year in the fullest harmony. Moreover, practically all the physical matter which is essential to the generation of all things is furnished by these gods, the sun contributing the fiery element and the spirit, the moon the wet and the dry, and both together the air; and it is through these elements that all things are engendered and nourished., And so it is out of the sun and moon that the whole physical body of the universe is made complete; and as for the five parts just named of these bodies â the spirit, the fire, the dry, as well as the wet, and, lastly, the air-like â just as in the case of a man we enumerate head and hands and feet and the other parts, so in the same way the body of the universe is composed in its entirety of these parts. 1.11. 1. Now the men of Egypt, he says, when ages ago they came into existence, as they looked up at the firmament and were struck with both awe and wonder at the nature of the universe, conceived that two gods were both eternal and first, namely, the sun and the moon, whom they called respectively Osiris and Isis, these appellations having in each case been based upon a certain meaning in them.,2. For when the names are translated into Greek Osiris means "many-eyed," and properly so; for in shedding his rays in every direction he surveys with many eyes, as it were, all land and sea. And the words of the poet are also in agreement with this conception when he says: The sun, who sees all things and hears all things.,3. And of the ancient Greek writers of mythology some give to Osiris the name Dionysus or, with a slight change in form, Sirius. One of them, Eumolpus, in his Bacchic Hymn speaks of Our Dionysus, shining like a star, With fiery eye in ev'ry ray; while Orpheus says: And this is why men call him Shining One And Dionysus.,4. Some say that Osiris is also represented with the cloak of fawn-skin about his shoulders as imitating the sky spangled with the stars. As for Isis, when translated the word means "ancient," the name having been given her because her birth was from everlasting and ancient. And they put horns on her head both because of the appearance which she has to the eye when the moon is crescent-shaped, and because among the Egyptians a cow is held sacred to her.,5. These two gods, they hold, regulate the entire universe, giving both nourishment and increase to all things by means of a system of three seasons which complete the full cycle through an unobservable movement, these being spring and summer and winter; and these seasons, though in nature most opposed to one another, complete the cycle of the year in the fullest harmony. Moreover, practically all the physical matter which is essential to the generation of all things is furnished by these gods, the sun contributing the fiery element and the spirit, the moon the wet and the dry, and both together the air; and it is through these elements that all things are engendered and nourished.,6. And so it is out of the sun and moon that the whole physical body of the universe is made complete; and as for the five parts just named of these bodies â the spirit, the fire, the dry, as well as the wet, and, lastly, the air-like â just as in the case of a man we enumerate head and hands and feet and the other parts, so in the same way the body of the universe is composed in its entirety of these parts. 1.12. Each of these parts they regard as a god and to each of them the first men in Egypt to use articulate speech gave a distinct name appropriate to its nature. <, Now the spirit they called, as we translate their expression, Zeus, and since he was the source of the spirit of life in animals they considered him to be in a sense the father of all things. And they say that the most renowned of the Greek poets also agrees with this when he speaks of this god as The father of men and of gods. , The fire they called Hephaestus, as it is translated, holding him to be a great god and one who contributes much both to the birth and full development of all things., The earth, again, they looked upon as a kind of vessel which holds all growing things and so gave it the name "mother"; and in like manner the Greeks also call it Demeter, the word having been slightly changed in the course of time; for in olden times they called her Gê Meter (Earth Mother), to which Orpheus bears witness when he speaks of Earth the Mother of all, Demeter giver of wealth. , And the wet, according to them, was called by the men of old Oceanê, which, when translated, means Fostering-mother, though some of the Greeks have taken it to be Oceanus, in connection with whom the poet also speaks of Oceanus source of gods and mother Tethys. , For the Egyptians consider Oceanus to be their river Nile, on which also their gods were born; since, they say, Egypt is the only country in the whole inhabited world where there are many cities which were founded by the first gods, such as Zeus, Helius, Hermes, Apollo, Pan, Eileithyia, and many more., The air, they say, they called Athena, as the name is translated, and they considered her to be the daughter of Zeus and conceived of her as a virgin, because of fact that the air is by its nature uncorrupted and occupies the highest part of the entire universe; for the latter reason also the myth arose that she was born from the head of Zeus., Another name given her was Tritogeneia (Thrice-born), because her nature changes three times in the course of the year, in the spring, summer, and winter. They add that she is also called Glaucopis (Blue-eyed), not because she has blue eyes, as some Greeks have held â a silly explanation, indeed â but because the air has a bluish cast., These five deities, they say, visit all the inhabited world, revealing themselves to men in the form of sacred animals, and at times even appearing in the guise of men or in other shapes; nor is this a fabulous thing, but possible, if these are in very truth the gods who give life to all things., And also the poet, who visited Egypt and became acquainted with such accounts as these from the lips of the priests, in some place in his writings sets forth as actual fact what has been said: The gods, in strangers' form from alien lands, Frequent the cities of men in ev'ry guise, Observing their insolence and lawful ways. Now so far as the celestial gods are concerned whose genesis is from eternity, this is the account given by the Egyptians. 1.12. 1. Each of these parts they regard as a god and to each of them the first men in Egypt to use articulate speech gave a distinct name appropriate to its nature.,2. Now the spirit they called, as we translate their expression, Zeus, and since he was the source of the spirit of life in animals they considered him to be in a sense the father of all things. And they say that the most renowned of the Greek poets also agrees with this when he speaks of this god as The father of men and of gods.,3. The fire they called Hephaestus, as it is translated, holding him to be a great god and one who contributes much both to the birth and full development of all things.,4. The earth, again, they looked upon as a kind of vessel which holds all growing things and so gave it the name "mother"; and in like manner the Greeks also call it Demeter, the word having been slightly changed in the course of time; for in olden times they called her Gê Meter (Earth Mother), to which Orpheus bears witness when he speaks of Earth the Mother of all, Demeter giver of wealth.,5. And the wet, according to them, was called by the men of old Oceanê, which, when translated, means Fostering-mother, though some of the Greeks have taken it to be Oceanus, in connection with whom the poet also speaks of Oceanus source of gods and mother Tethys.,6. For the Egyptians consider Oceanus to be their river Nile, on which also their gods were born; since, they say, Egypt is the only country in the whole inhabited world where there are many cities which were founded by the first gods, such as Zeus, Helius, Hermes, Apollo, Pan, Eileithyia, and many more.,7. The air, they say, they called Athena, as the name is translated, and they considered her to be the daughter of Zeus and conceived of her as a virgin, because of fact that the air is by its nature uncorrupted and occupies the highest part of the entire universe; for the latter reason also the myth arose that she was born from the head of Zeus.,8. Another name given her was Tritogeneia (Thrice-born), because her nature changes three times in the course of the year, in the spring, summer, and winter. They add that she is also called Glaucopis (Blue-eyed), not because she has blue eyes, as some Greeks have held â a silly explanation, indeed â but because the air has a bluish cast.,9. These five deities, they say, visit all the inhabited world, revealing themselves to men in the form of sacred animals, and at times even appearing in the guise of men or in other shapes; nor is this a fabulous thing, but possible, if these are in very truth the gods who give life to all things.,10. And also the poet, who visited Egypt and became acquainted with such accounts as these from the lips of the priests, in some place in his writings sets forth as actual fact what has been said: The gods, in strangers' form from alien lands, Frequent the cities of men in ev'ry guise, Observing their insolence and lawful ways. Now so far as the celestial gods are concerned whose genesis is from eternity, this is the account given by the Egyptians. 1.17.2. for he supposed that if he made men give up their savagery and adopt a gentle manner of life he would receive immortal honours because of the magnitude of his benefactions. And this did in fact take place, since not only the men of his time who received his gift, but all succeeding generations as well, because of the delight which they take in the foods which were discovered, have honoured those who introduced them as gods most illustrious. 1.17.3. Now after Osiris had established the affairs of Egypt and turned the supreme power over to Isis his wife, they say that he placed Hermes at her side as counsellor because his prudence raised him above the king's other friends, and as general of all the land under his sway he left Heracles, who was both his kinsman and renowned for his valour and physical strength, while as governors he appointed Busiris over those parts of Egypt which lie towards Phoenicia and border upon the sea and Antaeus over those adjoining Ethiopia and Libya; then he himself left Egypt with his army to make his campaign, taking in his company also his brother, whom the Greeks call Apollo. 1.18.1. Now Osiris was accompanied on his campaign, as the Egyptian account goes, by his two sons Anubis and Macedon, who were distinguished for their valour. Both of them carried the most notable accoutrements of war, taken from certain animals whose character was not unlike the boldness of the men, Anubis wearing a dog's skin and Macedon the fore-parts of a wolf; and it is for this reason that these animals are held in honour among the Egyptians. 1.20.6. After this he passed from the midst of men into the company of the gods and received from Isis and Hermes sacrifices and every other highest honour. These also instituted rites for him and introduced many things of a mystic nature, magnifying in this way the power of the god. 6.1. < 6.1. The foregoing is told by Diodorus in the Third Book of his history. And the same writer, in the sixth Book as well, confirms the same view regarding the gods, drawing from the writing of Euhemerus of Messenê, and using the following words:, "As regards the gods, then, men of ancient times have handed down to later generations two different conceptions: Certain of the gods, they say, are eternal and imperishable, such as the sun and moon and the other stars of the heavens, and the winds as well and whatever else possesses a nature similar to theirs; for of each of these the genesis and duration are from everlasting to everlasting. But the other gods, we are told, were terrestrial beings who attained to immortal honour and fame because of their benefactions to mankind, such as Heracles, Dionysus, Aristaeus, and the others who were like them., Regarding these terrestrial gods many and varying accounts have been handed down by the writers of history and mythology; of the historians, Euhemerus, who composed the Sacred History, has written a special treatise about them, while, of the writers of myths, Homer and Hesiod and Orpheus and the others of their kind have invented rather monstrous stories about the gods. But for our part, we shall endeavour to run over briefly the accounts which both groups of writers have given, aiming at due proportion in our exposition., "Now Euhemerus, who was a friend of King Cassander and was required by him to perform certain affairs of state and to make great journeys abroad, says that he travelled southward as far as the ocean; for setting sail from Arabia the Blest he voyaged through the ocean for a considerable number of days and was carried to the shore of some islands in the sea, one of which bore the name of Panchaea. On this island he saw the Panchaeans who dwell there, who excel in piety and honour the gods with the most magnificent sacrifices and with remarkable votive offerings of silver and of gold., The island is sacred to the gods, and there are a number of other objects on it which are admired both for their antiquity and for the great skill of their workmanship, regarding which severally we have written in the preceding Books., There is also on the island, situated upon an exceedingly high hill, a sanctuary of Zeus Triphylius, which was established by him during the time when he was king of all the inhabited world and was still in the company of men., And in this temple there is a stele of gold on which is inscribed in summary, in the writing employed by the Panchaeans, the deeds of Uranus and Cronus and Zeus., "Euhemerus goes on to say that Uranus was the first to be king, that he was an honourable man and beneficent, who was versed in the movement of the stars, and that he was also the first to honour the gods of the heavens with sacrifices, whence he was called Uranus or "Heaven.", There were born to him by his wife Hestia two sons, Titan and Cronus, and two daughters, Rhea and Demeter. Cronus became king after Uranus, and marrying Rhea he begat Zeus and Hera and Poseidon. And Zeus, on succeeding to the kingship, married Hera and Demeter and Themis, and by them he had children, the Curetes by the first named, Persephonê by the second, and Athena by the third., And going to Babylon he was entertained by Belus, and after that he went to the island of Panchaea, which lies in the ocean, and here he set up an altar to Uranus, the founder of his family. From there he passed through Syria and came to Casius, who was ruler of Syria at that time, and who gave his name to Mt. Casius. And coming to Cilicia he conquered in battle Cilix, the governor of the region, and he visited very many other nations, all of which paid honour to him and publicly proclaimed him a god.", After recounting what I have given and more to the same effect about the gods, as if about mortal men, Diodorus goes on to say: "Now regarding Euhemerus, who composed the Sacred History, we shall rest content with what has been said, and shall endeavour to run over briefly the myths which the Greeks recount concerning the gods, as they are given by Hesiod and Homer and Orpheus." Thereupon Diodorus goes on to add the myths as the poets give them. 6.1. 1. The foregoing is told by Diodorus in the Third Book of his history. And the same writer, in the sixth Book as well, confirms the same view regarding the gods, drawing from the writing of Euhemerus of Messenê, and using the following words:,2. "As regards the gods, then, men of ancient times have handed down to later generations two different conceptions: Certain of the gods, they say, are eternal and imperishable, such as the sun and moon and the other stars of the heavens, and the winds as well and whatever else possesses a nature similar to theirs; for of each of these the genesis and duration are from everlasting to everlasting. But the other gods, we are told, were terrestrial beings who attained to immortal honour and fame because of their benefactions to mankind, such as Heracles, Dionysus, Aristaeus, and the others who were like them.,3. Regarding these terrestrial gods many and varying accounts have been handed down by the writers of history and mythology; of the historians, Euhemerus, who composed the Sacred History, has written a special treatise about them, while, of the writers of myths, Homer and Hesiod and Orpheus and the others of their kind have invented rather monstrous stories about the gods. But for our part, we shall endeavour to run over briefly the accounts which both groups of writers have given, aiming at due proportion in our exposition.,4. "Now Euhemerus, who was a friend of King Cassander and was required by him to perform certain affairs of state and to make great journeys abroad, says that he travelled southward as far as the ocean; for setting sail from Arabia the Blest he voyaged through the ocean for a considerable number of days and was carried to the shore of some islands in the sea, one of which bore the name of Panchaea. On this island he saw the Panchaeans who dwell there, who excel in piety and honour the gods with the most magnificent sacrifices and with remarkable votive offerings of silver and of gold.,5. The island is sacred to the gods, and there are a number of other objects on it which are admired both for their antiquity and for the great skill of their workmanship, regarding which severally we have written in the preceding Books.,6. There is also on the island, situated upon an exceedingly high hill, a sanctuary of Zeus Triphylius, which was established by him during the time when he was king of all the inhabited world and was still in the company of men.,7. And in this temple there is a stele of gold on which is inscribed in summary, in the writing employed by the Panchaeans, the deeds of Uranus and Cronus and Zeus.,8. "Euhemerus goes on to say that Uranus was the first to be king, that he was an honourable man and beneficent, who was versed in the movement of the stars, and that he was also the first to honour the gods of the heavens with sacrifices, whence he was called Uranus or "Heaven.",9. There were born to him by his wife Hestia two sons, Titan and Cronus, and two daughters, Rhea and Demeter. Cronus became king after Uranus, and marrying Rhea he begat Zeus and Hera and Poseidon. And Zeus, on succeeding to the kingship, married Hera and Demeter and Themis, and by them he had children, the Curetes by the first named, Persephonê by the second, and Athena by the third.,10. And going to Babylon he was entertained by Belus, and after that he went to the island of Panchaea, which lies in the ocean, and here he set up an altar to Uranus, the founder of his family. From there he passed through Syria and came to Casius, who was ruler of Syria at that time, and who gave his name to Mt. Casius. And coming to Cilicia he conquered in battle Cilix, the governor of the region, and he visited very many other nations, all of which paid honour to him and publicly proclaimed him a god.",11. After recounting what I have given and more to the same effect about the gods, as if about mortal men, Diodorus goes on to say: "Now regarding Euhemerus, who composed the Sacred History, we shall rest content with what has been said, and shall endeavour to run over briefly the myths which the Greeks recount concerning the gods, as they are given by Hesiod and Homer and Orpheus." Thereupon Diodorus goes on to add the myths as the poets give them. |
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| 17. Philo of Alexandria, Allegorical Interpretation, 3.236 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •ethiopia, cush Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 133 |
18. Philo of Alexandria, On The Special Laws, 1.325 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •ethiopia, cush Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 139 | 1.325. Therefore, as it was aware that no inconsiderable number of wicked men are often mingled in these assemblies, and escape notice by reason of the crowds collected there, in order to prevent that from being the case in this instance, he previously excludes all who are unworthy from the sacred assembly, beginning in the first instance with those who are afflicted with the disease of effeminacy, men-women, who, having adulterated the coinage of nature, are willingly driven into the appearance and treatment of licentious women. He also banishes all those who have suffered any injury or mutilation in their most important members, and those who, seeking to preserve the flower of their beauty so that it may not speedily wither away, have altered the impression of their natural manly appearance into the resemblance of a woman. |
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19. New Testament, John, 12.38 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ethiopia, cush Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 137| 12.38. ἵνα ὁ λόγος Ἠσαίου τοῦ προφήτου πληρωθῇ ὃν εἶπεν Κύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν; καὶ ὁ βραχίων Κυρίου τίνι ἀπεκαλύφθη; | 12.38. that the word of Isaiah the prophet might be fulfilled, which he spoke, "Lord, who has believed our report? To whom has the arm of the Lord been revealed?" |
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20. New Testament, Matthew, 5.41, 19.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ethiopia, cush Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 7, 132, 139| 5.41. καὶ ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετʼ αὐτοῦ δύο. 19.12. εἰσὶν γὰρ εὐνοῦχοι οἵτινες ἐκ κοιλίας μητρὸς ἐγεννήθησαν οὕτως, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνουχίσθησαν ὑπὸ τῶν ἀνθρώπων, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν. ὁ δυνάμενος χωρεῖν χωρείτω. | 5.41. Whoever compels you to go one mile, go with him two. 19.12. For there are eunuchs who were born that way from their mother's womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven's sake. He who is able to receive it, let him receive it." |
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21. New Testament, Mark, 10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ethiopia, cush Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 138 | 10. , He arose from there and came into the borders of Judea and beyond the Jordan. Multitudes came together to him again. As he usually did, he was again teaching them. , Pharisees came to him testing him, and asked him, "Is it lawful for a man to divorce his wife?", He answered, "What did Moses command you?", They said, "Moses allowed a certificate of divorce to be written, and to divorce her.", But Jesus said to them, "For your hardness of heart, he wrote you this commandment. , But from the beginning of the creation, 'God made them male and female. , For this cause a man will leave his father and mother, and will join to his wife, , and the two will become one flesh,' so that they are no longer two, but one flesh. , What therefore God has joined together, let no man separate.", In the house, his disciples asked him again about the same matter. , He said to them, "Whoever divorces his wife, and marries another, commits adultery against her. , If a woman herself divorces her husband, and marries another, she commits adultery.", They were bringing to him little children, that he should touch them, but the disciples rebuked those who were bringing them. , But when Jesus saw it, he was moved with indignation, and said to them, "Allow the little children to come to me! Don't forbid them, for the Kingdom of God belongs to such as these. , Most assuredly I tell you, whoever will not receive the Kingdom of God like a little child, he will in no way enter into it.", He took them in his arms, and blessed them, laying his hands on them. , As he was going out into the way, one ran to him, knelt before him, and asked him, "Good Teacher, what shall I do that I may inherit eternal life?", Jesus said to him, "Why do you call me good? No one is good except one -- God. , You know the commandments: 'Do not murder,' 'Do not commit adultery,' 'Do not steal,' 'Do not give false testimony,' 'Do not defraud,' 'Honor your father and mother.'", He said to him, "Teacher, I have observed all these things from my youth.", Jesus looking at him loved him, and said to him, "One thing you lack. Go, sell whatever you have, and give to the poor, and you will have treasure in heaven; and come, follow me, taking up the cross.", But his face fell at that saying, and he went away sorrowful, for he was one who had great possessions. , Jesus looked around, and said to his disciples, "How difficult it is for those who have riches to enter into the Kingdom of God!", The disciples were amazed at his words. But Jesus answered again, "Children, how hard is it for those who trust in riches to enter into the Kingdom of God! , It is easier for a camel to go through a needle's eye than for a rich man to enter into the Kingdom of God.", They were exceedingly astonished, saying to him, "Then who can be saved?", Jesus, looking at them, said, "With men it is impossible, but not with God, for all things are possible with God.", Peter began to tell him, "Behold, we have left all, and have followed you.", Jesus said, "Most assuredly I tell you, there is no one who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or land, for my sake, and for the gospel's sake, , but he will receive one hundred times more now in this time, houses, brothers, sisters, mothers, children, and land, with persecutions; and in the age to come eternal life. , But many who are first will be last; and the last first.", They were on the way, going up to Jerusalem; and Jesus was going in front of them, and they were amazed; and those who followed were afraid. He again took the twelve, and began to tell them the things that were going to happen to him. , "Behold, we are going up to Jerusalem. The Son of Man will be delivered to the chief priests and the scribes. They will condemn him to death, and will deliver him to the Gentiles. , They will mock him, spit on him, scourge him, and kill him. On the third day he will rise again.", James and John, the sons of Zebedee, came near to him, saying, "Teacher, we want you to do for us whatever we will ask.", He said to them, "What do you want me to do for you?", They said to him, "Grant to us that we may sit, one at your right hand, and one at your left hand, in your glory.", But Jesus said to them, "You don't know what you are asking. Are you able to drink the cup that I drink, and to be baptized with the baptism that I am baptized with?", They said to him, "We are able."Jesus said to them, "You shall indeed drink the cup that I drink, and you shall be baptized with the baptism that I am baptized with; , but to sit at my right hand and at my left hand is not mine to give, but for whom it has been prepared.", When the ten heard it, they began to be indigt towards James and John. , Jesus summoned them, and said to them, "You know that they who are recognized as rulers over the Gentiles lord it over them, and their great ones exercise authority over them. , But it shall not be so among you, but whoever wants to become great among you shall be your servant. , Whoever of you wants to become first among you, shall be servant of all. , For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many.", They came to Jericho. As he went out from Jericho, with his disciples and a great multitude, the son of Timaeus, Bartimaeus, a blind beggar, was sitting by the road. , When he heard that it was Jesus the Nazarene, he began to cry out, and say, "Jesus, you son of David, have mercy on me!", Many rebuked him, that he should be quiet, but he cried out much more, "You son of David, have mercy on me!", Jesus stood still, and said, "Call him."They called the blind man, saying to him, "Cheer up! Get up. He is calling you!", He, casting away his cloak, sprang up, and came to Jesus. , Jesus asked him, "What do you want me to do for you?"The blind man said to him, "Rhabboni, that I may see again.", Jesus said to him, "Go your way. Your faith has made you well." Immediately he received his sight, and followed Jesus in the way. |
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22. New Testament, Luke, 24.9-24.35 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 132, 140, 141| 24.9. καὶ ὑποστρέψασαι [ἀπὸ τοῦ μνημείου] ἀπήγγειλαν ταῦτα πάντα τοῖς ἕνδεκα καὶ πᾶσιν τοῖς λοιποῖς. 24.10. ἦσαν δὲ ἡ Μαγδαληνὴ Μαρία καὶ Ἰωάνα καὶ Μαρία ἡ Ἰακώβου· καὶ αἱ λοιπαὶ σὺν αὐταῖς ἔλεγον πρὸς τοὺς ἀποστόλους ταῦτα. 24.11. καὶ ἐφάνησαν ἐνώπιον αὐτῶν ὡσεὶ λῆρος τὰ ῥήματα ταῦτα, καὶ ἠπίστουν αὐταῖς. 24.12. ⟦Ὁ δὲ Πέτρος ἀναστὰς ἔδραμεν ἐπὶ τὸ μνημεῖον· καὶ παρακύψας βλέπει τὰ ὀθόνια μόνα· καὶ ἀπῆλθεν πρὸς αὑτὸν θαυμάζων τὸ γεγονός.⟧ 24.13. Καὶ ἰδοὺ δύο ἐξ αὐτῶν ἐν αὐτῇ τῇ ἡμέρᾳ ἦσαν πορευόμενοι εἰς κώμην ἀπέχουσαν σταδίους ἑξήκοντα ἀπὸ Ἰερουσαλήμ, ᾗ ὄνομα Ἐμμαούς, 24.14. καὶ αὐτοὶ ὡμίλουν πρὸς ἀλλήλους περὶ πάντων τῶν συμβεβηκότων τούτων. 24.15. καὶ ἐγένετο ἐν τῷ ὁμιλεῖν αὐτοὺς καὶ συνζητεῖν [καὶ] αὐτὸς Ἰησοῦς ἐγγίσας συνεπορεύετο αὐτοῖς, 24.16. οἱ δὲ ὀφθαλμοὶ αὐτῶν ἐκρατοῦντο τοῦ μὴ ἐπιγνῶναι αὐτόν. 24.17. εἶπεν δὲ πρὸς αὐτούς Τίνες οἱ λόγοι οὗτοι οὓς ἀντιβάλλετε πρὸς ἀλλήλους περιπατοῦντες; καὶ ἐστάθησαν σκυθρωποί. 24.18. ἀποκριθεὶς δὲ εἷς ὀνόματι Κλεόπας εἶπεν πρὸς αὐτόν Σὺ μόνος παροικεῖς Ἰερουσαλὴμ καὶ οὐκ ἔγνως τὰ γενόμενα ἐν αὐτῇ ἐν ταῖς ἡμέραις ταύταις; 24.19. καὶ εἶπεν αὐτοῖς Ποῖα; οἱ δὲ εἶπαν αὐτῷ Τὰ περὶ Ἰησοῦ τοῦ Ναζαρηνοῦ, ὃς ἐγένετο ἀνὴρ προφήτης δυνατὸς ἐν ἔργῳ καὶ λόγῳ ἐναντίον τοῦ θεοῦ καὶ παντὸς τοῦ λαοῦ, 24.20. ὅπως τε παρέδωκαν αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ ἄρχοντες ἡμῶν εἰς κρίμα θανάτου καὶ ἐσταύρωσαν αὐτόν. 24.21. ἡμεῖς δὲ ἠλπίζομεν ὅτι αὐτός ἐστιν ὁ μέλλων λυτροῦσθαι τὸν Ἰσραήλ· ἀλλά γε καὶ σὺν πᾶσιν τούτοις τρίτην ταύτην ἡμέραν ἄγει ἀφʼ οὗ ταῦτα ἐγένετο. 24.22. ἀλλὰ καὶ γυναῖκές τινες ἐξ ἡμῶν ἐξέστησαν ἡμᾶς, γενόμεναι ὀρθριναὶ ἐπὶ τὸ μνημεῖον 24.23. καὶ μὴ εὑροῦσαι τὸ σῶμα αὐτοῦ ἦλθαν λέγουσαι καὶ ὀπτασίαν ἀγγέλων ἑωρακέναι, οἳ λέγουσιν αὐτὸν ζῇν. 24.24. καὶ ἀπῆλθάν τινες τῶν σὺν ἡμῖν ἐπὶ τὸ μνημεῖον, καὶ εὗρον οὕτως καθὼς αἱ γυναῖκες εἶπον, αὐτὸν δὲ οὐκ εἶδον. 24.25. καὶ αὐτὸς εἶπεν πρὸς αὐτούς Ὦ ἀνόητοι καὶ βραδεῖς τῇ καρδίᾳ τοῦ πιστεύειν ἐπὶ πᾶσιν οἷς ἐλάλησαν οἱ προφῆται· 24.26. οὐχὶ ταῦτα ἔδει παθεῖν τὸν χριστὸν καὶ εἰσελθεῖν εἰς τὴν δόξαν αὐτοῦ; 24.27. καὶ ἀρξάμενος ἀπὸ Μωυσέως καὶ ἀπὸ πάντων τῶν προφητῶν διερμήνευσεν αὐτοῖς ἐν πάσαις ταῖς γραφαῖς τὰ περὶ ἑαυτοῦ. 24.28. Καὶ ἤγγισαν εἰς τὴν κώμην οὗ ἐπορεύοντο, καὶ αὐτὸς προσεποιήσατο πορρώτερον πορεύεσθαι. 24.29. καὶ παρεβιάσαντο αὐτὸν λέγοντες Μεῖνον μεθʼ ἡμῶν, ὅτι πρὸς ἑσπέραν ἐστὶν καὶ κέκλικεν ἤδη ἡ ἡμέρα. καὶ εἰσῆλθεν τοῦ μεῖναι σὺν αὐτοῖς. 24.30. Καὶ ἐγένετο ἐν τῷ κατακλιθῆναι αὐτὸν μετʼ αὐτῶν λαβὼν τὸν ἄρτον εὐλόγησεν καὶ κλάσας ἐπεδίδου αὐτοῖς· 24.31. αὐτῶν δὲ διηνοίχθησαν οἱ ὀφθαλμοὶ καὶ ἐπέγνωσαν αὐτόν· καὶ αὐτὸς ἄφαντος ἐγένετο ἀπʼ αὐτῶν. 24.32. καὶ εἶπαν πρὸς ἀλλήλους Οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν ὡς ἐλάλει ἡμῖν ἐν τῇ ὁδῷ, ὡς διήνοιγεν ἡμῖν τὰς γραφάς; 24.33. Καὶ ἀναστάντες αὐτῇ τῇ ὥρᾳ ὑπέστρεψαν εἰς Ἰερουσαλήμ, καὶ εὗρον ἠθροισμένους τοὺς ἕνδεκα καὶ τοὺς σὺν αὐτοῖς, 24.34. λέγοντας ὅτι ὄντως ἠγέρθη ὁ κύριος καὶ ὤφθη Σίμωνι. 24.35. καὶ αὐτοὶ ἐξηγοῦντο τὰ ἐν τῇ ὁδῷ καὶ ὡς ἐγνώσθη αὐτοῖς ἐν τῇ κλάσει τοῦ ἄρτου. | 24.9. returned from the tomb, and told all these things to the eleven, and to all the rest. 24.10. Now they were Mary Magdalene, Joanna, and Mary the mother of James. The other women with them told these things to the apostles. 24.11. These words seemed to them to be nonsense, and they didn't believe them. 24.12. But Peter got up and ran to the tomb. Stooping and looking in, he saw the strips of linen lying by themselves, and he departed to his home, wondering what had happened. 24.13. Behold, two of them were going that very day to a village named Emmaus, which was sixty stadia from Jerusalem. 24.14. They talked with each other about all of these things which had happened. 24.15. It happened, while they talked and questioned together, that Jesus himself came near, and went with them. 24.16. But their eyes were kept from recognizing him. 24.17. He said to them, "What are you talking about as you walk, and are sad?" 24.18. One of them, named Cleopas, answered him, "Are you the only stranger in Jerusalem who doesn't know the things which have happened there in these days?" 24.19. He said to them, "What things?"They said to him, "The things concerning Jesus, the Nazarene, who was a prophet mighty in deed and word before God and all the people; 24.20. and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him. 24.21. But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened. 24.22. Also, certain women of our company amazed us, having arrived early at the tomb; 24.23. and when they didn't find his body, they came saying that they had also seen a vision of angels, who said that he was alive. 24.24. Some of us went to the tomb, and found it just like the women had said, but they didn't see him." 24.25. He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26. Didn't the Christ have to suffer these things and to enter into his glory?" 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.28. They drew near to the village, where they were going, and he acted like he would go further. 24.29. They urged him, saying, "Stay with us, for it is almost evening, and the day is almost over."He went in to stay with them. 24.30. It happened, that when he had sat down at the table with them, he took the bread and gave thanks. Breaking it, he gave to them. 24.31. Their eyes were opened, and they recognized him, and he vanished out of their sight. 24.32. They said one to another, "Weren't our hearts burning within us, while he spoke to us along the way, and while he opened the Scriptures to us?" 24.33. Rising rose up that very hour, they returned to Jerusalem, and found the eleven gathered together, and those who were with them, 24.34. saying, "The Lord is risen indeed, and has appeared to Simon!" 24.35. They related the things that happened along the way, and how he was recognized by them in the breaking of the bread. |
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23. New Testament, Romans, 10.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ethiopia, cush Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 137| 10.16. Ἀλλʼ οὐ πάντες ὑπήκουσαν τῷ εὐαγγελίῳ· Ἠσαίας γὰρ λέγειΚύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν; | 10.16. But they didn't all listen to the glad news. For Isaiah says, "Lord, who has believed our report?" |
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| 24. Plutarch, On Hearing, 23 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ethiopia, cush Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 45 |
| 25. New Testament, Apocalypse, 10.1-11.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ethiopia, cush Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 7 |
26. New Testament, Acts, 1.8, 6, 7, 8, 8.1, 8.2, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 8.20, 8.21, 8.22, 8.23, 8.24, 8.25, 8.26, 8.27, 8.28, 8.29, 8.30, 8.31, 8.32, 8.33, 8.34, 8.35, 8.36, 8.37, 8.38, 8.39, 8.40, 9.1, 10, 10.1-11.18, 10.44, 10.48, 15.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 7, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144| 8.34. ἀποκριθεὶς δὲ ὁ εὐνοῦχος τῷ Φιλίππῳ εἶπεν Δέομαί σου, περὶ τίνος ὁ προφήτης λέγει τοῦτο; περὶ ἑαυτοῦ ἢ περὶ ἑτέρου τινός; | 8.34. The eunuch answered Philip, "Please tell who the prophet is talking about: about himself, or about some other?" |
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27. New Testament, 1 Peter, 2.21-2.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ethiopia, cush Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 137| 2.21. εἰς τοῦτο γὰρ ἐκλήθητε, ὅτι καὶ Χριστὸς ἔπαθεν ὑπὲρ ὑμῶν, ὑμῖν ὑπολιμπάνων ὑπογραμμὸν ἵνα ἐπακολουθήσητε τοῖς ἴχνεσιν αὐτοῦ· 2.22. ὃςἁμαρτίαν οὐκ ἐποίησεν οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ· 2.23. ὃς λοιδορούμενος οὐκ ἀντελοιδόρει, πάσχων οὐκ ἠπείλει, παρεδίδου δὲ τῷ κρίνοντι δικαίως· 2.24. ὃςτὰς ἁμαρτίαςἡμῶναὐτὸς ἀνήνεγκενἐν τῷ σώματι αὐτοῦ ἐπὶ τὸ ξύλον, ἵνα ταῖς ἁμαρτίαις ἀπογενόμενοι τῇ δικαιοσύνῃ ζήσωμεν· οὗτῷ μώλωπι ἰάθητε. 2.25. ἦτε γὰρὡς πρόβατα πλανώμενοι,ἀλλὰ ἐπεστράφητε νῦν ἐπὶ τὸν ποιμένα καὶ ἐπίσκοπον τῶν ψυχῶν ὑμῶν. | 2.21. For to this you were called, because Christ also suffered for us, leaving us an example, that you should follow his steps, 2.22. who did not sin, "neither was deceit found in his mouth." 2.23. Who, when he was reviled, didn't revile back. When he suffered, didn't threaten, but committed himself to him who judges righteously; 2.24. who his own self bore our sins in his body on the tree, that we, having died to sins, might live to righteousness; by whose stripes you were healed. 2.25. For you were going astray like sheep; but are now returned to the Shepherd and Overseer of your souls. |
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28. Josephus Flavius, Jewish Antiquities, 4.290-4.291 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ethiopia, cush Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 139| 4.291. δῆλον γάρ, ὡς τῆς ψυχῆς αὐτοῖς τεθηλυσμένης μετεκοσμήσαντο πρὸς τοῦτο καὶ τὸ σῶμα: ὁμοίως δὲ καὶ πᾶν τὸ νομιζόμενον τέρας τοῖς ὁρῶσι. μὴ ἐξεῖναι δὲ ποιεῖν ἐκτομίας μήτε ἀνθρώπους μήτε τῶν ἄλλων ζῴων. | 4.290. 40. Let those that have made themselves eunuchs be had in detestation; and do you avoid any conversation with them who have deprived themselves of their manhood, and of that fruit of generation which God has given to men for the increase of their kind: let such be driven away, as if they had killed their children, since they beforehand have lost what should procure them; 4.291. for evident it is, that while their soul is become effeminate, they have withal transfused that effeminacy to their body also. In like manner do you treat all that is of a monstrous nature when it is looked on; nor is it lawful to geld men or any other animals. |
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29. New Testament, Galatians, 2.7-2.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ethiopia, cush Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 141| 2.7. ἀλλὰ τοὐναντίον ἰδόντες ὅτι πεπίστευμαι τὸ εὐαγγέλιον τῆς ἀκροβυστίας καθὼς Πέτρος τῆς περιτομῆς, 2.8. ὁ γὰρ ἐνεργήσας Πέτρῳ εἰς ἀποστολὴν τῆς περιτομῆς ἐνήργησεν καὶ ἐμοὶ εἰς τὰ ἔθνη, | 2.7. but to the contrary, when they saw that Ihad been entrusted with the gospel for the uncircumcision, even asPeter with the gospel for the circumcision 2.8. (for he who appointedPeter to the apostleship of the circumcision appointed me also to theGentiles); |
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30. Tertullian, Apology, 50 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •ethiopia, cush Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 130 | 50. In that case, you say, why do you complain of our persecutions? You ought rather to be grateful to us for giving you the sufferings you want. Well, it is quite true that it is our desire to suffer, but it is in the way that the soldier longs for war. No one indeed suffers willingly, since suffering necessarily implies fear and danger. Yet the man who objected to the conflict, both fights with all his strength, and when victorious, he rejoices in the battle, because he reaps from it glory and spoil. It is our battle to be summoned to your tribunals that there, under fear of execution, we may battle for the truth. But the day is won when the object of the struggle is gained. This victory of ours gives us the glory of pleasing God, and the spoil of life eternal. But we are overcome. Yes, when we have obtained our wishes. Therefore we conquer in dying; we go forth victorious at the very time we are subdued. Call us, if you like, Sarmenticii and Semaxii, because, bound to a half-axle stake, we are burned in a circle-heap of fagots. This is the attitude in which we conquer, it is our victory-robe, it is for us a sort of triumphal car. Naturally enough, therefore, we do not please the vanquished; on account of this, indeed, we are counted a desperate, reckless race. But the very desperation and recklessness you object to in us, among yourselves lift high the standard of virtue in the cause of glory and of fame. Mucius of his own will left his right hand on the altar: what sublimity of mind! Empedocles gave his whole body at Catania to the fires of Ætna: what mental resolution! A certain foundress of Carthage gave herself away in second marriage to the funeral pile: what a noble witness of her chastity! Regulus, not wishing that his one life should count for the lives of many enemies, endured these crosses over all his frame: how brave a man - even in captivity a conqueror! Anaxarchus, when he was being beaten to death by a barley-pounder, cried out, Beat on, beat on at the case of Anaxarchus; no stroke falls on Anaxarchus himself. O magimity of the philosopher, who even in such an end had jokes upon his lips! I omit all reference to those who with their own sword, or with any other milder form of death, have bargained for glory. Nay, see how even torture contests are crowned by you. The Athenian courtezan, having wearied out the executioner, at last bit off her tongue and spat it in the face of the raging tyrant, that she might at the same time spit away her power of speech, nor be longer able to confess her fellow-conspirators, if even overcome, that might be her inclination. Zeno the Eleatic, when he was asked by Dionysius what good philosophy did, on answering that it gave contempt of death, was all unquailing, given over to the tyrant's scourge, and sealed his opinion even to the death. We all know how the Spartan lash, applied with the utmost cruelty under the very eyes of friends encouraging, confers on those who bear it honor proportionate to the blood which the young men shed. O glory legitimate, because it is human, for whose sake it is counted neither reckless foolhardiness, nor desperate obstinacy, to despise death itself and all sorts of savage treatment; for whose sake you may for your native place, for the empire, for friendship, endure all you are forbidden to do for God! And you cast statues in honour of persons such as these, and you put inscriptions upon images, and cut out epitaphs on tombs, that their names may never perish. In so far you can by your monuments, you yourselves afford a sort of resurrection to the dead. Yet he who expects the true resurrection from God, is insane, if for God he suffers! But go zealously on, good presidents, you will stand higher with the people if you sacrifice the Christians at their wish, kill us, torture us, condemn us, grind us to dust; your injustice is the proof that we are innocent. Therefore God suffers that we thus suffer; for but very lately, in condemning a Christian woman to the leno rather than to the leo you made confession that a taint on our purity is considered among us something more terrible than any punishment and any death. Nor does your cruelty, however exquisite, avail you; it is rather a temptation to us. The oftener we are mown down by you, the more in number we grow; the blood of Christians is seed. Many of your writers exhort to the courageous bearing of pain and death, as Cicero in the Tusculans, as Seneca in his Chances, as Diogenes, Pyrrhus, Callinicus; and yet their words do not find so many disciples as Christians do, teachers not by words, but by their deeds. That very obstinacy you rail against is the preceptress. For who that contemplates it, is not excited to inquire what is at the bottom of it? Who, after inquiry, does not embrace our doctrines? And when he has embraced them, desires not to suffer that he may become partaker of the fullness of God's grace, that he may obtain from God complete forgiveness, by giving in exchange his blood? For that secures the remission of all offenses. On this account it is that we return thanks on the very spot for your sentences. As the divine and human are ever opposed to each other, when we are condemned by you, we are acquitted by the Highest. < |
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| 31. Sextus, Against The Mathematicians, 9.17 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •ethiopia, cush Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 45 |
