Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database



6284
Hebrew Bible, Genesis, 11.9


עַל־כֵּן קָרָא שְׁמָהּ בָּבֶל כִּי־שָׁם בָּלַל יְהוָה שְׂפַת כָּל־הָאָרֶץ וּמִשָּׁם הֱפִיצָם יְהוָה עַל־פְּנֵי כָּל־הָאָרֶץ׃Therefore was the name of it called Babel; because the LORD did there aconfound the language of all the earth; and from thence did the LORD scatter them abroad upon the face of all the earth.


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

40 results
1. Hebrew Bible, Deuteronomy, 2.10-2.11, 3.11 (9th cent. BCE - 3rd cent. BCE)

2.11. רְפָאִים יֵחָשְׁבוּ אַף־הֵם כָּעֲנָקִים וְהַמֹּאָבִים יִקְרְאוּ לָהֶם אֵמִים׃ 3.11. כִּי רַק־עוֹג מֶלֶךְ הַבָּשָׁן נִשְׁאַר מִיֶּתֶר הָרְפָאִים הִנֵּה עַרְשׂוֹ עֶרֶשׂ בַּרְזֶל הֲלֹה הִוא בְּרַבַּת בְּנֵי עַמּוֹן תֵּשַׁע אַמּוֹת אָרְכָּהּ וְאַרְבַּע אַמּוֹת רָחְבָּהּ בְּאַמַּת־אִישׁ׃ 2.10. The Emim dwelt therein aforetime, a people great, and many, and tall, as the Anakim;" 2.11. these also are accounted Rephaim, as the Anakim; but the Moabites call them Emim." 3.11. For only Og king of Bashan remained of the remt of the Rephaim; behold, his bedstead was a bedstead of iron; is it not in Rabbah of the children of Ammon? nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man.—"
2. Hebrew Bible, Esther, 1.22, 3.12, 8.9 (9th cent. BCE - 3rd cent. BCE)

1.22. וַיִּשְׁלַח סְפָרִים אֶל־כָּל־מְדִינוֹת הַמֶּלֶךְ אֶל־מְדִינָה וּמְדִינָה כִּכְתָבָהּ וְאֶל־עַם וָעָם כִּלְשׁוֹנוֹ לִהְיוֹת כָּל־אִישׁ שֹׂרֵר בְּבֵיתוֹ וּמְדַבֵּר כִּלְשׁוֹן עַמּוֹ׃ 3.12. וַיִּקָּרְאוּ סֹפְרֵי הַמֶּלֶךְ בַּחֹדֶשׁ הָרִאשׁוֹן בִּשְׁלוֹשָׁה עָשָׂר יוֹם בּוֹ וַיִּכָּתֵב כְּכָל־אֲשֶׁר־צִוָּה הָמָן אֶל אֲחַשְׁדַּרְפְּנֵי־הַמֶּלֶךְ וְאֶל־הַפַּחוֹת אֲשֶׁר עַל־מְדִינָה וּמְדִינָה וְאֶל־שָׂרֵי עַם וָעָם מְדִינָה וּמְדִינָה כִּכְתָבָהּ וְעַם וָעָם כִּלְשׁוֹנוֹ בְּשֵׁם הַמֶּלֶךְ אֲחַשְׁוֵרֹשׁ נִכְתָּב וְנֶחְתָּם בְּטַבַּעַת הַמֶּלֶךְ׃ 8.9. וַיִּקָּרְאוּ סֹפְרֵי־הַמֶּלֶךְ בָּעֵת־הַהִיא בַּחֹדֶשׁ הַשְּׁלִישִׁי הוּא־חֹדֶשׁ סִיוָן בִּשְׁלוֹשָׁה וְעֶשְׂרִים בּוֹ וַיִּכָּתֵב כְּכָל־אֲשֶׁר־צִוָּה מָרְדֳּכַי אֶל־הַיְּהוּדִים וְאֶל הָאֲחַשְׁדַּרְפְּנִים־וְהַפַּחוֹת וְשָׂרֵי הַמְּדִינוֹת אֲשֶׁר מֵהֹדּוּ וְעַד־כּוּשׁ שֶׁבַע וְעֶשְׂרִים וּמֵאָה מְדִינָה מְדִינָה וּמְדִינָה כִּכְתָבָהּ וְעַם וָעָם כִּלְשֹׁנוֹ וְאֶל־הַיְּהוּדִים כִּכְתָבָם וְכִלְשׁוֹנָם׃ 1.22. for he sent letters into all the king’s provinces, into every province according to the writing thereof, and to every people after their language, that every man should bear rule in his own house, and speak according to the language of his people." 3.12. Then were the king’s scribes called in the first month, on the thirteenth day thereof, and there was written, according to all that Haman commanded, unto the king’s satraps, and to the governors that were over every province, and to the princes of every people; to every province according to the writing thereof, and to every people after their language; in the name of king Ahasuerus was it written, and it was sealed with the king’s ring." 8.9. Then were the king’s scribes called at that time, in the third month, which is the month Sivan, on the three and twentieth day thereof; and it was written according to all that Mordecai commanded concerning the Jews, even to the satraps, and the governors and princes of the provinces which are from India unto Ethiopia, a hundred twenty and seven provinces, unto every province according to the writing thereof, and unto every people after their language, and to the Jews according to their writing, and according to their language."
3. Hebrew Bible, Exodus, 1.5, 12.37, 14.10, 14.19, 17.1, 22.7, 23.13, 24.9, 32.4 (9th cent. BCE - 3rd cent. BCE)

1.5. וַיְהִי כָּל־נֶפֶשׁ יֹצְאֵי יֶרֶךְ־יַעֲקֹב שִׁבְעִים נָפֶשׁ וְיוֹסֵף הָיָה בְמִצְרָיִם׃ 12.37. וַיִּסְעוּ בְנֵי־יִשְׂרָאֵל מֵרַעְמְסֵס סֻכֹּתָה כְּשֵׁשׁ־מֵאוֹת אֶלֶף רַגְלִי הַגְּבָרִים לְבַד מִטָּף׃ 14.19. וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל וַיֵּלֶךְ מֵאַחֲרֵיהֶם וַיִּסַּע עַמּוּד הֶעָנָן מִפְּנֵיהֶם וַיַּעֲמֹד מֵאַחֲרֵיהֶם׃ 17.1. וַיִּסְעוּ כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל מִמִּדְבַּר־סִין לְמַסְעֵיהֶם עַל־פִּי יְהוָה וַיַּחֲנוּ בִּרְפִידִים וְאֵין מַיִם לִשְׁתֹּת הָעָם׃ 17.1. וַיַּעַשׂ יְהוֹשֻׁעַ כַּאֲשֶׁר אָמַר־לוֹ מֹשֶׁה לְהִלָּחֵם בַּעֲמָלֵק וּמֹשֶׁה אַהֲרֹן וְחוּר עָלוּ רֹאשׁ הַגִּבְעָה׃ 22.7. אִם־לֹא יִמָּצֵא הַגַּנָּב וְנִקְרַב בַּעַל־הַבַּיִת אֶל־הָאֱלֹהִים אִם־לֹא שָׁלַח יָדוֹ בִּמְלֶאכֶת רֵעֵהוּ׃ 23.13. וּבְכֹל אֲשֶׁר־אָמַרְתִּי אֲלֵיכֶם תִּשָּׁמֵרוּ וְשֵׁם אֱלֹהִים אֲחֵרִים לֹא תַזְכִּירוּ לֹא יִשָּׁמַע עַל־פִּיךָ׃ 24.9. וַיַּעַל מֹשֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל׃ 32.4. וַיִּקַּח מִיָּדָם וַיָּצַר אֹתוֹ בַּחֶרֶט וַיַּעֲשֵׂהוּ עֵגֶל מַסֵּכָה וַיֹּאמְרוּ אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם׃ 1.5. And all the souls that came out of the loins of Jacob were seventy souls; and Joseph was in Egypt already." 12.37. And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, beside children." 14.10. And when Pharaoh drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians were marching after them; and they were sore afraid; and the children of Israel cried out unto the LORD." 14.19. And the angel of God, who went before the camp of Israel, removed and went behind them; and the pillar of cloud removed from before them, and stood behind them;" 17.1. And all the congregation of the children of Israel journeyed from the wilderness of Sin, by their stages, according to the commandment of the LORD, and encamped in Rephidim; and there was no water for the people to drink." 22.7. If the thief be not found, then the master of the house shall come near unto God, to see whether he have not put his hand unto his neighbour’s goods." 23.13. And in all things that I have said unto you take ye heed; and make no mention of the name of other gods, neither let it be heard out of thy mouth. ." 24.9. Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel;" 32.4. And he received it at their hand, and fashioned it with a graving tool, and made it a molten calf; and they said: ‘This is thy god, O Israel, which brought thee up out of the land of Egypt.’"
4. Hebrew Bible, Genesis, a b c d\n0 "17.15" "17.15" "17 15"\n1 1 1 1 None\n2 1.26 1.26 1 26\n3 1.4 1.4 1 4\n4 10 10 10 None\n.. ... ... ... ...\n215 9.23 9.23 9 23\n216 9.24 9.24 9 24\n217 9.25 9.25 9 25\n218 9.26 9.26 9 26\n219 9.27 9.27 9 27\n\n[220 rows x 4 columns] (9th cent. BCE - 3rd cent. BCE)

5. Hebrew Bible, Numbers, 11.16, 13.33, 29.12-29.34, 33.4 (9th cent. BCE - 3rd cent. BCE)

11.16. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֶסְפָה־לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל אֲשֶׁר יָדַעְתָּ כִּי־הֵם זִקְנֵי הָעָם וְשֹׁטְרָיו וְלָקַחְתָּ אֹתָם אֶל־אֹהֶל מוֹעֵד וְהִתְיַצְּבוּ שָׁם עִמָּךְ׃ 13.33. וְשָׁם רָאִינוּ אֶת־הַנְּפִילִים בְּנֵי עֲנָק מִן־הַנְּפִלִים וַנְּהִי בְעֵינֵינוּ כַּחֲגָבִים וְכֵן הָיִינוּ בְּעֵינֵיהֶם׃ 29.12. וּבַחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשְּׁבִיעִי מִקְרָא־קֹדֶשׁ יִהְיֶה לָכֶם כָּל־מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ וְחַגֹּתֶם חַג לַיהוָה שִׁבְעַת יָמִים׃ 29.13. וְהִקְרַבְתֶּם עֹלָה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה פָּרִים בְּנֵי־בָקָר שְׁלֹשָׁה עָשָׂר אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם יִהְיוּ׃ 29.14. וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר הָאֶחָד לִשְׁלֹשָׁה עָשָׂר פָּרִים שְׁנֵי עֶשְׂרֹנִים לָאַיִל הָאֶחָד לִשְׁנֵי הָאֵילִם׃ 29.15. וְעִשָּׂרוֹן עִשָּׂרוֹן לַכֶּבֶשׂ הָאֶחָד לְאַרְבָּעָה עָשָׂר כְּבָשִׂים׃ 29.16. וּשְׂעִיר־עִזִּים אֶחָד חַטָּאת מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וְנִסְכָּהּ׃ 29.17. וּבַיּוֹם הַשֵּׁנִי פָּרִים בְּנֵי־בָקָר שְׁנֵים עָשָׂר אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם׃ 29.18. וּמִנְחָתָם וְנִסְכֵּיהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כַּמִּשְׁפָּט׃ 29.19. וּשְׂעִיר־עִזִּים אֶחָד חַטָּאת מִלְּבַד עֹלַת הַתָּמִיד וּמִנְחָתָהּ וְנִסְכֵּיהֶם׃ 29.21. וּמִנְחָתָם וְנִסְכֵּיהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כַּמִּשְׁפָּט׃ 29.22. וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד וּמִנְחָתָהּ וְנִסְכָּהּ׃ 29.23. וּבַיּוֹם הָרְבִיעִי פָּרִים עֲשָׂרָה אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם׃ 29.24. מִנְחָתָם וְנִסְכֵּיהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כַּמִּשְׁפָּט׃ 29.25. וּשְׂעִיר־עִזִּים אֶחָד חַטָּאת מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וְנִסְכָּהּ׃ 29.26. וּבַיּוֹם הַחֲמִישִׁי פָּרִים תִּשְׁעָה אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם׃ 29.27. וּמִנְחָתָם וְנִסְכֵּיהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כַּמִּשְׁפָּט׃ 29.28. וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד וּמִנְחָתָהּ וְנִסְכָּהּ׃ 29.29. וּבַיּוֹם הַשִּׁשִּׁי פָּרִים שְׁמֹנָה אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם׃ 29.31. וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וּנְסָכֶיהָ׃ 29.32. וּבַיּוֹם הַשְּׁבִיעִי פָּרִים שִׁבְעָה אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם׃ 29.33. וּמִנְחָתָם וְנִסְכֵּהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כְּמִשְׁפָּטָם׃ 29.34. וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וְנִסְכָּהּ׃ 11.16. And the LORD said unto Moses: ‘Gather unto Me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tent of meeting, that they may stand there with thee." 13.33. And there we saw the Nephilim, the sons of Anak, who come of the Nephilim; and we were in our own sight as grasshoppers, and so we were in their sight.’" 29.12. And on the fifteenth day of the seventh month ye shall have a holy convocation: ye shall do no manner of servile work, and ye shall keep a feast unto the LORD seven days;" 29.13. and ye shall present a burnt-offering, an offering made by fire, of a sweet savour unto the LORD: thirteen young bullocks, two rams, fourteen he-lambs of the first year; they shall be without blemish;" 29.14. and their meal-offering, fine flour mingled with oil, three tenth parts for every bullock of the thirteen bullocks, two tenth parts for each ram of the two rams," 29.15. and a several tenth part for every lamb of the fourteen lambs;" 29.16. and one he-goat for a sin-offering beside the continual burnt-offering, the meal-offering thereof, and the drink-offering thereof." 29.17. And on the second day ye shall present twelve young bullocks, two rams, fourteen he-lambs of the first year without blemish;" 29.18. and their meal-offering and their drink-offerings for the bullocks, for the rams, and for the lambs, according to their number, after the ordice;" 29.19. and one he-goat for a sin-offering; beside the continual burnt-offering, and the meal-offering thereof, and their drink-offerings." 29.20. And on the third day eleven bullocks, two rams, fourteen he-lambs of the first year without blemish;" 29.21. and their meal-offering and their drink-offerings for the bullocks, for the rams, and for the lambs, according to their number, after the ordice;" 29.22. and one he-goat for a sin-offering; beside the continual burnt-offering, and the meal-offering thereof, and the drink-offering thereof." 29.23. And on the fourth day ten bullocks, two rams, fourteen he-lambs of the first year without blemish;" 29.24. their meal-offering and their drink-offerings for the bullocks, for the rams, and for the lambs, according to their number, after the ordice;" 29.25. and one he-goat for a sin-offering; beside the continual burnt-offering, the meal-offering thereof, and the drink-offering thereof." 29.26. And on the fifth day nine bullocks, two rams, fourteen he-lambs of the first year without blemish;" 29.27. and their meal-offering and their drink-offerings for the bullocks, for the rams, and for the lambs, according to their number, after the ordice;" 29.28. and one he-goat for a sin-offering; beside the continual burnt-offering, and the meal-offering thereof, and the drink-offering thereof." 29.29. And on the sixth day eight bullocks, two rams, fourteen he-lambs of the first year without blemish;" 29.30. and their meal-offering and their drink-offerings for the bullocks, for the rams, and for the lambs, according to their number, after the ordice;" 29.31. and one he-goat for a sin-offering; beside the continual burnt-offering, the meal-offering thereof, and the drink-offerings thereof." 29.32. And on the seventh day seven bullocks, two rams, fourteen he-lambs of the first year without blemish;" 29.33. and their meal-offering and their drink-offerings for the bullocks, for the rams, and for the lambs, according to their number, after the ordice;" 29.34. and one he-goat for a sin-offering; beside the continual burnt-offering, the meal-offering thereof, and the drink-offering thereof."
6. Hebrew Bible, Isaiah, 28.11 (8th cent. BCE - 5th cent. BCE)

28.11. כִּי בְּלַעֲגֵי שָׂפָה וּבְלָשׁוֹן אַחֶרֶת יְדַבֵּר אֶל־הָעָם הַזֶּה׃ 28.11. For with stammering lips and with a strange tongue Shall it be spoken to this people;"
7. Hebrew Bible, Jeremiah, 25.11-25.12, 29.10, 31.31-31.33 (8th cent. BCE - 5th cent. BCE)

25.11. וְהָיְתָה כָּל־הָאָרֶץ הַזֹּאת לְחָרְבָּה לְשַׁמָּה וְעָבְדוּ הַגּוֹיִם הָאֵלֶּה אֶת־מֶלֶךְ בָּבֶל שִׁבְעִים שָׁנָה׃ 25.12. וְהָיָה כִמְלֹאות שִׁבְעִים שָׁנָה אֶפְקֹד עַל־מֶלֶךְ־בָּבֶל וְעַל־הַגּוֹי הַהוּא נְאֻם־יְהוָה אֶת־עֲוֺנָם וְעַל־אֶרֶץ כַּשְׂדִּים וְשַׂמְתִּי אֹתוֹ לְשִׁמְמוֹת עוֹלָם׃ 31.31. הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃ 31.32. לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃ 31.33. כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 25.11. And this whole land shall be a desolation, and a waste; and these nations shall serve the king of Babylon seventy years." 25.12. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans; and I will make it perpetual desolations." 29.10. For thus saith the LORD: After seventy years are accomplished for Babylon, I will remember you, and perform My good word toward you, in causing you to return to this place." 31.31. Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;" 31.32. not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD." 31.33. But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people;"
8. Hebrew Bible, Ezekiel, 8.11 (6th cent. BCE - 5th cent. BCE)

8.11. וְשִׁבְעִים אִישׁ מִזִּקְנֵי בֵית־יִשְׂרָאֵל וְיַאֲזַנְיָהוּ בֶן־שָׁפָן עֹמֵד בְּתוֹכָם עֹמְדִים לִפְנֵיהֶם וְאִישׁ מִקְטַרְתּוֹ בְּיָדוֹ וַעֲתַר עֲנַן־הַקְּטֹרֶת עֹלֶה׃ 8.11. And there stood before them seventy men of the elders of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, every man with his censer in his hand; and a thick cloud of incense went up."
9. Hebrew Bible, 1 Chronicles, 22, 25, 28-29, 21 (5th cent. BCE - 3rd cent. BCE)

10. Hebrew Bible, 2 Chronicles, 6, 2 (5th cent. BCE - 3rd cent. BCE)

11. Hebrew Bible, Ezra, 7.26 (5th cent. BCE - 4th cent. BCE)

7.26. וְכָל־דִּי־לָא לֶהֱוֵא עָבֵד דָּתָא דִי־אֱלָהָךְ וְדָתָא דִּי מַלְכָּא אָסְפַּרְנָא דִּינָה לֶהֱוֵא מִתְעֲבֵד מִנֵּהּ הֵן לְמוֹת הֵן לשרשו [לִשְׁרֹשִׁי] הֵן־לַעֲנָשׁ נִכְסִין וְלֶאֱסוּרִין׃ 7.26. And whosoever will not do the law of thy God, and the law of the king, let judgment be executed upon him with all diligence, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment.’ ."
12. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)

527a. and he grips you and drags you up, you will gape and feel dizzy there no less than I do here, and some one perhaps will give you, yes, a degrading box on the ear, and will treat you with every kind of contumely.
13. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE)

14. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)

30a. For God desired that, so far as possible, all things should be good and nothing evil; wherefore, when He took over all that was visible, seeing that it was not in a state of rest but in a state of discordant and disorderly motion, He brought it into order out of disorder, deeming that the former state is in all ways better than the latter. For Him who is most good it neither was nor is permissible to perform any action save what is most fair. As He reflected, therefore, He perceived that of such creatures as are by nature visible
15. Anon., Jubilees, 8.1, 8.8-8.9, 10.19-10.26 (2nd cent. BCE - 2nd cent. BCE)

8.1. In the twenty-ninth jubilee, in the first week, in the beginning thereof Arpachshad took to himself a wife and her name was Râsû’ĕjâ, [the daughter of Sûsân,] the daughter of Elam 8.8. and in the fourth year he begat a son, and called his name Shelah; for he said: "Truly I have been sent. 8.9. [And in the fourth year he was born], and Shelah grew up and took to himself a wife, and her name was Mû’ak, the daughter of Kêsêd, his father's brother 10.19. Thus the evil. spirits were precluded from (hurting) the sons of Noah. 10.20. And he gave all that he had written to Shem, his eldest son; for he loved him exceedingly above all his sons. 10.21. And Noah slept with his fathers, and was buried on Mount Lûbâr in the land of Ararat. 10.22. Nine hundred and fifty years he completed in his life, nineteen jubilees and two weeks and five years. 10.23. And in his life on earth he excelled the children of men save Enoch because of the righteousness, wherein he was perfect. 10.24. For Enoch's office was ordained for a testimony to the generations of the world, so that he should recount all the deeds of generation unto generation, till the day of judgment. 10.25. And in the three and thirtieth jubilee, in the first year in the second week, Peleg took to himself a wife, whose name was Lômnâ the daughter of Sînâ’ar 10.26. and she bare him a son in the fourth year of this week, and he called his name Reu;
16. Dead Sea Scrolls, War Scroll, 10.14 (2nd cent. BCE - 1st cent. CE)

17. Hebrew Bible, Daniel, 7.5, 7.14, 9.2 (2nd cent. BCE - 2nd cent. BCE)

7.5. וַאֲרוּ חֵיוָה אָחֳרִי תִנְיָנָה דָּמְיָה לְדֹב וְלִשְׂטַר־חַד הֳקִמַת וּתְלָת עִלְעִין בְּפֻמַּהּ בֵּין שניה [שִׁנַּהּ] וְכֵן אָמְרִין לַהּ קוּמִי אֲכֻלִי בְּשַׂר שַׂגִּיא׃ 7.14. וְלֵהּ יְהִיב שָׁלְטָן וִיקָר וּמַלְכוּ וְכֹל עַמְמַיָּא אֻמַיָּא וְלִשָּׁנַיָּא לֵהּ יִפְלְחוּן שָׁלְטָנֵהּ שָׁלְטָן עָלַם דִּי־לָא יֶעְדֵּה וּמַלְכוּתֵהּ דִּי־לָא תִתְחַבַּל׃ 9.2. בִּשְׁנַת אַחַת לְמָלְכוֹ אֲנִי דָּנִיֵּאל בִּינֹתִי בַּסְּפָרִים מִסְפַּר הַשָּׁנִים אֲשֶׁר הָיָה דְבַר־יְהוָה אֶל־יִרְמִיָה הַנָּבִיא לְמַלֹּאות לְחָרְבוֹת יְרוּשָׁלִַם שִׁבְעִים שָׁנָה׃ 9.2. וְעוֹד אֲנִי מְדַבֵּר וּמִתְפַּלֵּל וּמִתְוַדֶּה חַטָּאתִי וְחַטַּאת עַמִּי יִשְׂרָאֵל וּמַפִּיל תְּחִנָּתִי לִפְנֵי יְהוָה אֱלֹהַי עַל הַר־קֹדֶשׁ אֱלֹהָי׃ 7.5. And behold another beast, a second, like to a bear, and it raised up itself on one side, and it had three ribs in its mouth between its teeth; and it was said thus unto it: ‘Arise, devour much flesh.’" 7.14. And there was given him dominion, And glory, and a kingdom, That all the peoples, nations, and languages Should serve him; His dominion is an everlasting dominion, which shall not pass away, And his kingdom that which shall not be destroyed." 9.2. in the first year of his reign I Daniel meditated in the books, over the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that He would accomplish for the desolations of Jerusalem seventy years."
18. Dionysius of Halycarnassus, Roman Antiquities, 2.11.3 (1st cent. BCE - 1st cent. BCE)

2.11.3.  but by persuading and informing one another, by yielding in some things and gaining other things from their opponents, who yielded in turn, they settled their disputes in a manner befitting fellow citizens. But from the time that Gaius Gracchus, while holding the tribunician power, destroyed the harmony of the government they have been perpetually slaying and banishing one another from the city and refraining from no irreparable acts in order to gain the upper hand. However, for the narration of these events another occasion will be more suitable.
19. Philo of Alexandria, On The Confusion of Tongues, 2-5, 9, 142 (1st cent. BCE - 1st cent. CE)

142. We say that this is the reason why it is said that God went down to see the city and the tower; and the addition, "Which the sons of men had built," is not a mere superfluity. For perhaps some profanely disposed person may mock and say, "The lawgiver is here teaching us a very novel kind of lesson, when he says that no one else but the sons of men build cities and towers; for who, even of the most crazy people is ignorant of what is so evident and notorious as that?
20. Philo of Alexandria, On Giants, 6 (1st cent. BCE - 1st cent. CE)

6. And when the angels of God saw the daughters of men that they were beautiful, they took unto themselves wives of all of them whom they Chose." Those beings, whom other philosophers call demons, Moses usually calls angels; and they are souls hovering in the air.
21. Philo of Alexandria, On The Change of Names, 167, 166 (1st cent. BCE - 1st cent. CE)

22. Philo of Alexandria, That The Worse Attacks The Better, 134 (1st cent. BCE - 1st cent. CE)

134. In some of the best governed cities of the world they say that such a custom as this prevails. When any man who has not lived well attempts to deliver his opinion, either in the council or in the assembly of the people, he is not permitted to do so by his own mouth, but is compelled by the magistrates to deliver his opinion to some virtuous and honourable man to explain in his behalf; and then he, when he has heard what he wishes said, rises up and unfolds the meaning of the sewn up mouth of his instructor, becoming his extempore pupil; and he displays the imaginations of another, scarcely considering the original concern for them even in the rank of a hearer or spectator. So some people do not choose to receive even benefits from unworthy persons, but look upon the injury accruing from the shame of taking their advice as greater than the advantage which can be derived from it. XXXVII.
23. Josephus Flavius, Jewish Antiquities, 1.73, 1.109, 1.113-1.118, 1.143-1.148 (1st cent. CE - 1st cent. CE)

1.73. For many angels of God accompanied with women, and begat sons that proved unjust, and despisers of all that was good, on account of the confidence they had in their own strength; for the tradition is, that these men did what resembled the acts of those whom the Grecians call giants. 1.109. 1. Now the sons of Noah were three,—Shem, Japhet, and Ham, born one hundred years before the Deluge. These first of all descended from the mountains into the plains, and fixed their habitation there; and persuaded others who were greatly afraid of the lower grounds on account of the flood, and so were very loath to come down from the higher places, to venture to follow their examples. 1.113. 2. Now it was Nimrod who excited them to such an affront and contempt of God. He was the grandson of Ham, the son of Noah, a bold man, and of great strength of hand. He persuaded them not to ascribe it to God, as if it was through his means they were happy, but to believe that it was their own courage which procured that happiness. 1.114. He also gradually changed the government into tyranny, seeing no other way of turning men from the fear of God, but to bring them into a constant dependence on his power. He also said he would be revenged on God, if he should have a mind to drown the world again; for that he would build a tower too high for the waters to be able to reach! and that he would avenge himself on God for destroying their forefathers! 1.115. 3. Now the multitude were very ready to follow the determination of Nimrod, and to esteem it a piece of cowardice to submit to God; and they built a tower, neither sparing any pains, nor being in any degree negligent about the work: and, by reason of the multitude of hands employed in it, it grew very high, sooner than any one could expect; 1.116. but the thickness of it was so great, and it was so strongly built, that thereby its great height seemed, upon the view, to be less than it really was. It was built of burnt brick, cemented together with mortar, made of bitumen, that it might not be liable to admit water. When God saw that they acted so madly, he did not resolve to destroy them utterly, since they were not grown wiser by the destruction of the former sinners; 1.117. but he caused a tumult among them, by producing in them divers languages, and causing that, through the multitude of those languages, they should not be able to understand one another. The place wherein they built the tower is now called Babylon, because of the confusion of that language which they readily understood before; for the Hebrews mean by the word Babel, confusion. 1.118. The Sibyl also makes mention of this tower, and of the confusion of the language, when she says thus: “When all men were of one language, some of them built a high tower, as if they would thereby ascend up to heaven, but the gods sent storms of wind and overthrew the tower, and gave every one his peculiar language; and for this reason it was that the city was called Babylon.” 1.143. 4. Shem, the third son of Noah, had five sons, who inhabited the land that began at Euphrates, and reached to the Indian Ocean. For Elam left behind him the Elamites, the ancestors of the Persians. Ashur lived at the city Nineve; and named his subjects Assyrians, who became the most fortunate nation, beyond others. 1.144. Arphaxad named the Arphaxadites, who are now called Chaldeans. Aram had the Aramites, which the Greeks called Syrians; as Laud founded the Laudites, which are now called Lydians. 1.145. of the four sons of Aram, Uz founded Trachonitis and Damascus: this country lies between Palestine and Celesyria. Ul founded Armenia; and Gather the Bactrians; and Mesa the Mesaneans; it is now called Charax Spasini. 1.146. Sala was the son of Arphaxad; and his son was Heber, from whom they originally called the Jews Hebrews. Heber begat Joetan and Phaleg: he was called Phaleg, because he was born at the dispersion of the nations to their several countries; for Phaleg among the Hebrews signifies division. 1.147. Now Joctan, one of the sons of Heber, had these sons, Elmodad, Saleph, Asermoth, Jera, Adoram, Aizel, Decla, Ebal, Abimael, Sabeus, Ophir, Euilat, and Jobab. These inhabited from Cophen, an Indian river, and in part of Asia adjoining to it. And this shall suffice concerning the sons of Shem. 1.148. 5. I will now treat of the Hebrews. The son of Phaleg, whose father Was Heber, was Ragau; whose son was Serug, to whom was born Nahor; his son was Terah, who was the father of Abraham, who accordingly was the tenth from Noah, and was born in the two hundred and ninety-second year after the deluge;
24. Mishnah, Sanhedrin, 1.5 (1st cent. CE - 3rd cent. CE)

1.5. A tribe, a false prophet, or the high priest may not be tried save by the court of seventy-one; They may not send forth the people to wage a battle of free choice save by the decision of the court of one and seventy; They may not add to the City [of Jerusalem], or the Courts of the Temple save by the decision of the court of seventy-one; They may not set up sanhedrins for the several tribes save by the decision of the court of one and seventy. And they may not proclaim [any city to be] an Apostate City (ir ha-niddahat) (Deut. 13:13–19] save by the decision of one and seventy. No city on the frontier may be proclaimed an Apostate City, nor three together, but only one or two."
25. Mishnah, Sotah, 7.5 (1st cent. CE - 3rd cent. CE)

7.5. How were the blessings and curses [pronounced]?When Israel crossed the Jordan and came to Mt. Gerizim and Mt. Ebal which are by Samaria, in the vicinity of Shechem which is near the terebinths of Moreh, as it is said, “Are they not the other side of the Jordan, [beyond the west road that is in the land of the Canaanites who dwell in the Arabah near Gilgal, by the terebinths of Moreh] (Deut. 11:30), and elsewhere it says, “And Abram passed through the land unto the place of Shechem unto the terebinth of Moreh” (Genesis 12:6) just as the terebinth of Moreh mentioned in this latter verse is Shechem, so the terebinth of Moreh mentioned in the former verse is Shechem. Six tribes went up Mt. Gerizim and six tribes went up Mt. Ebal, and the priests and Levites with the ark stood below in the middle, the priests surrounding the ark, the Levites [surrounding] the priests, and all Israel on this side and that side, as it is said, “And all Israel, with their elders, officials, and judges stood on both sides of the ark, facing the levitical priests” (Joshua 8:33). They turned their faces towards Mt. Gerizim and opened with the blessing: Blessed be anyone who does not make a graven or molten image”. And these and these respond amen. They then turned their faces towards Mt. Ebal and opened with the curse: “Cursed be anyone who makes a graven or molten image” (Deut. 27:15). And these and these respond amen. [So they continue] until they complete the blessings and curses. After that they brought the stones, built the altar and plastered it with plaster, and inscribed upon it all the words of the Torah in seventy languages, as it is said, “most distinctly (be’er hetev). Then they took the stones and went and spent the night in their place."
26. Mishnah, Shekalim, 5.1 (1st cent. CE - 3rd cent. CE)

5.1. These were the officers in the Temple:Yoha the son of Pinchas was over the seals. Ahiyah over the libations. Mattityah the son of Shmuel over the lots. Petahiah over the bird-offering. (Petahiah was Mordecai. Why was his name called Petahiah? Because he ‘opened’ matters and expounded them, and he understood the seventy tongues). The son of Ahijah over the sickness of the bowels. Nehuniah, the digger of ditches. Gevini, the crier. The son of Gever over the locking of the gates. The son of Bevai over the strips [for lighting the menorah]. The son of Arza over the cymbal. Hugras the son of Levi over the song. The house of Garmu over the making of the showbread. The house of Avtinas over the preparing of the frankincense. Elazar over the curtains. And Pinchas over the priestly vestments."
27. New Testament, 1 Corinthians, 14 (1st cent. CE - 1st cent. CE)

28. New Testament, 1 Timothy, 4.7 (1st cent. CE - 1st cent. CE)

4.7. But refuse profane and old wives' fables. Exercise yourself toward godliness.
29. New Testament, Acts, 2.4 (1st cent. CE - 2nd cent. CE)

2.4. They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak.
30. Clement of Alexandria, Christ The Educator, 1.6.30.2 (2nd cent. CE - 3rd cent. CE)

31. Clement of Alexandria, Exhortation To The Greeks, 12.120.2 (2nd cent. CE - 3rd cent. CE)

32. Clement of Alexandria, Miscellanies, (2nd cent. CE - 3rd cent. CE)

33. Irenaeus, Refutation of All Heresies, 1.16.3 (2nd cent. CE - 3rd cent. CE)

34. Theophilus, To Autolycus, 2.32, 3.19 (2nd cent. CE - 3rd cent. CE)

2.32. Hence, therefore, may the loves of learning and of antiquity understand the history, and see that those things are recent which are told by us apart from the holy prophets. For though at first there were few men in the land of Arabia and Chald a, yet, after their languages were divided, they gradually began to multiply and spread over all the earth; and some of them tended towards the east to dwell there, and others to the parts of the great continent, and others northwards, so as to extend as far as Britain, in the Arctic regions. And others went to the land of Canaan, which is called Jud a, and Phœnicia, and the region of Ethiopia, and Egypt, and Libya, and the country called torrid, and the parts stretching towards the west; and the rest went to places by the sea, and Pamphylia, and Asia, and Greece, and Macedonia, and, besides, to Italy, and the whole country called Gaul, and Spain, and Germany; so that now the whole world is thus filled with inhabitants. Since then the occupation of the world by men was at first in three divisions - in the east, and south, and west: afterwards, the remaining parts of the earth were inhabited, when men became very numerous. And the writers, not knowing these things, are forward to maintain that the world is shaped like a sphere, and to compare it to a cube. But how can they say what is true regarding these things, when they do not know about the creation of the world and its population? Men gradually increasing in number and multiplying on the earth, as we have already said, the islands also of the sea and the rest of the countries were inhabited. 3.19. And neither does he make out that there was a second flood: on the contrary, he said that never again would there be a flood of water on the world; as neither indeed has there been, nor ever shall be. And he says that eight human beings were preserved in the ark, in that which had been prepared by God's direction, not by Deucalion, but by Noah; which Hebrew word means rest, as we have elsewhere shown that Noah, when he announced to the men then alive that there was a flood coming, prophesied to them, saying, Come there, God calls you to repentance. On this account he was fitly called Deucalion. And this Noah had three sons (as we mentioned in the second book), whose names were Shem, and Ham, and Japhet; and these had three wives, one wife each; each man and his wife. This man some have surnamed Eunuchus. All the eight persons, therefore, who were found in the ark were preserved. And Moses showed that the flood lasted forty days and forty nights, torrents pouring from heaven, and from the fountains of the deep breaking up, so that the water overtopped every high hill 15 cubits. And thus the race of all the men that then were was destroyed, and those only who were protected in the ark were saved; and these, we have already said, were eight. And of the ark, the remains are to this day to be seen in the Arabian mountains. This, then, is in sum the history of the deluge.
35. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)

55b. big strongמתני׳ /strong /big יום טוב הראשון של חג היו שם י"ג פרים אילים שנים ושעיר אחד נשתיירו שם י"ד כבשים לשמונה משמרות ביום ראשון ששה מקריבין שנים שנים והשאר אחד אחד,בשני חמשה מקריבין שנים שנים והשאר אחד אחד בשלישי ד' מקריבין שנים שנים והשאר אחד אחד,ברביעי שלשה מקריבין שנים שנים והשאר אחד אחד בחמישי שנים מקריבין שנים שנים והשאר אחד אחד בששי אחד מקריב שנים והשאר אחד אחד,בשביעי כולן שוין בשמיני חזרו לפייס כברגלים אמרו מי שהקריב פרים היום לא יקריב למחר אלא חוזרין חלילה:, big strongגמ׳ /strong /big נימא מתני' רבי היא ולא רבנן דתניא פר הבא בשמיני בתחילה מפיסין עליו דברי רבי וחכמים אומרים אחת משתי משמרות דלא שלשו בפרים עושה אותו,אפילו תימא רבנן אטו שתי משמרות לא אפוסי בעי,כמאן אזלא הא דתניא כל המשמרות שונות ומשלשות חוץ משני משמרות ששונות ואין משלשות נימא רבי ולא רבנן אפי' תימא רבנן מאי לא שלשו בפרי החג,ומאי קמ"ל הא קמ"ל מי שהקריב פרים היום לא יקריב למחר אלא חוזרין חלילה,א"ר אליעזר הני שבעים פרים כנגד מי כנגד שבעים אומות פר יחידי למה כנגד אומה יחידה,משל למלך בשר ודם שאמר לעבדיו עשו לי סעודה גדולה ליום אחרון אמר לאוהבו עשה לי סעודה קטנה כדי שאהנה ממך,א"ר יוחנן אוי להם לעובדי כוכבים שאבדו ואין יודעין מה שאבדו בזמן שבהמ"ק קיים מזבח מכפר עליהן ועכשיו מי מכפר עליהן:, big strongמתני׳ /strong /big בשלשה פרקים בשנה היו כל משמרות שוות באימורי הרגלים ובחילוק לחם הפנים,בעצרת אומר לו הילך מצה הילך חמץ משמר שזמנו קבוע הוא מקריב תמידין נדרים ונדבות ושאר קרבנות צבור ומקריב את הכל:, big strongגמ׳ /strong /big אימורי הרגלים של גבוה נינהו אמר רב חסדא מה שאמור ברגלים,ת"ר מנין שכל המשמרות שוות באימורי הרגלים ת"ל (דברים יח, ו) ובא בכל אות נפשו ושרת יכול אף בשאר ימות השנה כן תלמוד לומר מאחד שעריך לא אמרתי אלא בשעה שכל ישראל נכנסין בשער אחד:,ובחילוק לחם הפנים כו': תנו רבנן מנין שכל המשמרות שוות בחילוק לחם הפנים 55b. strongMISHNA: /strong On bthe first Festivalday bof iSukkotthere were thirteen bulls, two rams, and one goat there.The mishna proceeds to discuss the division of labor for the Festival offerings among the twenty-four priestly watches, all of which serve in the Temple on the pilgrimage Festivals. The sixteen offerings mentioned above were divided among sixteen priestly watches, one offering per watch. bFourteen sheep remained tobe divided among the beightremaining bwatches. On the first dayof the Festival, bsixof the eight remaining watches bsacrifice twosheep beachfor a total of twelve, band the remainingtwo watches sacrifice bonesheep beach. /b, bOn the secondday of the Festival, i.e., the first day of the intermediate days, when twelve bulls were sacrificed, fifteen of the priestly watches sacrifice the bulls, rams, and goat, bfiveof the remaining watches bsacrifice twosheep beach, and the remainingfour watches sacrifice bonesheep beach. On the thirdday of the Festival, when eleven bulls were sacrificed, fourteen of the priestly watches sacrifice the bulls, rams, and goat, bfourof the remaining watches bsacrifice twosheep beach, and the remainingsix watches sacrifice bonesheep beach. /b, bOn the fourthday of the Festival, when ten bulls were sacrificed, thirteen of the priestly watches sacrifice the bulls, rams, and goat, bthreeof the remaining watches bsacrifice twosheep beach, and the remainingeight watches sacrifice bonesheep beach. On the fifthday, when nine bulls were sacrificed, twelve watches sacrifice the bulls, rams, and goat, btwoof the twelve remaining watches bsacrifice twosheep beach, and the remainingten watches sacrifice bonesheep beach. On the sixthday, when eight bulls were sacrificed, eleven watches sacrifice the bulls, rams, and goat, boneof the remaining watches bsacrifices twosheep, band the remainingtwelve watches sacrifice bonesheep beach. /b, bOn the seventhday bthey are all equaland bring one offering each. bOn the eighthday, when there was a completely different configuration of offerings, bthey returned to thestandard blotterysystem used to determine which of the priestly watches would sacrifice the offerings, basthey did bon the other pilgrimage Festivals,which do not have as many offerings as does iSukkot /i. bThey saidabout the ordering of the priestly watches: bOne who sacrificed bulls today will not sacrificebulls btomorrow; rather,they will sacrifice one of the other types of offerings. bThey rotate,so that each of the watches will have the opportunity to sacrifice bulls as well as other animals., strongGEMARA: /strong The Gemara suggests: bLet us saythat bthe mishnathat says that on the eighth day they returned to the standard lottery of the other pilgrimage Festivals bisaccording to bRabbiYehuda HaNasi band notaccording to bthe Rabbis. As it is taughtin a ibaraita /i: To determine the priestly watch that would sacrifice bthe bull that comesas an additional offering bon the EighthDay of Assembly, bthey draw lots over it from the beginning;this is bthe statement of RabbiYehuda HaNasi. bAnd the Rabbis say: One of the two watches that did not sacrifice three bullsduring iSukkot bsacrifices it.Only two of the twenty-four watches sacrifices two bulls over the course of iSukkot /i. Each of the other watches sacrifices three bulls. Since the mishna mentions that a lottery was held, apparently the mishna is in accordance with the opinion of Rabbi Yehuda HaNasi.,The Gemara rejects this suggestion: bEvenif byou saythat it is in accordance with the opinion of bthe Rabbis, is that to say that the tworemaining bpriestly watches are not required to draw lotsto determine which will merit sacrificing the bull?,The Gemara asks: bIn accordance with whoseopinion bis that which is taughtin a ibaraita /i: bAll of the priestly watchessacrifice a bull btwice and threetimes, bexcept for two watches thatsacrifice a bull btwice and do notsacrifice a bull bthreetimes? bLet us saythat it is in accordance with the opinion of bRabbiYehuda HaNasi band notin accordance with the opinion of bthe Rabbis,as they hold that one of those watches sacrifices a third bull on the Eighth Day of Assembly. The Gemara rejects this suggestion: bEvenif byou saythat it is in accordance with the opinion of bthe Rabbis; what isthe meaning of the phrase: bThey did notsacrifice a bull bthreetimes? It means that bwith regard to the bulls of the festivalof iSukkotthey did not sacrifice a bull three times.,The Gemara asks: With regard to the bulls sacrificed on iSukkot /i, bwhat doesthe ibaraita bteach us?It is a simple calculation that seventy bulls divided by twenty-four watches leaves two watches that sacrificed only two bulls. The Gemara answers: bThisis what the ibaraitacomes to bteach us: One who sacrificed bulls today will not sacrificebulls btomorrow; rather, they rotate.Therefore, each watch sacrifices at least two bulls, and most of them sacrifice three., bRabbi Elazar said: These seventy bullsthat are sacrificed as additional offerings over the course of the seven days of iSukkot /i, bto what do they correspond? They correspond to the seventy nationsof the world, and are brought to atone for their sins and to hasten world peace. bWhyis ba single bullsacrificed on the Eighth Day of Assembly? bIt corresponds to the singular nation,Israel.,The Gemara cites ba parableabout ba king of flesh and blood who said to his servants: Prepare me a great feastthat will last for several days. When the feast concluded, bon the last day, he said to his belovedservant: bPrepare me a small feast so that I can derive pleasure from youalone., bRabbi Yoḥa said: Woe unto the nationsof the world bthat lostsomething band do not know what they lost. When the Temple is standing, theseventy bulls sacrificed on the baltarduring the festival of iSukkot batones for them. And nowthat the Temple is destroyed, bwho atones for them? /b, strongMISHNA: /strong bAt three times during the year, alltwenty-four bpriestly watcheshave bequalstatus, in that all receive a share in the Temple service independent of the standard order of the watches and all receive a share in the accompanying gifts of the priesthood: bIn the portions of the offerings of the Festivalssacrificed on the altar band in the distribution of the shewbreadon Shabbat during the Festivals., bOn iShavuot /ithat coincides with Shabbat, when the two loaves offered on iShavuotwould be distributed together with the distribution of the shewbread, the priest charged with the distribution bsays toeach priest: bHere is imatza /ifrom the shewbread bfor you,and bhere is leavened breadfrom the two loaves bfor you.The principle is that bthe priestly watch whose time is fixedduring the Festival bsacrificesthe bdaily offeringsduring the Festival, as well as vow-offerings, bfree-will offerings, and all other communal offerings. Andthat watch bsacrifices all of themeven during the Festival, when other aspects of the service are shared by all the watches., strongGEMARA: /strong The Gemara wonders: How is it that the priests divide those bportions of the Festival offerings?Don’t btheybelong bto God,and must be placed on the altar? How do the priestly watches share these portions? bRav Ḥisda said:The mishna is referring not to portions sacrificed on the altar [ ieimurim /i] but to bwhat was stated [ iamur /i] with regard to the pilgrimage Festivals,all those portions of the offerings that the Torah commanded to sacrifice at the Temple that are not burnt on the altar and are shared by the priests, e.g., hides of the burnt-offerings of appearance and the breast and thigh of the Festival peace-offerings., bThe Sages taught: From whereis it derived bthat all of the priestly watcheshave bequalstatus bin the portions of the Festival offerings? The verse states:“And if a Levite comes from any of your gates out of all Israel, where he sojourns, band comes with all the desire of his soulunto the place that the Lord shall choose; bthen he shall minister /b…as all his brethren…They shall have like portions to eat, besides the transactions of their fathers’ houses” (Deuteronomy 18:6–8). Based on these verses, one bmighthave thought that bthisis the case beven on the rest of the days of the yearand the priestly watches would have equal status. Therefore, bthe verse states: From one of your gates. I saidthat all have equal status bonly when all of Israel enters through one gate,i.e., on a pilgrimage Festival.,The mishna continues: bAnd in the distribution of the shewbreadon the three pilgrimage Festivals, all twenty-four priestly watches have equal status. bThe Sages taught: From whereis it derived bthat all of the priestly watcheshave bequalstatus bin the distribution of the shewbread? /b
36. Eusebius of Caesarea, Preparation For The Gospel, 9.17.1-9.17.9, 9.18.2 (3rd cent. CE - 4th cent. CE)

37. Origen, Against Celsus, 4.36 (3rd cent. CE - 3rd cent. CE)

4.36. Celsus in the next place, producing from history other than that of the divine record, those passages which bear upon the claims to great antiquity put forth by many nations, as the Athenians, and Egyptians, and Arcadians, and Phrygians, who assert that certain individuals have existed among them who sprang from the earth, and who each adduce proofs of these assertions, says: The Jews, then, leading a grovelling life in some corner of Palestine, and being a wholly uneducated people, who had not heard that these matters had been committed to verse long ago by Hesiod and innumerable other inspired men, wove together some most incredible and insipid stories, viz., that a certain man was formed by the hands of God, and had breathed into him the breath of life, and that a woman was taken from his side, and that God issued certain commands, and that a serpent opposed these, and gained a victory over the commandments of God; thus relating certain old wives' fables, and most impiously representing God as weak at the very beginning (of things), and unable to convince even a single human being whom He Himself had formed. By these instances, indeed, this deeply read and learned Celsus, who accuses Jews and Christians of ignorance and want of instruction, clearly evinces the accuracy of his knowledge of the chronology of the respective historians, whether Greek or Barbarian, since he imagines that Hesiod and the innumerable others, whom he styles inspired men, are older than Moses and his writings - that very Moses who is shown to be much older than the time of the Trojan War! It is not the Jews, then, who have composed incredible and insipid stories regarding the birth of man from the earth, but these inspired men of Celsus, Hesiod and his other innumerable companions, who, having neither learned nor heard of the far older and most venerable accounts existing in Palestine, have written such histories as their Theogonies, attributing, so far as in their power, generation to their deities, and innumerable other absurdities. And these are the writers whom Plato expels from his State as being corrupters of the youth, - Homer, viz., and those who have composed poems of a similar description! Now it is evident that Plato did not regard as inspired those men who had left behind them such works. But perhaps it was from a desire to cast reproach upon us, that this Epicurean Celsus, who is better able to judge than Plato (if it be the same Celsus who composed two other books against the Christians), called those individuals inspired whom he did not in reality regard as such.
38. Augustine, Reply To Faustus, 13.6 (4th cent. CE - 5th cent. CE)

39. Augustine, The City of God, 16.4, 18.41 (4th cent. CE - 5th cent. CE)

16.4. But though these nations are said to have been dispersed according to their languages, yet the narrator recurs to that time when all had but one language, and explains how it came to pass that a diversity of languages was introduced. The whole earth, he says, was of one lip, and all had one speech. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar, and dwelt there. And they said one to another, Come, and let us make bricks, and burn them thoroughly. And they had bricks for stone, and slime for mortar. And they said, Come, and let us build for ourselves a city, and a tower whose top shall reach the sky; and let us make us a name, before we be scattered abroad on the face of all the earth. And the Lord came down to see the city and the tower, which the children of men built. And the Lord God said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. Come, and let us go down, and confound there their language, that they may not understand one another's speech. And God scattered them thence on the face of all the earth: and they left off to build the city and the tower. Therefore the name of it is called Confusion; because the Lord did there confound the language of all the earth: and the Lord God scattered them thence on the face of all the earth. Genesis 11:1-9 This city, which was called Confusion, is the same as Babylon, whose wonderful construction Gentile history also notices. For Babylon means Confusion. Whence we conclude that the giant Nimrod was its founder, as had been hinted a little before, where Scripture, in speaking of him, says that the beginning of his kingdom was Babylon, that is, Babylon had a supremacy over the other cities as the metropolis and royal residence; although it did not rise to the grand dimensions designed by its proud and impious founder. The plan was to make it so high that it should reach the sky, whether this was meant of one tower which they intended to build higher than the others, or of all the towers, which might be signified by the singular number, as we speak of the soldier, meaning the army, and of the frog or the locust, when we refer to the whole multitude of frogs and locusts in the plagues with which Moses smote the Egyptians. Exodus x But what did these vain and presumptuous men intend? How did they expect to raise this lofty mass against God, when they had built it above all the mountains and the clouds of the earth's atmosphere? What injury could any spiritual or material elevation do to God? The safe and true way to heaven is made by humility, which lifts up the heart to the Lord, not against Him; as this giant is said to have been a hunter against the Lord. This has been misunderstood by some through the ambiguity of the Greek word, and they have translated it, not against the Lord, but before the Lord; for ἐναντίον means both before and against. In the Psalm this word is rendered, Let us weep before the Lord our Maker. The same word occurs in the book of Job, where it is written, You have broken into fury against the Lord. Job 15:13 And so this giant is to be recognized as a hunter against the Lord. And what is meant by the term hunter but deceiver, oppressor, and destroyer of the animals of the earth? He and his people therefore, erected this tower against the Lord, and so gave expression to their impious pride; and justly was their wicked intention punished by God, even though it was unsuccessful. But what was the nature of the punishment? As the tongue is the instrument of domination, in it pride was punished; so that man, who would not understand God when He issued His commands, should be misunderstood when he himself gave orders. Thus was that conspiracy disbanded, for each man retired from those he could not understand, and associated with those whose speech was intelligible; and the nations were divided according to their languages, and scattered over the earth as seemed good to God, who accomplished this in ways hidden from and incomprehensible to us. 18.41. But let us omit further examination of history, and return to the philosophers from whom we digressed to these things. They seem to have labored in their studies for no other end than to find out how to live in a way proper for laying hold of blessedness. Why, then, have the disciples dissented from their masters, and the fellow disciples from one another, except because as men they have sought after these things by human sense and human reasonings? Now, although there might be among them a desire of glory, so that each wished to be thought wiser and more acute than another, and in no way addicted to the judgment of others, but the inventor of his own dogma and opinion, yet I may grant that there were some, or even very many of them, whose love of truth severed them from their teachers or fellow disciples, that they might strive for what they thought was the truth, whether it was so or not. But what can human misery do, or how or where can it reach forth, so as to attain blessedness, if divine authority does not lead it? Finally, let our authors, among whom the canon of the sacred books is fixed and bounded, be far from disagreeing in any respect. It is not without good reason, then, that not merely a few people prating in the schools and gymnasia in captious disputations, but so many and great people, both learned and unlearned, in countries and cities, have believed that God spoke to them or by them, i.e. the canonical writers, when they wrote these books. There ought, indeed, to be but few of them, lest on account of their multitude what ought to be religiously esteemed should grow cheap; and yet not so few that their agreement should not be wonderful. For among the multitude of philosophers, who in their works have left behind them the monuments of their dogmas, no one will easily find any who agree in all their opinions. But to show this is too long a task for this work. But what author of any sect is so approved in this demon-worshipping city, that the rest who have differed from or opposed him in opinion have been disapproved? The Epicureans asserted that human affairs were not under the providence of the gods; and the Stoics, holding the opposite opinion, agreed that they were ruled and defended by favorable and tutelary gods. Yet were not both sects famous among the Athenians? I wonder, then, why Anaxagoras was accused of a crime for saying that the sun was a burning stone, and denying that it was a god at all; while in the same city Epicurus flourished gloriously and lived securely, although he not only did not believe that the sun or any star was a god, but contended that neither Jupiter nor any of the gods dwelt in the world at all, so that the prayers and supplications of men might reach them! Were not both Aristippus and Antisthenes there, two noble philosophers and both Socratic? Yet they placed the chief end of life within bounds so diverse and contradictory, that the first made the delight of the body the chief good, while the other asserted that man was made happy mainly by the virtue of the mind. The one also said that the wise man should flee from the republic; the other, that he should administer its affairs. Yet did not each gather disciples to follow his own sect? Indeed, in the conspicuous and well-known porch, in gymnasia, in gardens, in places public and private, they openly strove in bands each for his own opinion, some asserting there was one world, others innumerable worlds; some that this world had a beginning, others that it had not; some that it would perish, others that it would exist always; some that it was governed by the divine mind, others by chance and accident; some that souls are immortal, others that they are mortal - and of those who asserted their immortality, some said they transmigrated through beasts, others that it was by no means so; while of those who asserted their mortality, some said they perished immediately after the body, others that they survived either a little while or a longer time, but not always; some fixing supreme good in the body, some in the mind, some in both; others adding to the mind and body external good things; some thinking that the bodily senses ought to be trusted always, some not always, others never. Now what people, senate, power, or public dignity of the impious city has ever taken care to judge between all these and other nearly innumerable dissensions of the philosophers, approving and accepting some, and disapproving and rejecting others? Has it not held in its bosom at random, without any judgment, and confusedly, so many controversies of men at variance, not about fields, houses, or anything of a pecuniary nature, but about those things which make life either miserable or happy? Even if some true things were said in it, yet falsehoods were uttered with the same licence; so that such a city has not amiss received the title of the mystic Babylon. For Babylon means confusion, as we remember we have already explained. Nor does it matter to the devil, its king, how they wrangle among themselves in contradictory errors, since all alike deservedly belong to him on account of their great and varied impiety. But that nation, that people, that city, that republic, these Israelites, to whom the oracles of God were entrusted, by no means confounded with similar licence false prophets with the true prophets; but, agreeing together, and differing in nothing, acknowledged and upheld the authentic authors of their sacred books. These were their philosophers, these were their sages, divines, prophets, and teachers of probity and piety. Whoever was wise and lived according to them was wise and lived not according to men, but according to God who has spoken by them. If sacrilege is forbidden there, God has forbidden it. If it is said, Honor your father and your mother, Exodus 20:12 God has commanded it. If it is said, You shall not commit adultery, You shall not kill, You shall not steal, and other similar commandments, not human lips but the divine oracles have enounced them. Whatever truth certain philosophers, amid their false opinions, were able to see, and strove by laborious discussions to persuade men of - such as that God had made this world, and Himself most providently governs it, or of the nobility of the virtues, of the love of country, of fidelity in friendship, of good works and everything pertaining to virtuous manners, although they knew not to what end and what rule all these things were to be referred - all these, by words prophetic, that is, divine, although spoken by men, were commended to the people in that city, and not inculcated by contention in arguments, so that he who should know them might be afraid of contemning, not the wit of men, but the oracle of God.
40. Anon., Letter of Aristeas, 46

46. holy law might prove advantageous to you and be carried out successfully. In the presence of all the people I selected six elders from each tribe, good men and true, and I have sent them to you with a copy of our law. It will be a kindness, O righteous king, if you will give instruction that as soon as the translation of the law is completed, the men shall be restored again to us in safety. Farewell.'


Subjects of this text:

subject book bibliographic info
(of azeb), namrud (of arab) Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
abba giyorgis, of šägla Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
abraham Stuckenbruck, 1 Enoch 91-108 (2007) 634
abraham\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 15, 16, 17, 20
abram/abraham Cover, Philo of Alexandria: On the Change of Names (2023) 11
accusations (against creator or creation) Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 42
acoustics Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 178
adam Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 27
alexander polyhistor Stuckenbruck, 1 Enoch 91-108 (2007) 634
allegorical commentary Cover, Philo of Alexandria: On the Change of Names (2023) 11
allowance, permission (of god or providence) Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 42
angel/s, veneration of Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
angelology Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
angels O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 200
antiquity Bickart, The Scholastic Culture of the Babylonian Talmud (2022) 219
antitypes, in old testament Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 242
aramaic Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 27
aramaism Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 27
archangel/s Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
archons (of matter) Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 168
assi, r. Mokhtarian, Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran (2021) 71
atlas Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 168
augustine, saint, on causes Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 242
augustine, saint, on will Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 242
babel, tower of Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 166; Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 119; O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 200
babel, tower of babel Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 14, 15, 16, 18, 20, 28
babel Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 98; Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 199
babylon, as confusion O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 200
babylon, babylonians Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 178
babylon (babel), city of Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
babylonia Stuckenbruck, 1 Enoch 91-108 (2007) 634
barbarians, barbarism Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 168
belos Stuckenbruck, 1 Enoch 91-108 (2007) 634
bible, texts and exegesis relating to egypt Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 612
bible Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 178
biblical commentaries and exegesis Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 612
bilingual(ism) Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 27
blood of christ jesus Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
body of sin, flesh (of man) Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 42
border crossing\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 16
build/building activity, tower in babylonia Stuckenbruck, 1 Enoch 91-108 (2007) 634
cartography Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 119
celsus, on hebrew bible/old testament Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 757
celsus Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 757
centrifugal forces of language Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 199
centripetal forces of language Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 199
chalice, of knowledge/wisdom Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
christ, blood of Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
christian/s Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
christianity Bickart, The Scholastic Culture of the Babylonian Talmud (2022) 219
chronicles Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 58
church/es Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
claudius, roman emperor, expulsion of jews from rome by Feldman, Judaism and Hellenism Reconsidered (2006) 369
clement of alexandria Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 219
clementine recognitions Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 242
commentary Cover, Philo of Alexandria: On the Change of Names (2023) 11
common concepts, natural concepts Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 42
confusion (of languages) Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 178
confusion of tongues/languages Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 30
cycle, patriarchal, noahic Cover, Philo of Alexandria: On the Change of Names (2023) 11
cyriacus of constantinople Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
daniel (hebrew bible), in the babylonian talmud, portrayals of persians Mokhtarian, Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran (2021) 71
dead sea scrolls Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 30
death (natural, physical) Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 42
death as benefaction Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 42
delphi Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 119
devil Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 178
dicaerchus, world map Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 119
dispersed persons\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 18, 20, 28
dispersion\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 14, 15, 16, 18, 28
dynasty, solomonid Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
däbrä libanos Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
däbrä ḥayq Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
dǝrsan, of uriel Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
e.o.t.c. (ethiopian orthodox tewahedo church) Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
earth Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 98
elements, four Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 98
empedocles Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 98
end of the world Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 178
ethiopian, christianity Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
ethiopian, textual traditions of Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
ethiopian Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
etiology\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 15, 22
etymologies of hebrew names O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 200
eusebius of caesarea Stuckenbruck, 1 Enoch 91-108 (2007) 634
exile\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 17
experience, travel experience Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 28
flood/deluge, great/noahs, destruction of Stuckenbruck, 1 Enoch 91-108 (2007) 634
flood/deluge, great/noahs, escape from, survival of Stuckenbruck, 1 Enoch 91-108 (2007) 634
flood O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 200
geez/ethiopic, homilies Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
geez/ethiopic, lives Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
geez/ethiopic, miracles Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
genesis\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 14, 15, 16, 17, 18, 20, 22, 28
geography Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 119
giants, nephilim Stuckenbruck, 1 Enoch 91-108 (2007) 634
giants, og Stuckenbruck, 1 Enoch 91-108 (2007) 634
giants, sihon Stuckenbruck, 1 Enoch 91-108 (2007) 634
giants Stuckenbruck, 1 Enoch 91-108 (2007) 634
gifts Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 199
giyorgis of gasǝčča or šägla Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
greek/barbarian division Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 219
greek Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 30, 37
habarei, portrayals of, in the babylonian talmud Mokhtarian, Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran (2021) 71
hebrew bible/old testament, celsus on Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 757
heresiology, heresiological, heresiologists, heresiographers Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 168
herod\u2002, primeval history Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 14, 15, 16, 20, 28
himalayas Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 119
holy family Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
holy spirit Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 168
holy tongue/language Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 30
homer, odyssey Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 757
homer, tower of babel story associated by celsus with Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 757
homiliary Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
homiliary of angels Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
homily, by cyriacus Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
homily, on st. uriel Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
humankind, unity of Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 219
hymn Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
identity, construction of identity Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 18, 20, 22
identity, identify formation Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 28
isaac Cover, Philo of Alexandria: On the Change of Names (2023) 11
itinerary\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 14, 16, 17, 28
jacob Cover, Philo of Alexandria: On the Change of Names (2023) 11
japheth b. eli (yefet b. eli) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 612
jealousy, envy, envious Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 42
jesus christ, blood of Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
jesus christ Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
jews Bickart, The Scholastic Culture of the Babylonian Talmud (2022) 219
joseph (son of jacob the patriarch) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 612
journey, earthly journey Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 14, 17, 28
karaites Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 612
land, of babylonia Stuckenbruck, 1 Enoch 91-108 (2007) 634
language, secret Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 119
language of creation Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 32
latin Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 30
laughter Cover, Philo of Alexandria: On the Change of Names (2023) 11
lydia Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 119
mad, madness (about manichaeism) Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 168
madman (about mani) Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 168
manna Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 166
manuscript/s Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
mary, st. Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
materialism, materialist philosophy Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 178
matter Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 98
matter (ïlh) Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 168
mesopotamia\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 17, 18
midrash, midrashic Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 612
migration\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 14
monastery Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
monoglossia Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 199
monolingualism Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 199
mount zion Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 119
multilingualism Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 27, 32
myth, greek (pagan) Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 166
myth, jewish Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 166
myth, jewish critique of Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 166
myth, manichaean Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 168
nature\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 18
nectar Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 166
noah, birth of Stuckenbruck, 1 Enoch 91-108 (2007) 634
noah, contrasted with the giants Stuckenbruck, 1 Enoch 91-108 (2007) 634
noah, escape from/survival of the flood Stuckenbruck, 1 Enoch 91-108 (2007) 634
noah Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 119
nomad\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 18, 28
odyssey (homer) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 757
omphalos' Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 119
optics Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 178
origin of the world Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 178
pagans, paganism Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 168
pasiphae Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 166
passions Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 42
patriarch\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 16
peleg Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 119
pentateuch (torah), celsus on Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 757
pentecost Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 199
persia, persians Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 168
persians, portrayals of, in the babylonian talmud, and bears, motif of Mokhtarian, Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran (2021) 71
persians, portrayals of, in the babylonian talmud, and the biblical origins of persia Mokhtarian, Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran (2021) 71
persians, portrayals of, in the babylonian talmud Mokhtarian, Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran (2021) 71
phaedrus, timaeus Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 98
philosophers Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 178
philosophy Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 166
pillars of hercules Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 119
pindaros Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 219
plato/platonic Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 98
plato Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 219
polemics Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 178
pride Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 178
providence Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 42; Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 178
pseudo-eupolemos Stuckenbruck, 1 Enoch 91-108 (2007) 634
rabbinic literature Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 37
rav Mokhtarian, Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran (2021) 71
recapitulation in narrative O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 200
recensions of dǝrsanä uriel (du), long Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
resistance Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 199
sanhedrin Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 37
sarah Cover, Philo of Alexandria: On the Change of Names (2023) 11
sasanian Bickart, The Scholastic Culture of the Babylonian Talmud (2022) 219
science Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 178
scripture, israels, before Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 58
scriptures, bible Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 42
senate, senators Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 178
senses Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 178
septuagint Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 37
seventy languages Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 27, 30, 32, 37
seventy nations Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 30, 37
shila, r. Mokhtarian, Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran (2021) 71
soul Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 178
table of nations Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 119
talking back Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 199
talmud Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 30
taurus mountains Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 119
textual tradition/s, geez/ethiopic text Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
theophilos of antioch Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 219
tongue Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 178
torah Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 37
tower of babel Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 30, 32
tower of babylon Mokhtarian, Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran (2021) 71; Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 178
tradition Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
traditions\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 20
transience\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 18, 28
traveler, group Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 14, 16, 17, 18, 22, 28
traveling deity\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 14
tyconius O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 200
uriel Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
valentinians, valentinianism Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 168
wisdom (of god) Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 42
yared, st., hymn/chant of Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
yared, st. Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
yosef, rav, and exegesis of daniel, for persians as bears Mokhtarian, Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran (2021) 71
yosef, rav, and exegesis of the table of nations and tower of babylon Mokhtarian, Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran (2021) 71
yosef, rav, baraitot of Mokhtarian, Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran (2021) 71
zeus Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 166
zoroastrianism Bickart, The Scholastic Culture of the Babylonian Talmud (2022) 219
ǝskǝndǝr, king ( Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146
ḥayq, island monastery Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 146