Tiresias: The Ancient Mediterranean Religions Source Database

7287

Justin, First Apology, 47-49
nan That the land of the Jews, then, was to be laid waste, hear what was said by the Spirit of prophecy. And the words were spoken as if from the person of the people wondering at what had happened. They are these: Sion is a wilderness, Jerusalem a desolation. The house of our sanctuary has become a curse, and the glory which our fathers blessed is burned up with fire, and all its glorious things are laid waste: and You refrain Yourself at these things, and have held Your peace, and have humbled us very sore. Isaiah 64:10-12 And you are convinced that Jerusalem has been laid waste, as was predicted. And concerning its desolation, and that no one should be permitted to inhabit it, there was the following prophecy by Isaiah: Their land is desolate, their enemies consume it before them, and none of them shall dwell therein. Isaiah 1:7 And that it is guarded by you lest any one dwell in it, and that death is decreed against a Jew apprehended entering it, you know very well.
nan And that it was predicted that our Christ should heal all diseases and raise the dead, hear what was said. There are these words: At His coming the lame shall leap as an hart, and the tongue of the stammerer shall be clear speaking: the blind shall see, and the lepers shall be cleansed; and the dead shall rise, and walk about. Isaiah 35:6 And that He did those things, you can learn from the Acts of Pontius Pilate. And how it was predicted by the Spirit of prophecy that He and those who hoped in Him should be slain, hear what was said by Isaiah. These are the words: Behold now the righteous perishes, and no man lays it to heart; and just men are taken away, and no man considers. From the presence of wickedness is the righteous man taken, and his burial shall be in peace: he is taken from our midst. Isaiah 57:1
nan And again, how it was said by the same Isaiah, that the Gentile nations who were not looking for Him should worship Him, but the Jews who always expected Him should not recognise Him when He came. And the words are spoken as from the person of Christ; and they are these I was manifest to them that asked not for Me; I was found of them that sought Me not: I said, Behold Me, to a nation that called not on My name. I spread out My hands to a disobedient and gainsaying people, to those who walked in a way that is not good, but follow after their own sins; a people that provokes Me to anger to My face. Isaiah 65:1-3 For the Jews having the prophecies, and being always in expectation of the Christ to come, did not recognise Him; and not only so, but even treated Him shamefully. But the Gentiles, who had never heard anything about Christ, until the apostles set out from Jerusalem and preached concerning Him, and gave them the prophecies, were filled with joy and faith, and cast away their idols, and dedicated themselves to the Unbegotten God through Christ. And that it was foreknown that these infamous things should be uttered against those who confessed Christ, and that those who slandered Him, and said that it was well to preserve the ancient customs, should be miserable, hear what was briefly said by Isaiah; it is this: Woe unto them that call sweet bitter, and bitter sweet. Isaiah 5:20

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

9 results
1. Cicero, On The Nature of The Gods, 1.14-1.15 (2nd cent. BCE - 1st cent. BCE) 1.14. but to attend in court, try the case, and deliver their verdict as to what opinions we are to hold about religion, piety and holiness, about ritual, about honour and loyalty to oaths, about temples, shrines and solemn sacrifices, and about the very auspices over which I myself preside; for all of these matters ultimately depend upon this question of the nature of the immortal gods. Surely such wide diversity of opinion among men of the greatest learning on a matter of the highest moment must affect even those who think that they possess certain knowledge with a feeling of doubt. 1.15. This has often struck me, but it did so with especial force on one occasion, when the topic of the immortal gods was made the subject of a very searching and thorough discussion at the house of my friend Gaius Cotta. It was the Latin Festival, and I had come at Cotta's express invitation to pay him a visit. I found him sitting in an alcove, engaged in debate with Gaius Velleius, a Member of the Senate, accounted by the Epicureans as their chief Roman adherent at the time. With them was Quintus Lucilius Balbus, who was so accomplished a student of Stoicism as to rank with the leading Greek exponents of that system. When Cotta saw me, he greeted me with the words: "You come exactly at the right moment, for I am just engaging in a dispute with Velleius on an important topic, in which you with your tastes will be interested to take part.
2. Seneca The Younger, Natural Questions, 2.45 (1st cent. CE - 1st cent. CE)
3. Suetonius, Augustus, 31 (1st cent. CE - 2nd cent. CE)
4. Athenagoras, Apology Or Embassy For The Christians, 24, 10 (2nd cent. CE - 2nd cent. CE) 10. That we are not atheists, therefore, seeing that we acknowledge one God, uncreated, eternal, invisible, impassible, incomprehensible, illimitable, who is apprehended by the understanding only and the reason, who is encompassed by light, and beauty, and spirit, and power ineffable, by whom the universe has been created through His Logos, and set in order, and is kept in being - I have sufficiently demonstrated. [I say His Logos], for we acknowledge also a Son of God. Nor let any one think it ridiculous that God should have a Son. For though the poets, in their fictions, represent the gods as no better than men, our mode of thinking is not the same as theirs, concerning either God the Father or the Son. But the Son of God is the Logos of the Father, in idea and in operation; for after the pattern of Him and by Him were all things made, the Father and the Son being one. And, the Son being in the Father and the Father in the Son, in oneness and power of spirit, the understanding and reason (νοῦς καὶ λόγος) of the Father is the Son of God. But if, in your surpassing intelligence, it occurs to you to inquire what is meant by the Son, I will state briefly that He is the first product of the Father, not as having been brought into existence (for from the beginning, God, who is the eternal mind [νοῦς], had the Logos in Himself, being from eternity instinct with Logos [λογικός]); but inasmuch as He came forth to be the idea and energizing power of all material things, which lay like a nature without attributes, and an inactive earth, the grosser particles being mixed up with the lighter. The prophetic Spirit also agrees with our statements. The Lord, it says, made me, the beginning of His ways to His works. Proverbs 8:22 The Holy Spirit Himself also, which operates in the prophets, we assert to be an effluence of God, flowing from Him, and returning back again like a beam of the sun. Who, then, would not be astonished to hear men who speak of God the Father, and of God the Son, and of the Holy Spirit, and who declare both their power in union and their distinction in order, called atheists? Nor is our teaching in what relates to the divine nature confined to these points; but we recognise also a multitude of angels and ministers, whom God the Maker and Framer of the world distributed and appointed to their several posts by His Logos, to occupy themselves about the elements, and the heavens, and the world, and the things in it, and the goodly ordering of them all.
5. Irenaeus, Refutation of All Heresies, 4.6.2 (2nd cent. CE - 3rd cent. CE)
6. Justin, First Apology, 10.2, 31.7, 32.4-32.6, 38.8, 53.2-53.3 (2nd cent. CE - 2nd cent. CE)
7. Justin, Dialogue With Trypho, 11.2, 16.4, 36.2, 80.3, 93.4, 103.2, 110.5, 123.9 (2nd cent. CE - 2nd cent. CE) 100. In what sense Christ is [called] Jacob, and Israel, and Son of Man Justin: Then what follows—'But You, the praise of Israel, inhabit the holy place'— declared that He is to do something worthy of praise and wonderment, being about to rise again from the dead on the third day after the crucifixion; and this He has obtained from the Father. For I have showed already that Christ is called both Jacob and Israel; and I have proved that it is not in the blessing of Joseph and Judah alone that what relates to Him was proclaimed mysteriously, but also in the Gospel it is written that He said: 'All things are delivered unto me by My Father.' and, 'No man knows the Father but the Son; nor the Son but the Father, and they to whom the Son will reveal Him.' Matthew 11:27 Accordingly He revealed to us all that we have perceived by His grace out of the Scriptures, so that we know Him to be the first-begotten of God, and to be before all creatures; likewise to be the Son of the patriarchs, since He assumed flesh by the Virgin of their family, and submitted to become a man without comeliness, dishonoured, and subject to suffering. Hence, also, among His words He said, when He was discoursing about His future sufferings: 'The Son of man must suffer many things, and be rejected by the Pharisees and Scribes, and be crucified, and on the third day rise again.' Matthew 16:21 He said then that He was the Son of man, either because of His birth by the Virgin, who was, as I said, of the family of David and Jacob, and Isaac, and Abraham; or because Adam was the father both of Himself and of those who have been first enumerated from whom Mary derives her descent. For we know that the fathers of women are the fathers likewise of those children whom their daughters bear. For [Christ] called one of His disciples— previously known by the name of Simon — Peter; since he recognised Him to be Christ the Son of God, by the revelation of His Father: and since we find it recorded in the memoirs of His apostles that He is the Son of God, and since we call Him the Son, we have understood that He proceeded before all creatures from the Father by His power and will (for He is addressed in the writings of the prophets in one way or another as Wisdom, and the Day, and the East, and a Sword, and a Stone, and a Rod, and Jacob, and Israel); and that He became man by the Virgin, in order that the disobedience which proceeded from the serpent might receive its destruction in the same manner in which it derived its origin. For Eve, who was a virgin and undefiled, having conceived the word of the serpent, brought forth disobedience and death. But the Virgin Mary received faith and joy, when the angel Gabriel announced the good tidings to her that the Spirit of the Lord would come upon her, and the power of the Highest would overshadow her: wherefore also the Holy Thing begotten of her is the Son of God; and she replied, 'Be it unto me according to your word.' Luke 1:38 And by her has He been born, to whom we have proved so many Scriptures refer, and by whom God destroys both the serpent and those angels and men who are like him; but works deliverance from death to those who repent of their wickedness and believe upon Him.
8. Diogenes Laertius, Lives of The Philosophers, 7.1 (3rd cent. CE - 3rd cent. CE) 7.1. BOOK 7: 1. ZENOZeno, the son of Mnaseas (or Demeas), was a native of Citium in Cyprus, a Greek city which had received Phoenician settlers. He had a wry neck, says Timotheus of Athens in his book On Lives. Moreover, Apollonius of Tyre says he was lean, fairly tall, and swarthy – hence some one called him an Egyptian vine-branch, according to Chrysippus in the first book of his Proverbs. He had thick legs; he was flabby and delicate. Hence Persaeus in his Convivial Reminiscences relates that he declined most invitations to dinner. They say he was fond of eating green figs and of basking in the sun.
9. Paulus Julius, Digesta, 5.21.3

Subjects of this text:

subject	book bibliographic info
adam and eve,in geneology of error	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 167
angelic sin,as epistemological transgression	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 167
apocalyptic literature,and book of daniel	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 167
apocalyptic literature,history of scholarship on	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 167
apologists,generally	Esler (2000), The Early Christian World, 531, 532
apology,apologetics,christian	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 167
bar kokhba revolt	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 167
celsus	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 83
christianity,attitudes towards jews in	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 167
circumcision	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 167
educated,erudite	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 268
enochic literary tradition,place of book of dreams in	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 167
general education	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 268
genesis,and book of the watchers	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 167
grace; christ the master of	Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 42
gymnasiarch,hadrian	Levine (2005), The Ancient Synagogue, The First Thousand Years, 212
historiography,christian	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 167
history,rewritten by christians	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 83
hystaspes	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 268
intermarriage	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 167
israel,used of christians	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 83
jerusalem,destruction of	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 83
jerusalem	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 167
jesus	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 167
joseph,used by christians	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 83
justin	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 268
justin martyr,theology	Esler (2000), The Early Christian World, 531, 532
justin martyr	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 167
knowledge,revealed	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 167
law,lawyers	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 268
libellus	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 268
literary production	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 167
logos,acccording to justin martyr	Esler (2000), The Early Christian World, 532
logos; stoic	Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 42
martyrology	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 83
mary; a virgin	Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 42
noah	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 167
patriarch,patriarchate,decline and disappearance	Levine (2005), The Ancient Synagogue, The First Thousand Years, 212
persecution,martyrs	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 268
pontus	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 317
provincials,immigrants	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 268
reason; as logos'	Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 42
rights,individual	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 268
scripture,christian,justin martyr	Esler (2000), The Early Christian World, 531, 532
self-definition,christian	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 167
sibyl	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 268
stoics; doctrine of logos	Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 42
zeno; defined god as logos	Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 42