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Tiresias: The Ancient Mediterranean Religions Source Database



7236
Josephus Flavius, Against Apion, 1.282


αὐτῶν ἢ ὁμωρόφιον γενόμενον οὐ καθαρὸν ἡγεῖται. καὶ μὴν κἂν θεραπευθῇ τὸ νόσημα καὶ τὴν αὑτοῦ φύσιν ἀπολάβῃ, προείρηκέν τινας ἁγνείας καθαρμοὺς πηγαίων ὑδάτων λουτροῖς καὶ ξυρήσεις πάσης τῆς τριχός, πολλάς τε κελεύει καὶ παντοίας ἐπιτελέσανταnay, more, if any one of their diseases be healed, and he recover his natural constitution again, he appointed them certain purifications, and washings with spring water, and the shaving off all their hair, and enjoins that they shall offer many sacrifices, and those of several kinds, and then at length, to be admitted into the holy city


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

10 results
1. Anon., Testament of Levi, 8 (2nd cent. BCE - 2nd cent. CE)

2. Philo of Alexandria, On The Special Laws, 1.117-1.118 (1st cent. BCE - 1st cent. CE)

1.117. After he has said this, he immediately proceeds to lay down laws, concerning those who are to use the first fruits, "If therefore, any One,"{13}{#le 21:17.} says he, "should mutilate the priests as to their eyes, or their feet, or any part of their bodies, or if he should have received any blemish, let him not partake of the sacred ministrations by reason of the defects which exist in him, but still let him enjoy those honours which are common to all the priests, because of his irreproachable nobility of birth. 1.118. Moreover, if any leprosies break out and attack him or if any one of the priests he afflicted with any flux, let him not touch the sacred table, nor any of the duties which are set apart for his race, until the flux stop, or the leprosy change, so that he become again resembling the complexion of sound Flesh."{14}{#le 22:4.}
3. Anon., Didache, 7 (1st cent. CE - 2nd cent. CE)

7. And concerning baptism, baptize this way: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, Matthew 28:19 in living water. But if you have not living water, baptize into other water; and if you can not in cold, in warm. But if you have not either, pour out water thrice upon the head into the name of Father and Son and Holy Spirit. But before the baptism let the baptizer fast, and the baptized, and whatever others can; but you shall order the baptized to fast one or two days before.
4. Josephus Flavius, Jewish Antiquities, 3.258, 3.261, 3.264 (1st cent. CE - 1st cent. CE)

3.258. 1. Moses took out the tribe of Levi from communicating with the rest of the people, and set them apart to be a holy tribe; and purified them by water taken from perpetual springs, and with such sacrifices as were usually offered to God on the like occasions. He delivered to them also the tabernacle, and the sacred vessels, and the other curtains, which were made for covering the tabernacle, that they might minister under the conduct of the priests, who had been already consecrated to God. 3.261. 3. He also ordered that those whose bodies were afflicted with leprosy, and that had a gonorrhea, should not come into the city; nay, he removed the women, when they had their natural purgations, till the seventh day; after which he looked on them as pure, and permitted them to come in again. 3.264. And for the lepers, he suffered them not to come into the city at all, nor to live with any others, as if they were in effect dead persons; but if any one had obtained by prayer to God, the recovery from that distemper, and had gained a healthful complexion again, such a one returned thanks to God, with several sorts of sacrifices; concerning which we will speak hereafter.
5. Hippolytus, Refutation of All Heresies, 5.27 (2nd cent. CE - 3rd cent. CE)

6. Hippolytus, Apostolic Tradition, 21 (2nd cent. CE - 3rd cent. CE)

7. Irenaeus, Refutation of All Heresies, 3.17.2 (2nd cent. CE - 3rd cent. CE)

8. Justin, Dialogue With Trypho, 69, 114 (2nd cent. CE - 2nd cent. CE)

114. Some rules for discerning what is said about Christ. The circumcision of the Jews is very different from that which Christians receive Justin: For the Holy Spirit sometimes brought about that something, which was the type of the future, should be done clearly; sometimes He uttered words about what was to take place, as if it was then taking place, or had taken place. And unless those who read perceive this art, they will not be able to follow the words of the prophets as they ought. For example's sake, I shall repeat some prophetic passages, that you may understand what I say. When He speaks by Isaiah, 'He was led as a sheep to the slaughter, and like a lamb before the shearer,' Isaiah 53:7 He speaks as if the suffering had already taken place. And when He says again, 'I have stretched out my hands to a disobedient and gainsaying people;' Isaiah 65:2 and when He says, 'Lord, who has believed our report?' Isaiah 53:1— the words are spoken as if announcing events which had already come to pass. For I have shown that Christ is oftentimes called a Stone in parable, and in figurative speech Jacob and Israel. And again, when He says, 'I shall behold the heavens, the works of Your fingers,' unless I understand His method of using words, I shall not understand intelligently, but just as your teachers suppose, fancying that the Father of all, the unbegotten God, has hands and feet, and fingers, and a soul, like a composite being; and they for this reason teach that it was the Father Himself who appeared to Abraham and to Jacob. Blessed therefore are we who have been circumcised the second time with knives of stone. For your first circumcision was and is performed by iron instruments, for you remain hard-hearted; but our circumcision, which is the second, having been instituted after yours, circumcises us from idolatry and from absolutely every kind of wickedness by sharp stones, i.e., by the words [preached] by the apostles of the corner-stone cut out without hands. And our hearts are thus circumcised from evil, so that we are happy to die for the name of the good Rock, which causes living water to burst forth for the hearts of those who by Him have loved the Father of all, and which gives those who are willing to drink of the water of life. But you do not comprehend me when I speak these things; for you have not understood what it has been prophesied that Christ would do, and you do not believe us who draw your attention to what has been written. For Jeremiah thus cries: 'Woe unto you! Because you have forsaken the living fountain, and have dug for yourselves broken cisterns that can hold no water. Shall there be a wilderness where Mount Zion is, because I gave Jerusalem a bill of divorce in your sight?' Jeremiah 2:13
9. Nag Hammadi, The Gospel of Philip, 75.21-75.24 (3rd cent. CE - 3rd cent. CE)

10. Anon., Joseph And Aseneth, 14.15



Subjects of this text:

subject book bibliographic info
baptism Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 116
chronology, patriarchal Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 113
demetrius, chronology of Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 113
dogs Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 116
eucharist Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 116
jerusalem Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 159
kenan, second Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 113
klein r.w. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 113
larsson g. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 113
miqveh Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 116
preparatory purification Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 116
ps.-clementine literature on baptism Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 116
rebirth Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 116
ritual bathing/washing Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 159
sacred and profane Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 116
samaritan pentateuch Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 113
temple city Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 159
temple of Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 159
washing of hands Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 116
water types of' Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 116