Tiresias: The Ancient Mediterranean Religions Source Database

798

Anon., Ascension Of Isaiah, 4.14
nan And after (one thousand) three hundred and thirty-two days the Lord will come with His angels and with the armies of the holy ones from the seventh heaven with the glory of the seventh heaven, and He will drag Beliar into Gehenna and also his armies.

Intertexts (texts cited often on the same page as the searched text):

7 results
1. Anon., 1 Enoch, 89.44-89.45, 90.9-90.12 (3rd cent. BCE - 2nd cent. BCE) 89.44. boars till he had destroyed them all. And that sheep whose eyes were opened saw that ram, which was amongst the sheep, till it forsook its glory and began to butt those sheep, and trampled upon them, and behaved itself 89.45. unseemly. And the Lord of the sheep sent the lamb to another lamb and raised it to being a ram and leader of the sheep instead of that 90.9. in pieces and devoured them. And I saw till horns grew upon those lambs, and the ravens cast down their horns; and I saw till there sprouted a great horn of one of those sheep, and their eye 90.11. rams saw it and all ran to it. And notwithstanding all this those eagles and vultures and ravens and kites still kept tearing the sheep and swooping down upon them and devouring them: still the sheep remained silent, but the rams lamented and cried out. And those ravens fought and battled with it and sought to lay low its horn, but they had no power over it. All the eagles and vultures and ravens and kites were gathered together, and there came with them all the sheep of the field, yea, they all came together, and helped each other to break that horn of the ram. 24. And from thence I went to another place of the earth, and he showed me a mountain range of,fire which burnt day and night. And I went beyond it and saw seven magnificent mountains all differing each from the other, and the stones (thereof) were magnificent and beautiful, magnificent as a whole, of glorious appearance and fair exterior: three towards the east, one founded on the other, and three towards the south, one upon the other, and deep rough ravines, no one of which,joined with any other. And the seventh mountain was in the midst of these, and it excelled them,in height, resembling the seat of a throne: and fragrant trees encircled the throne. And amongst them was a tree such as I had never yet smelt, neither was any amongst them nor were others like it: it had a fragrance beyond all fragrance, and its leaves and blooms and wood wither not for ever:,and its fruit is beautiful, and its fruit n resembles the dates of a palm. Then I said: 'How beautiful is this tree, and fragrant, and its leaves are fair, and its blooms very delightful in appearance.',Then answered Michael, one of the holy and honoured angels who was with me, and was their leader.
2. Anon., Sibylline Oracles, 3.36-3.74, 5.28-5.34 (1st cent. BCE - 5th cent. CE) 3.36. But vainly go astray and bow the knee 3.37. To serpents, and make offering to cats 3.38. And idols, and stone images of men 3.39. And sit before the doors of godless temples; 3.40. 40 Ye guard him who is God, who keeps all things 3.41. And merry with the wickedness of stone 3.42. Forget the judgment of the immortal Saviour 3.43. Who made the heaven and earth. Alas! a race 3.44. That has delight in blood, deceitful, vile 3.45. 45 Ungodly, of false, double-tongued, immoral men 3.46. Adulterous, idolous, designing fraud 3.47. An evil madness raving in their hearts 3.48. For themselves plundering, having shameless soul; 3.49. For no one who has riches will impart 3.50. 50 To another, but dire wickedness shall be 3.51. Among all mortals, and for sake of gain 3.52. Will many widows not at all keep faith 3.53. But secretly love others, and the bond 3.54. of life those who have husbands do not keep. 3.55. 55 But when Rome shall o'er Egypt also rule 3.56. Governing always, then shall there appear 3.57. The greatest kingdom of the immortal King 3.58. Over men. And a holy Lord shall come 3.59. To hold the scepter over every land 3.60. 60 Unto all ages of fast-hastening time. 3.61. And then shall come inexorable wrath 3.62. On Latin men; three shall by piteous fate 3.63. Endamage Rome. And perish shall all men 3.64. With their own houses, when from heaven shall flow 3.65. 65 A fiery cataract. Ah, wretched me! 3.66. When shall that day and when shall judgment come 3.67. of the immortal God, the mighty King? 3.68. But just now, O ye cities, ye are built 3.69. And all adorned with temples and race-grounds 3.70. 70 Markets, and images of wood, of gold 3.71. of silver and of stone, that ye may come 3.72. Unto the bitter day. For it shall come 3.73. When there shall pass among all men a stench 3.74. of brimstone. Yet each thing will I declare 5.28. But after a long time shall he transmit 5.29. His power unto another, who shall have 5.30. 30 Three hundred for his first initial sign 5.31. And of a river the beloved name 5.32. And the Persians he shall rule and Babylon; 5.33. And then shall he smite Medians with his spear. 5.34. Then shall one rule who has the initial sign
3. New Testament, Acts, 2.38, 8.16, 10.48, 19.5 (1st cent. CE - 2nd cent. CE) 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 8.16. for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus. 10.48. He commanded them to be baptized in the name of Jesus Christ. Then they asked him to stay some days. 19.5. When they heard this, they were baptized into the name of the Lord Jesus.
4. New Testament, Apocalypse, 2.20, 13.11-13.18, 17.7-17.14, 19.12 (1st cent. CE - 1st cent. CE) 2.20. But I have this against you, that you tolerate your woman, Jezebel, who calls herself a prophetess. She teaches and seduces my servants to commit sexual immorality, and to eat things sacrificed to idols. 13.11. I saw another beast coming up out of the earth. He had two horns like a lamb, and he spoke like a dragon. 13.12. He exercises all the authority of the first beast in his presence. He makes the earth and those who dwell in it to worship the first beast, whose fatal wound was healed. 13.13. He performs great signs, even making fire come down out of the sky on the earth in the sight of men. 13.14. He deceives my own people who dwell on the earth because of the signs which it was given to him to do in front of the beast; saying to those who dwell on the earth, that they should make an image to the beast who had the sword wound and lived. 13.15. It was given to him to give breath to it, to the image of the beast, that the image of the beast should both speak, and cause as many as wouldn't worship the image of the beast to be killed. 13.16. He causes all, the small and the great, the rich and the poor, and the free and the slave, so that they should give them marks on their right hand, or on their forehead; 13.17. and that no one would be able to buy or to sell, unless he has that mark, the name of the beast or the number of his name. 13.18. Here is wisdom. He who has understanding, let him calculate the number of the beast, for it is the number of a man. His number is six hundred sixty-six. 17.7. The angel said to me, "Why do you wonder? I will tell you the mystery of the woman, and of the beast that carries her, which has the seven heads and the ten horns. 17.8. The beast that you saw was, and is not; and is about to come up out of the abyss, and to go into destruction. Those who dwell on the earth will wonder, whose name has not been written in the book of life from the foundation of the world, when they see that the beast was, and is not, and will pe present. 17.9. Here is the mind that has wisdom. The seven heads are seven mountains, on which the woman sits. 17.10. They are seven kings. Five have fallen, the one is, the other has not yet come. When he comes, he must continue a little while. 17.11. The beast that was, and is not, is himself also an eighth, and is of the seven; and he goes to destruction. 17.12. The ten horns that you saw are ten kings who have received no kingdom as yet, but they receive authority as kings, with the beast, for one hour. 17.13. These have one mind, and they give their power and authority to the beast. 17.14. These will war against the Lamb, and the Lamb will overcome them, for he is Lord of lords, and King of kings. They also will overcome who are with him, called and chosen and faithful. 19.12. His eyes are a flame of fire, and on his head are many crowns. He has names written and a name written which no one knows but he himself.
5. New Testament, Matthew, 28.19 (1st cent. CE - 1st cent. CE) 28.19. Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit
6. Augustine, The City of God, 20.19 (4th cent. CE - 5th cent. CE) 20.19. I see that I must omit many of the statements of the gospels and epistles about this last judgment, that this volume may not become unduly long; but I can on no account omit what the Apostle Paul says, in writing to the Thessalonians, We beseech you, brethren, by the coming of our Lord Jesus Christ, etc. No one can doubt that he wrote this of Antichrist and of the day of judgment, which he here calls the day of the Lord, nor that he declared that this day should not come unless he first came who is called the apostate - apostate, to wit, from the Lord God. And if this may justly be said of all the ungodly, how much more of him? But it is uncertain in what temple he shall sit, whether in that ruin of the temple which was built by Solomon, or in the Church; for the apostle would not call the temple of any idol or demon the temple of God. And on this account some think that in this passage Antichrist means not the prince himself alone, but his whole body, that is, the mass of men who adhere to him, along with him their prince; and they also think that we should render the Greek more exactly were we to read, not in the temple of God, but for or as the temple of God, as if he himself were the temple of God, the Church. Then as for the words, And now you know what withholds, i.e., you know what hindrance or cause of delay there is, that he might be revealed in his own time; they show that he was unwilling to make an explicit statement, because he said that they knew. And thus we who have not their knowledge wish and are not able even with pains to understand what the apostle referred to, especially as his meaning is made still more obscure by what he adds. For what does he mean by For the mystery of iniquity does already work: only he who now holds, let him hold until he be taken out of the way: and then shall the wicked be revealed? I frankly confess I do not know what he means. I will nevertheless mention such conjectures as I have heard or read. Some think that the Apostle Paul referred to the Roman empire, and that he was unwilling to use language more explicit, lest he should incur the calumnious charge of wishing ill to the empire which it was hoped would be eternal; so that in saying, For the mystery of iniquity does already work, he alluded to Nero, whose deeds already seemed to be as the deeds of Antichrist. And hence some suppose that he shall rise again and be Antichrist. Others, again, suppose that he is not even dead, but that he was concealed that he might be supposed to have been killed, and that he now lives in concealment in the vigor of that same age which he had reached when he was believed to have perished, and will live until he is revealed in his own time and restored to his kingdom. But I wonder that men can be so audacious in their conjectures. However, it is not absurd to believe that these words of the apostle, Only he who now holds, let him hold until he be taken out of the way, refer to the Roman empire, as if it were said, Only he who now reigns, let him reign until he be taken out of the way. And then shall the wicked be revealed: no one doubts that this means Antichrist. But others think that the words, You know what withholds, and The mystery of iniquity works, refer only to the wicked and the hypocrites who are in the Church, until they reach a number so great as to furnish Antichrist with a great people, and that this is the mystery of iniquity, because it seems hidden; also that the apostle is exhorting the faithful tenaciously to hold the faith they hold when he says, Only he who now holds, let him hold until he be taken out of the way, that is, until the mystery of iniquity which now is hidden departs from the Church. For they suppose that it is to this same mystery John alludes when in his epistle he says, Little children, it is the last time: and as you have heard that Antichrist shall come, even now are there many antichrists; whereby we know that it is the last time. They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us. 1 John 2:18-19 As therefore there went out from the Church many heretics, whom John calls many antichrists, at that time prior to the end, and which John calls the last time, so in the end they shall go out who do not belong to Christ, but to that last Antichrist, and then he shall be revealed. Thus various, then, are the conjectural explanations of the obscure words of the apostle. That which there is no doubt he said is this, that Christ will not come to judge quick and dead unless Antichrist, His adversary, first come to seduce those who are dead in soul; although their seduction is a result of God's secret judgment already passed. For, as it is said his presence shall be after the working of Satan, with all power, and signs, and lying wonders, and with all seduction of unrighteousness in them that perish. For then shall Satan be loosed, and by means of that Antichrist shall work with all power in a lying though a wonderful manner. It is commonly questioned whether these works are called signs and lying wonders because he is to deceive men's senses by false appearances, or because the things he does, though they be true prodigies, shall be a lie to those who shall believe that such things could be done only by God, being ignorant of the devil's power, and especially of such unexampled power as he shall then for the first time put forth. For when he fell from heaven as fire, and at a stroke swept away from the holy Job his numerous household and his vast flocks, and then as a whirlwind rushed upon and smote the house and killed his children, these were not deceitful appearances, and yet they were the works of Satan to whom God had given this power. Why they are called signs and lying wonders, we shall then be more likely to know when the time itself arrives. But whatever be the reason of the name, they shall be such signs and wonders as shall seduce those who shall deserve to be seduced, because they received not the love of the truth that they might be saved. Neither did the apostle scruple to go on to say, For this cause God shall send upon them the working of error that they should believe a lie. For God shall send, because God shall permit the devil to do these things, the permission being by His own just judgment, though the doing of them is in pursuance of the devil's unrighteous and maligt purpose, that they all might be judged who believed not the truth, but had pleasure in unrighteousness. Therefore, being judged, they shall be seduced, and, being seduced, they shall be judged. But, being judged, they shall be seduced by those secretly just and justly secret judgments of God, with which He has never ceased to judge since the first sin of the rational creatures; and, being seduced, they shall be judged in that last and manifest judgment administered by Jesus Christ, who was Himself most unjustly judged and shall most justly judge.
7. Anon., Ascension of Isaiah, 2.9-2.10, 4.13, 7.2, 8.7, 10.14

Subjects of this text:

subject	book bibliographic info
angel	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 80
apocalyptic literature and thought, eschatological revenge/judgment in	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 216
apocalyptic literature and thought	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 216
apocalypticism,apocalypse	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 195
ascent to heaven	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 195
ascent to heaven isaiah	Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 125
authority	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 195
baptism	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 80
beasts	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 195
beloved (title for christ)	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 195
body,bodies	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 80
cosmology	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 195
crown,martyrs	Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 125
devotion,to god	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 195
divine identity	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 80
divine name	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 80
dragon	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 195
dualism	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 195
dualistic theology	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 195
eschatology	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 216; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 195
experience	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 80
father	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 80
gnosticism,gnosis	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 195
heaven	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 80
heaven ascent to	Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 125
heaven repose of just souls	Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 125
hell	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 216
hermeneutics	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 195
horseman,first	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 195
imperialism roman,x	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 216
isaiah,ascension of	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 195
jezebel,teaching of	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 195
john,gospel of	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 195
judgment	Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 125
lamb,the	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 195
lamb	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 195
lord	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 80
lukewarm	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 195
martyr and martyrdom, christian,x	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 216
martyr and martyrdom, peter as	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 216
martyr crown of	Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 125
nero	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 216
power,power of god,powers	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 195
repose of just souls	Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 125
rhetoric, anti-roman/imperial	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 216
roman emperor,x	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 216
roman empire animosity toward	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 216
sea	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 195
seventh heaven	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 195
suffering, of evildoers	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 216
tetragrammaton	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 80
throne-room,vision	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 195
translation	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 80
unknown god	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 80
vision	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 80
war,x'	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 216