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Tiresias: The Ancient Mediterranean Religions Source Database



793
Anon., Apostolic Constitutions, 7.34-7.38
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Intertexts (texts cited often on the same page as the searched text):

30 results
1. Hebrew Bible, Deuteronomy, 32.6 (9th cent. BCE - 3rd cent. BCE)

32.6. הֲ־לַיְהוָה תִּגְמְלוּ־זֹאת עַם נָבָל וְלֹא חָכָם הֲלוֹא־הוּא אָבִיךָ קָּנֶךָ הוּא עָשְׂךָ וַיְכֹנְנֶךָ׃ 32.6. Do ye thus requite the LORD, O foolish people and unwise? Is not He thy father that hath gotten thee? Hath He not made thee, and established thee?"
2. Hebrew Bible, Genesis, 1.20-1.26 (9th cent. BCE - 3rd cent. BCE)

1.21. וַיִּבְרָא אֱלֹהִים אֶת־הַתַּנִּינִם הַגְּדֹלִים וְאֵת כָּל־נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת אֲשֶׁר שָׁרְצוּ הַמַּיִם לְמִינֵהֶם וְאֵת כָּל־עוֹף כָּנָף לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.22. וַיְבָרֶךְ אֹתָם אֱלֹהִים לֵאמֹר פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הַמַּיִם בַּיַּמִּים וְהָעוֹף יִרֶב בָּאָרֶץ׃ 1.23. וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם חֲמִישִׁי׃ 1.24. וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ בְּהֵמָה וָרֶמֶשׂ וְחַיְתוֹ־אֶרֶץ לְמִינָהּ וַיְהִי־כֵן׃ 1.25. וַיַּעַשׂ אֱלֹהִים אֶת־חַיַּת הָאָרֶץ לְמִינָהּ וְאֶת־הַבְּהֵמָה לְמִינָהּ וְאֵת כָּל־רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.20. And God said: ‘Let the waters swarm with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven.’" 1.21. And God created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and God saw that it was good." 1.22. And God blessed them, saying: ‘Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.’" 1.23. And there was evening and there was morning, a fifth day." 1.24. And God said: ‘Let the earth bring forth the living creature after its kind, cattle, and creeping thing, and beast of the earth after its kind.’ And it was so." 1.25. And God made the beast of the earth after its kind, and the cattle after their kind, and every thing that creepeth upon the ground after its kind; and God saw that it was good." 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’"
3. Hebrew Bible, Isaiah, 6.3 (8th cent. BCE - 5th cent. BCE)

6.3. וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃ 6.3. And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory."
4. Hebrew Bible, Ezekiel, 3.12 (6th cent. BCE - 5th cent. BCE)

3.12. וַתִּשָּׂאֵנִי רוּחַ וָאֶשְׁמַע אַחֲרַי קוֹל רַעַשׁ גָּדוֹל בָּרוּךְ כְּבוֹד־יְהוָה מִמְּקוֹמוֹ׃ 3.12. Then a spirit lifted me up, and I heard behind me the voice of a great rushing: ‘Blessed be the glory of the LORD from His place’;"
5. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE)

320d. And when to these also came their destined time to be created, the gods moulded their forms within the earth, of a mixture made of earth and fire and all substances that are compounded with fire and earth. When they were about to bring these creatures to light, they charged Prometheus and Epimetheus to deal to each the equipment of his proper faculty. Epimetheus besought Prometheus that he might do the dealing himself; And when I have dealt, he said, you shall examine.
6. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)

24c. it has devoted from the very beginning to the Cosmic Order, by discovering all the effects which the divine causes produce upon human life, down to divination and the art of medicine which aims at health, and by its mastery also of all the other subsidiary studies. So when, at that time, the Goddess had furnished you, before all others, with all this orderly and regular system, she established your State, choosing the spot wherein you were born since she perceived therein a climate duly blended, and how that it would bring forth men of supreme wisdom.
7. Aristotle, Problems, None (4th cent. BCE - 4th cent. BCE)

8. Anon., Testament of Reuben, 2.7 (2nd cent. BCE - 2nd cent. CE)

2.7. The sixth is the sense of taste, with which cometh the eating of meats and drinks; and by it strength is produced, for in food is the foundation of strength.
9. Dead Sea Scrolls, Compositions 11Q5, 26.14 (2nd cent. BCE - 1st cent. CE)

10. Septuagint, 2 Maccabees, 7, 6 (2nd cent. BCE - 2nd cent. BCE)

11. Septuagint, Wisdom of Solomon, 9.2 (2nd cent. BCE - 1st cent. BCE)

9.2. and by thy wisdom hast formed man,to have dominion over the creatures thou hast made
12. Philo of Alexandria, On Husbandry, 73, 72 (1st cent. BCE - 1st cent. CE)

72. Therefore now, leaving the consideration of these neighing animals, and of the parties carried by them, investigate, if you will, the condition of your own soul. For in its several parts you will find both horses and a rider in the fashion of a charioteer, just as you do in external things.
13. Philo of Alexandria, On The Migration of Abraham, 67 (1st cent. BCE - 1st cent. CE)

67. But the foolish man proceeds always by means of the two passions together, both anger and desire, omitting no opportunity, and discarding reason as his pilot and judge. But the man who is contrary to him has extirpated anger and desire from his nature, and has enlisted himself under divine reason as his guide; as also Moses, that faithful servant of God, did. Who, when he is offering the burnt offerings of the soul, "washes out the Belly;" that is to say, he washes out the whole seat of desires, and he takes away "the breast of the ram of the Consecration;" that is to say, that whole of the warlike disposition, that so the remainder, the better portion of the soul, the rational part, having no longer anything to draw it in a different direction or to counteract its natural impulses, may indulge its own free and noble inclinations towards everything that is beautiful;
14. Philo of Alexandria, On The Creation of The World, 3, 77, 142 (1st cent. BCE - 1st cent. CE)

142. And we shall be only saying what is the plain truth, if we call the original founder of our race not only the first man, but also the first citizen of the world. For the world was his house and his city, while he had as yet no structure made by hands and wrought out of the materials of wood and stone. And in this world he lived as in his own country, in all safety, removed from any fear, inasmuch as he had been thought worthy of the dominion over all earthly things; and had everything that was mortal crouching before him, and taught to obey him as their master, or else constrained to do so by superior force, and living himself surrounded by all the joys which peace can bestow without a struggle and without reproach. L.
15. Philo of Alexandria, On Dreams, 1.73 (1st cent. BCE - 1st cent. CE)

1.73. And do not wonder if, according to the rules of allegorical description, the sun is likened to the Father and Governor of the universe; for in reality nothing is like unto God; but those things which by the vain opinion of men are thought to be so, are only two things, one invisible and the other visible; the soul being the invisible thing, and the sun the visible one.
16. Philo of Alexandria, That Every Good Person Is Free, 86-87, 85 (1st cent. BCE - 1st cent. CE)

85. In the first place, then, there is no one who has a house so absolutely his own private property, that it does not in some sense also belong to every one: for besides that they all dwell together in companies, the house is open to all those of the same notions, who come to them from other quarters;
17. Anon., Didache, 8-10 (1st cent. CE - 2nd cent. CE)

10. But after you are filled, thus give thanks: We thank You, holy Father, for Your holy name which You caused to tabernacle in our hearts, and for the knowledge and faith and immortality, which You made known to us through Jesus Your Servant; to You be the glory forever. You, Master almighty, created all things for Your name's sake; You gave food and drink to men for enjoyment, that they might give thanks to You; but to us You freely gave spiritual food and drink and life eternal through Your Servant. Before all things we thank You that You are mighty; to You be the glory forever. Remember, Lord, Your Church, to deliver it from all evil and to make it perfect in Your love, and gather it from the four winds, sanctified for Your kingdom which You have prepared for it; for Yours is the power and the glory forever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maran atha. Amen. But permit the prophets to make Thanksgiving as much as they desire.
18. Clement of Rome, 1 Clement, 59 (1st cent. CE - 1st cent. CE)

59. If, however, any shall disobey the words spoken by Him through us, let them know that they will involve themselves in transgression and serious danger; but we shall be innocent of this sin, and, instant in prayer and supplication, shall desire that the Creator of all preserve unbroken the computed number of His elect in the whole world through His beloved Son Jesus Christ, through whom He called us from darkness to light, from ignorance to knowledge of the glory of His name, our hope resting on Your name which is primal cause of every creature - having opened the eyes of our heart to the knowledge of You, who alone rests highest among the highest, holy among the holy, Isaiah 57:15 who layest low the insolence of the haughty, Isaiah 13:11 who destroyest the calculations of the heathen, who settest the low on high and bringest low the exalted; who makest rich and makest poor, 1 Samuel 2:7 who killest and makest to live, Deuteronomy 32:39 only Benefactor of spirits and God of all flesh, who beholdest the depths, the eye-witness of human works, the help of those in danger, the Saviour of those in despair, the Creator and Guardian of every spirit, who multipliest nations upon earth, and from all made choice of those who love You through Jesus Christ, Your beloved Son, through whom You instructed, sanctify, honour us. We would have You, Lord, to prove our help and succour. Those of us in affliction save, on the lowly take pity; the fallen raise; upon those in need arise; the sick heal; the wandering ones of Your people turn; fill the hungry; redeem those of us in bonds; raise up those that are weak; comfort the faint-hearted; let all the nations know that You are God alone and Jesus Christ Your Son, and we are Your people and the sheep of Your pasture.
19. Josephus Flavius, Jewish War, 2.124-2.127 (1st cent. CE - 1st cent. CE)

2.124. 4. They have no one certain city, but many of them dwell in every city; and if any of their sect come from other places, what they have lies open for them, just as if it were their own; and they go in to such as they never knew before, as if they had been ever so long acquainted with them. 2.125. For which reason they carry nothing at all with them when they travel into remote parts, though still they take their weapons with them, for fear of thieves. Accordingly, there is, in every city where they live, one appointed particularly to take care of strangers, and to provide garments and other necessaries for them. 2.126. But the habit and management of their bodies is such as children use who are in fear of their masters. Nor do they allow of the change of garments, or of shoes, till they be first entirely torn to pieces or worn out by time. 2.127. Nor do they either buy or sell anything to one another; but every one of them gives what he hath to him that wanteth it, and receives from him again in lieu of it what may be convenient for himself; and although there be no requital made, they are fully allowed to take what they want of whomsoever they please.
20. New Testament, 1 Corinthians, 11.7-11.22, 11.24, 16.2 (1st cent. CE - 1st cent. CE)

11.7. For a man indeed ought not to have his head covered,because he is the image and glory of God, but the woman is the glory ofthe man. 11.8. For man is not from woman, but woman from man; 11.9. for neither was man created for the woman, but woman for the man. 11.10. For this cause the woman ought to have authority on her head,because of the angels. 11.11. Nevertheless, neither is the woman independent of the man,nor the man independent of the woman, in the Lord. 11.12. For as womancame from man, so a man also comes through a woman; but all things arefrom God. 11.13. Judge for yourselves. Is it appropriate that a womanpray to God unveiled? 11.14. Doesn't even nature itself teach you thatif a man has long hair, it is a dishonor to him? 11.15. But if a womanhas long hair, it is a glory to her, for her hair is given to her for acovering. 11.16. But if any man seems to be contentious, we have nosuch custom, neither do God's assemblies. 11.17. But in giving you this command, I don't praise you, that youcome together not for the better but for the worse. 11.18. For firstof all, when you come together in the assembly, I hear that divisionsexist among you, and I partly believe it. 11.19. For there also mustbe factions among you, that those who are approved may be revealedamong you. 11.20. When therefore you assemble yourselves together, itis not possible to eat the Lord's supper. 11.21. For in your eatingeach one takes his own supper before others. One is hungry, and anotheris drunken. 11.22. What, don't you have houses to eat and to drink in?Or do you despise God's assembly, and put them to shame who don't have?What shall I tell you? Shall I praise you? In this I don't praise you. 11.24. When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme. 16.2. On the first day ofthe week, let each one of you save, as he may prosper, that nocollections be made when I come.
21. New Testament, Acts, 2.42, 2.46, 6.1-6.2, 11.28-11.30, 20.7 (1st cent. CE - 2nd cent. CE)

2.42. They continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread, and prayer. 2.46. Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart 6.1. Now in those days, when the number of the disciples was multiplying, there arose a grumbling of the Grecian Jews against the Hebrews because their widows were neglected in the daily service. 6.2. The twelve summoned the multitude of the disciples and said, "It is not appropriate for us to forsake the word of God and serve tables. 11.28. One of them named Agabus stood up, and indicated by the Spirit that there should be a great famine over all the world, which also happened in the days of Claudius. 11.29. The disciples, as anyone had plenty, each determined to send relief to the brothers who lived in Judea; 11.30. which they also did, sending it to the elders by the hands of Barnabas and Saul. 20.7. On the first day of the week, when the disciples were gathered together to break bread, Paul talked with them, intending to depart on the next day, and continued his speech until midnight.
22. New Testament, Galatians, 2.10 (1st cent. CE - 1st cent. CE)

2.10. They only askedus to remember the poor -- which very thing I was also zealous to do.
23. New Testament, Matthew, 11.25 (1st cent. CE - 1st cent. CE)

11.25. At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants.
24. Anon., Genesis Rabba, 1.1 (2nd cent. CE - 5th cent. CE)

1.1. רַבִּי הוֹשַׁעְיָה רַבָּה פָּתַח (משלי ח, ל): וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם וגו', אָמוֹן פַּדְּגוֹג, אָמוֹן מְכֻסֶּה, אָמוֹן מֻצְנָע, וְאִית דַּאֲמַר אָמוֹן רַבָּתָא. אָמוֹן פַּדְּגוֹג, הֵיךְ מָה דְאַתְּ אָמַר (במדבר יא, יב): כַּאֲשֶׁר יִשָֹּׂא הָאֹמֵן אֶת הַיֹּנֵק. אָמוֹן מְכֻסֶּה, הֵיאַךְ מָה דְאַתְּ אָמַר (איכה ד, ה): הָאֱמֻנִים עֲלֵי תוֹלָע וגו'. אָמוֹן מֻצְנָע, הֵיאַךְ מָה דְאַתְּ אָמַר (אסתר ב, ז): וַיְהִי אֹמֵן אֶת הֲדַסָּה. אָמוֹן רַבָּתָא, כְּמָא דְתֵימָא (נחום ג, ח): הֲתֵיטְבִי מִנֹּא אָמוֹן, וּמְתַרְגְּמִינַן הַאַתְּ טָבָא מֵאֲלֶכְּסַנְדְּרִיָא רַבָּתָא דְּיָתְבָא בֵּין נַהֲרוֹתָא. דָּבָר אַחֵר אָמוֹן, אֻמָּן. הַתּוֹרָה אוֹמֶרֶת אֲנִי הָיִיתִי כְּלִי אֻמְנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין, אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא מִדַּעַת אֻמָּן, וְהָאֻמָּן אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא דִּפְתְּרָאוֹת וּפִנְקְסָאוֹת יֵשׁ לוֹ, לָדַעַת הֵיאךְ הוּא עוֹשֶׂה חֲדָרִים, הֵיאךְ הוּא עוֹשֶׂה פִּשְׁפְּשִׁין. כָּךְ הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַבִּיט בַּתּוֹרָה וּבוֹרֵא אֶת הָעוֹלָם, וְהַתּוֹרָה אָמְרָה בְּרֵאשִׁית בָּרָא אֱלֹהִים. וְאֵין רֵאשִׁית אֶלָּא תּוֹרָה, הֵיאַךְ מָה דְּאַתְּ אָמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. 1.1. רַבִּי יוֹנָה בְּשֵׁם רַבִּי לֵוִי אָמַר, לָמָּה נִבְרָא הָעוֹלָם בְּב', אֶלָּא מַה ב' זֶה סָתוּם מִכָּל צְדָדָיו וּפָתוּחַ מִלְּפָנָיו, כָּךְ אֵין לְךָ רְשׁוּת לוֹמַר, מַה לְּמַטָּה, מַה לְּמַעְלָה, מַה לְּפָנִים, מַה לְּאָחוֹר, אֶלָּא מִיּוֹם שֶׁנִּבְרָא הָעוֹלָם וּלְהַבָּא. בַּר קַפָּרָא אָמַר (דברים ד, לב): כִּי שְׁאַל נָא לְיָמִים רִאשֹׁנִים אֲשֶׁר הָיוּ לְפָנֶיךָ, לְמִן הַיּוֹם שֶׁנִּבְרְאוּ אַתָּה דּוֹרֵשׁ, וְאִי אַתָּה דּוֹרֵשׁ לִפְנִים מִכָּאן. (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, אַתָּה דּוֹרֵשׁ וְחוֹקֵר, וְאִי אַתָּה חוֹקֵר לִפְנִים מִכָּאן. דָּרַשׁ רַבִּי יְהוּדָה בֶּן פָּזִי בְּמַעֲשֵׂה בְרֵאשִׁית בַּהֲדֵיהּ דְּבַר קַפָּרָא, לָמָּה נִבְרָא הָעוֹלָם בְּב', לְהוֹדִיעֲךָ שֶׁהֵן שְׁנֵי עוֹלָמִים, הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא. דָּבָר אַחֵר, וְלָמָּה בְּב' שֶׁהוּא לְשׁוֹן בְּרָכָה, וְלָמָּה לֹא בְּאָלֶ"ף שֶׁהוּא לְשׁוֹן אֲרִירָה. דָּבָר אַחֵר, לָמָּה לֹא בְּאָלֶ"ף שֶׁלֹא לִתֵּן פִּתְחוֹן פֶּה לָאֶפִּיקוֹרְסִין לוֹמַר הֵיאַךְ הָעוֹלָם יָכוֹל לַעֲמֹד שֶׁהוּא נִבְרָא בִּלְשׁוֹן אֲרִירָה, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ בִּלְשׁוֹן בְּרָכָה, וְהַלְּוַאי יַעֲמֹד. דָּבָר אַחֵר, לָמָּה בְּב' אֶלָּא מַה ב' זֶה יֵשׁ לוֹ שְׁנֵי עוֹקְצִין, אֶחָד מִלְּמַעְלָה וְאֶחָד מִלְּמַטָּה מֵאֲחוֹרָיו, אוֹמְרִים לַב' מִי בְּרָאֲךָ, וְהוּא מַרְאֶה בְּעוּקְצוֹ מִלְּמַעְלָה, וְאוֹמֵר זֶה שֶׁלְּמַעְלָה בְּרָאָנִי. וּמַה שְּׁמוֹ, וְהוּא מַרְאֶה לָהֶן בְּעוּקְצוֹ שֶׁל אַחֲרָיו, וְאוֹמֵר ה' שְׁמוֹ. אָמַר רַבִּי אֶלְעָזָר בַּר חֲנִינָא בְּשֵׁם רַבִּי אֲחָא, עֶשְׂרִים וְשִׁשָּׁה דוֹרוֹת הָיְתָה הָאָלֶ"ף קוֹרֵא תִּגָּר לִפְנֵי כִסְאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמְרָה לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, אֲנִי רִאשׁוֹן שֶׁל אוֹתִיּוֹת וְלֹא בָּרָאתָ עוֹלָמְךָ בִּי, אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אָרֶץ וגו', לְמָחָר אֲנִי בָּא לִתֵּן תּוֹרָה בְּסִינַי וְאֵינִי פּוֹתֵחַ תְּחִלָה אֶלָּא בָּךְ, שֶׁנֶּאֱמַר (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ. רַבִּי הוֹשַׁעְיָא אוֹמֵר לָמָּה נִקְרָא שְׁמוֹ אָלֶ"ף, שֶׁהוּא מַסְכִּים מֵאָלֶ"ף, שֶׁנֶּאֱמַר (תהלים קה, ח): דָּבָר צִוָּה לְאֶלֶף דּוֹר. 1.1. The great Rabbi Hoshaya opened [with the verse (Mishlei 8:30),] \"I [the Torah] was an amon to Him and I was a plaything to Him every day.\" Amon means \"pedagogue\" (i.e. ny). Amon means \"covered.\" Amon means \"hidden.\" And there is one who says amon means \"great.\" Amon means \"ny,\" as in (Bamidbar 11:12) “As a ny (omein) carries the suckling child.\" Amon means \"covered,\" as in (Eichah 4:5) \"Those who were covered (emunim) in scarlet have embraced refuse heaps.\" Amon means \"hidden,\" as in (Esther 2:7) \"He hid away (omein) Hadassah.\" Amon means \"great,\" as in (Nahum 3:8) \"Are you better than No-amon [which dwells in the rivers]?\" which the Targum renders as, \"Are you better than Alexandria the Great (amon), which dwells between the rivers?\" Alternatively, amon means \"artisan.\" The Torah is saying, \"I was the artisan's tool of Hashem.\" In the way of the world, a king of flesh and blood who builds a castle does not do so from his own knowledge, but rather from the knowledge of an architect, and the architect does not build it from his own knowledge, but rather he has scrolls and books in order to know how to make rooms and doorways. So too Hashem gazed into the Torah and created the world. Similarly the Torah says, \"Through the reishis Hashem created [the heavens and the earth],\" and reishis means Torah, as in \"Hashem made me [the Torah] the beginning (reishis) of His way\" (Mishlei 8:22)."
25. Anon., Targum Neofiti, None (2nd cent. CE - 4th cent. CE)

26. Diogenes Laertius, Lives of The Philosophers, 6.63 (3rd cent. CE - 3rd cent. CE)

6.63. On being asked what he had gained from philosophy, he replied, This at least, if nothing else – to be prepared for every fortune. Asked where he came from, he said, I am a citizen of the world. Certain parents were sacrificing to the gods, that a son might be born to them. But, said he, do you not sacrifice to ensure what manner of man he shall turn out to be? When asked for a subscription towards a club, he said to the president:Despoil the rest; off Hector keep thy hands.The mistresses of kings he designated queens; for, said he, they make the kings do their bidding. When the Athenians gave Alexander the title of Dionysus, he said, Me too you might make Sarapis. Some one having reproached him for going into dirty places, his reply was that the sun too visits cesspools without being defiled.
27. Anon., Apostolic Constitutions, 7.33, 7.33.2-7.33.3, 7.33.6, 7.35-7.38, 7.42, 7.45 (4th cent. CE - 4th cent. CE)

28. John Chrysostom, Against The Jews, 1.3, 1.5, 2.2 (4th cent. CE - 5th cent. CE)

29. Marinus, Vita Proclus, 28 (4th cent. CE - 5th cent. CE)

30. Pseudo-Phocylides, The Sentences of Pseudo-Phocylides, 128



Subjects of this text:

subject book bibliographic info
agape Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 191
angels Levine, The Ancient Synagogue, The First Thousand Years (2005) 571
antioch, christian community Levine, The Ancient Synagogue, The First Thousand Years (2005) 296
antioch, synagogue, synagogue, destruction (converted into church), tomb of maccabean martyrs Levine, The Ancient Synagogue, The First Thousand Years (2005) 296
ascent Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 82
bingham j. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 192
charioteer of the soul Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 106
church fathers, rabbis and synagogue Levine, The Ancient Synagogue, The First Thousand Years (2005) 296
circumcision Levine, The Ancient Synagogue, The First Thousand Years (2005) 296
climate Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 107
corpus hermeticum Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 82
creatio ex nihilo Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 105
creation Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 102
deification Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 82
elements, four Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 105
environmental theory Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 107
eternal life Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 102
fast days, public, john chrysostom Levine, The Ancient Synagogue, The First Thousand Years (2005) 296
fast days, synagogue, ritual Levine, The Ancient Synagogue, The First Thousand Years (2005) 296
forms of Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 210
gevuroth Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 111, 112
gods holiness Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 112
hellenistic synagogal prayers Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 100, 101, 102, 103, 104, 105, 106, 107, 111, 112, 123, 124
hermes Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 82
immortality Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 82
jeremias j. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 191
kedushah Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 191
kohler k. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 192
kosmopolitês Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 104
liturgy Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 82
logikon zôion Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 104
logos Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 103
lords prayer Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 192
maccabean martyrs Levine, The Ancient Synagogue, The First Thousand Years (2005) 296
martyrium Levine, The Ancient Synagogue, The First Thousand Years (2005) 296
mateos j. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 192
mechayyeh ha-metim Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 101, 111
miqveh (ritual bath, stepped cistern) Levine, The Ancient Synagogue, The First Thousand Years (2005) 296
mussaf (additional amidah), sabbath and holidays Levine, The Ancient Synagogue, The First Thousand Years (2005) 571
nehunya, rabbi Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 82
papyrological evidence, prayer Levine, The Ancient Synagogue, The First Thousand Years (2005) 571
papyrus egerton Levine, The Ancient Synagogue, The First Thousand Years (2005) 571
passover, synagogue ritual Levine, The Ancient Synagogue, The First Thousand Years (2005) 296
philo Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 104
philosophy, greek Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 100, 101, 102, 103, 104, 105, 106, 107
prayer, biblical models Levine, The Ancient Synagogue, The First Thousand Years (2005) 571
prayer, christian Levine, The Ancient Synagogue, The First Thousand Years (2005) 296, 571
prayer, formalization Levine, The Ancient Synagogue, The First Thousand Years (2005) 571
prayer, jewish and christian Bickerman and Tropper, Studies in Jewish and Christian History (2007) 569
prayer, mysticism Levine, The Ancient Synagogue, The First Thousand Years (2005) 571
prayer Bickerman and Tropper, Studies in Jewish and Christian History (2007) 569
proclus Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 82
pronoia Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 102
prophets (books of) Levine, The Ancient Synagogue, The First Thousand Years (2005) 296
providence Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 102, 103
qedushah, qedushah of the creator Levine, The Ancient Synagogue, The First Thousand Years (2005) 571
qedushat ha-yom Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 123, 124
r. gamaliel ii Bickerman and Tropper, Studies in Jewish and Christian History (2007) 569
reason Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 103
resurrection Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 102
rosh hashanah Levine, The Ancient Synagogue, The First Thousand Years (2005) 296
sabbath, christians Levine, The Ancient Synagogue, The First Thousand Years (2005) 296
sanctus Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 192
sense perception Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 106
seven benedictions for the sabbath Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 100, 111
shechemites Bickerman and Tropper, Studies in Jewish and Christian History (2007) 569
shema, and qedushah Levine, The Ancient Synagogue, The First Thousand Years (2005) 571
shemoneh esreh Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 100, 101, 102, 103, 104, 105, 106, 107, 111, 112, 123, 124
soul Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 105, 106
sukkot, worship Levine, The Ancient Synagogue, The First Thousand Years (2005) 296
sunday, christian Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 191
syria, and judaism Levine, The Ancient Synagogue, The First Thousand Years (2005) 296
tefillah, date Bickerman and Tropper, Studies in Jewish and Christian History (2007) 569
tefillah, openings of paragraphs Bickerman and Tropper, Studies in Jewish and Christian History (2007) 569
tefillah, original version Bickerman and Tropper, Studies in Jewish and Christian History (2007) 569
tefillah, structure Bickerman and Tropper, Studies in Jewish and Christian History (2007) 569
tephillah Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 191, 192
trisagion' Levine, The Ancient Synagogue, The First Thousand Years (2005) 571
trishagion Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 112
wisdom Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 103
world citizen Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 104
worship, daily and weekly Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 191, 192, 210
yom kippur, synagogue ritual Levine, The Ancient Synagogue, The First Thousand Years (2005) 296
zôopoios tôn nekrôn Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 101, 111