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Tiresias: The Ancient Mediterranean Religions Source Database



8244
New Testament, Apocalypse, 13.16-13.18


καὶ ποιεῖ πάντας, τοὺς μικροὺς καὶ τοὺς μεγάλους, καὶ τοὺς πλουσίους καὶ τοὺς πτω χούς, καὶ τοὺς ἐλευθέρους καὶ τοὺς δούλους, ἵνα δῶσιν αὐτοῖς χάραγμα ἐπὶ τῆς χειρὸς αὐτῶν τῆς δεξιᾶς ἢ ἐπὶ τὸ μέτωπον αὐτῶνHe causes all, the small and the great, the rich and the poor, and the free and the slave, so that they should give them marks on their right hand, or on their forehead;


[καὶ] ἵνα μή τις δύνηται ἀγοράσαι ἢ πωλῆσαι εἰ μὴ ὁ ἔχων τὸ χάραγμα, τὸ ὄνομα τοῦ θηρίου ἢ τὸν ἀριθμὸν τοῦ ὀνόματος αὐτοῦ.and that no one would be able to buy or to sell, unless he has that mark, the name of the beast or the number of his name.


Ὧδε ἡ σοφία ἐστίν· ὁ ἔχων νοῦν ψηφισάτω τὸν ἀριθμὸν τοῦ θηρίου, ἀριθμὸς γὰρ ἀνθρώπου ἐστίν· καὶ ὁ ἀριθμὸς αὐτοῦ ἑξακόσιοι ἑξήκοντα ἕξ.Here is wisdom. He who has understanding, let him calculate the number of the beast, for it is the number of a man. His number is six hundred sixty-six.


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

39 results
1. Hebrew Bible, Deuteronomy, 15.11 (9th cent. BCE - 3rd cent. BCE)

15.11. כִּי לֹא־יֶחְדַּל אֶבְיוֹן מִקֶּרֶב הָאָרֶץ עַל־כֵּן אָנֹכִי מְצַוְּךָ לֵאמֹר פָּתֹחַ תִּפְתַּח אֶת־יָדְךָ לְאָחִיךָ לַעֲנִיֶּךָ וּלְאֶבְיֹנְךָ בְּאַרְצֶךָ׃ 15.11. For the poor shall never cease out of the land; therefore I command thee, saying: ‘Thou shalt surely open thy hand unto thy poor and needy brother, in thy land.’"
2. Hebrew Bible, Genesis, 23.16, 37.28 (9th cent. BCE - 3rd cent. BCE)

23.16. וַיִּשְׁמַע אַבְרָהָם אֶל־עֶפְרוֹן וַיִּשְׁקֹל אַבְרָהָם לְעֶפְרֹן אֶת־הַכֶּסֶף אֲשֶׁר דִּבֶּר בְּאָזְנֵי בְנֵי־חֵת אַרְבַּע מֵאוֹת שֶׁקֶל כֶּסֶף עֹבֵר לַסֹּחֵר׃ 37.28. וַיַּעַבְרוּ אֲנָשִׁים מִדְיָנִים סֹחֲרִים וַיִּמְשְׁכוּ וַיַּעֲלוּ אֶת־יוֹסֵף מִן־הַבּוֹר וַיִּמְכְּרוּ אֶת־יוֹסֵף לַיִּשְׁמְעֵאלִים בְּעֶשְׂרִים כָּסֶף וַיָּבִיאוּ אֶת־יוֹסֵף מִצְרָיְמָה׃ 23.16. And Abraham hearkened unto Ephron; and Abraham weighed to Ephron the silver, which he had named in the hearing of the children of Heth, four hundred shekels of silver, current money with the merchant." 37.28. And there passed by Midianites, merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmaelites for twenty shekels of silver. And they brought Joseph into Egypt."
3. Hebrew Bible, Jonah, 1.4-1.16 (9th cent. BCE - 3rd cent. BCE)

1.4. וַיהוָה הֵטִיל רוּחַ־גְּדוֹלָה אֶל־הַיָּם וַיְהִי סַעַר־גָּדוֹל בַּיָּם וְהָאֳנִיָּה חִשְּׁבָה לְהִשָּׁבֵר׃ 1.5. וַיִּירְאוּ הַמַּלָּחִים וַיִּזְעֲקוּ אִישׁ אֶל־אֱלֹהָיו וַיָּטִלוּ אֶת־הַכֵּלִים אֲשֶׁר בָּאֳנִיָּה אֶל־הַיָּם לְהָקֵל מֵעֲלֵיהֶם וְיוֹנָה יָרַד אֶל־יַרְכְּתֵי הַסְּפִינָה וַיִּשְׁכַּב וַיֵּרָדַם׃ 1.6. וַיִּקְרַב אֵלָיו רַב הַחֹבֵל וַיֹּאמֶר לוֹ מַה־לְּךָ נִרְדָּם קוּם קְרָא אֶל־אֱלֹהֶיךָ אוּלַי יִתְעַשֵּׁת הָאֱלֹהִים לָנוּ וְלֹא נֹאבֵד׃ 1.7. וַיֹּאמְרוּ אִישׁ אֶל־רֵעֵהוּ לְכוּ וְנַפִּילָה גוֹרָלוֹת וְנֵדְעָה בְּשֶׁלְּמִי הָרָעָה הַזֹּאת לָנוּ וַיַּפִּלוּ גּוֹרָלוֹת וַיִּפֹּל הַגּוֹרָל עַל־יוֹנָה׃ 1.8. וַיֹּאמְרוּ אֵלָיו הַגִּידָה־נָּא לָנוּ בַּאֲשֶׁר לְמִי־הָרָעָה הַזֹּאת לָנוּ מַה־מְּלַאכְתְּךָ וּמֵאַיִן תָּבוֹא מָה אַרְצֶךָ וְאֵי־מִזֶּה עַם אָתָּה׃ 1.9. וַיֹּאמֶר אֲלֵיהֶם עִבְרִי אָנֹכִי וְאֶת־יְהוָה אֱלֹהֵי הַשָּׁמַיִם אֲנִי יָרֵא אֲשֶׁר־עָשָׂה אֶת־הַיָּם וְאֶת־הַיַּבָּשָׁה׃ 1.11. וַיֹּאמְרוּ אֵלָיו מַה־נַּעֲשֶׂה לָּךְ וְיִשְׁתֹּק הַיָּם מֵעָלֵינוּ כִּי הַיָּם הוֹלֵךְ וְסֹעֵר׃ 1.12. וַיֹּאמֶר אֲלֵיהֶם שָׂאוּנִי וַהֲטִילֻנִי אֶל־הַיָּם וְיִשְׁתֹּק הַיָּם מֵעֲלֵיכֶם כִּי יוֹדֵעַ אָנִי כִּי בְשֶׁלִּי הַסַּעַר הַגָּדוֹל הַזֶּה עֲלֵיכֶם׃ 1.13. וַיַּחְתְּרוּ הָאֲנָשִׁים לְהָשִׁיב אֶל־הַיַּבָּשָׁה וְלֹא יָכֹלוּ כִּי הַיָּם הוֹלֵךְ וְסֹעֵר עֲלֵיהֶם׃ 1.14. וַיִּקְרְאוּ אֶל־יְהוָה וַיֹּאמְרוּ אָנָּה יְהוָה אַל־נָא נֹאבְדָה בְּנֶפֶשׁ הָאִישׁ הַזֶּה וְאַל־תִּתֵּן עָלֵינוּ דָּם נָקִיא כִּי־אַתָּה יְהוָה כַּאֲשֶׁר חָפַצְתָּ עָשִׂיתָ׃ 1.15. וַיִּשְׂאוּ אֶת־יוֹנָה וַיְטִלֻהוּ אֶל־הַיָּם וַיַּעֲמֹד הַיָּם מִזַּעְפּוֹ׃ 1.16. וַיִּירְאוּ הָאֲנָשִׁים יִרְאָה גְדוֹלָה אֶת־יְהוָה וַיִּזְבְּחוּ־זֶבַח לַיהוָה וַיִּדְּרוּ נְדָרִים׃ 1.4. But the LORD hurled a great wind into the sea, and there was a mighty tempest in the sea, so that the ship was like to be broken." 1.5. And the mariners were afraid, and cried every man unto his god; and they cast forth the wares that were in the ship into the sea, to lighten it unto them. But Jonah was gone down into the innermost parts of the ship; and he lay, and was fast asleep." 1.6. So the shipmaster came to him, and said unto him: ‘What meanest thou that thou sleepest? arise, call upon thy God, if so be that God will think upon us, that we perish not.’" 1.7. And they said every one to his fellow: ‘Come, and let us cast lots, that we may know for whose cause this evil is upon us.’ So they cast lots, and the lot fell upon Jonah." 1.8. Then said they unto him: ‘Tell us, we pray thee, for whose cause this evil is upon us: what is thine occupation? and whence comest thou? what is thy country? and of what people art thou?’" 1.9. And he said unto them: ‘I am an Hebrew; and I fear the LORD, the God of heaven, who hath made the sea and the dry land.’" 1.10. Then were the men exceedingly afraid, and said unto him: ‘What is this that thou hast done?’ For the men knew that he fled from the presence of the LORD, because he had told them." 1.11. Then said they unto him: ‘What shall we do unto thee, that the sea may be calm unto us?’ for the sea grew more and more tempestuous." 1.12. And he said unto them: ‘Take me up, and cast me forth into the sea; so shall the sea be calm unto you; for I know that for my sake this great tempest is upon you.’" 1.13. Nevertheless the men rowed hard to bring it to the land; but they could not; for the sea grew more and more tempestuous against them." 1.14. Wherefore they cried unto the LORD, and said: ‘We beseech Thee, O LORD, we beseech Thee, let us not perish for this man’s life, and lay not upon us innocent blood; for Thou, O LORD, hast done as it pleased Thee.’" 1.15. So they took up Jonah, and cast him forth into the sea; and the sea ceased from its raging." 1.16. Then the men feared the LORD exceedingly; and they offered a sacrifice unto the LORD, and made vows."
4. Hebrew Bible, Proverbs, 31.2 (9th cent. BCE - 3rd cent. BCE)

31.2. מַה־בְּרִי וּמַה־בַּר־בִּטְנִי וּמֶה בַּר־נְדָרָי׃ 31.2. כַּפָּהּ פָּרְשָׂה לֶעָנִי וְיָדֶיהָ שִׁלְּחָה לָאֶבְיוֹן׃ 31.2. What, my son? and what, O son of my womb? And what, O son of my vows?"
5. Hebrew Bible, 1 Kings, 10.28 (8th cent. BCE - 5th cent. BCE)

10.28. וּמוֹצָא הַסּוּסִים אֲשֶׁר לִשְׁלֹמֹה מִמִּצְרָיִם וּמִקְוֵה סֹחֲרֵי הַמֶּלֶךְ יִקְחוּ מִקְוֵה בִּמְחִיר׃ 10.28. And the horses which Solomon had were brought out of Egypt; also out of Keveh, the king’s merchants buying them of the men of Keveh at a price."
6. Hebrew Bible, Ezekiel, 23.12-23.21, 23.31-23.35, 23.38 (6th cent. BCE - 5th cent. BCE)

23.12. אֶל־בְּנֵי אַשּׁוּר עָגָבָה פַּחוֹת וּסְגָנִים קְרֹבִים לְבֻשֵׁי מִכְלוֹל פָּרָשִׁים רֹכְבֵי סוּסִים בַּחוּרֵי חֶמֶד כֻּלָּם׃ 23.13. וָאֵרֶא כִּי נִטְמָאָה דֶּרֶךְ אֶחָד לִשְׁתֵּיהֶן׃ 23.14. וַתּוֹסֶף אֶל־תַּזְנוּתֶיהָ וַתֵּרֶא אַנְשֵׁי מְחֻקֶּה עַל־הַקִּיר צַלְמֵי כשדיים [כַשְׂדִּים] חֲקֻקִים בַּשָּׁשַׁר׃ 23.15. חֲגוֹרֵי אֵזוֹר בְּמָתְנֵיהֶם סְרוּחֵי טְבוּלִים בְּרָאשֵׁיהֶם מַרְאֵה שָׁלִשִׁים כֻּלָּם דְּמוּת בְּנֵי־בָבֶל כַּשְׂדִּים אֶרֶץ מוֹלַדְתָּם׃ 23.16. ותעגב [וַתַּעְגְּבָה] עֲלֵיהֶם לְמַרְאֵה עֵינֶיהָ וַתִּשְׁלַח מַלְאָכִים אֲלֵיהֶם כַּשְׂדִּימָה׃ 23.17. וַיָּבֹאוּ אֵלֶיהָ בְנֵי־בָבֶל לְמִשְׁכַּב דֹּדִים וַיְטַמְּאוּ אוֹתָהּ בְּתַזְנוּתָם וַתִּטְמָא־בָם וַתֵּקַע נַפְשָׁהּ מֵהֶם׃ 23.18. וַתְּגַל תַּזְנוּתֶיהָ וַתְּגַל אֶת־עֶרְוָתָהּ וַתֵּקַע נַפְשִׁי מֵעָלֶיהָ כַּאֲשֶׁר נָקְעָה נַפְשִׁי מֵעַל אֲחוֹתָהּ׃ 23.19. וַתַּרְבֶּה אֶת־תַּזְנוּתֶיהָ לִזְכֹּר אֶת־יְמֵי נְעוּרֶיהָ אֲשֶׁר זָנְתָה בְּאֶרֶץ מִצְרָיִם׃ 23.21. וַתִּפְקְדִי אֵת זִמַּת נְעוּרָיִךְ בַּעְשׂוֹת מִמִּצְרַיִם דַּדַּיִךְ לְמַעַן שְׁדֵי נְעוּרָיִךְ׃ 23.31. בְּדֶרֶךְ אֲחוֹתֵךְ הָלָכְתְּ וְנָתַתִּי כוֹסָהּ בְּיָדֵךְ׃ 23.32. כֹּה אָמַר אֲדֹנָי יְהֹוִה כּוֹס אֲחוֹתֵךְ תִּשְׁתִּי הָעֲמֻקָּה וְהָרְחָבָה תִּהְיֶה לִצְחֹק וּלְלַעַג מִרְבָּה לְהָכִיל׃ 23.33. שִׁכָּרוֹן וְיָגוֹן תִּמָּלֵאִי כּוֹס שַׁמָּה וּשְׁמָמָה כּוֹס אֲחוֹתֵךְ שֹׁמְרוֹן׃ 23.34. וְשָׁתִית אוֹתָהּ וּמָצִית וְאֶת־חֲרָשֶׂיהָ תְּגָרֵמִי וְשָׁדַיִךְ תְּנַתֵּקִי כִּי אֲנִי דִבַּרְתִּי נְאֻם אֲדֹנָי יְהוִה׃ 23.35. לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה יַעַן שָׁכַחַתְּ אוֹתִי וַתַּשְׁלִיכִי אוֹתִי אַחֲרֵי גַוֵּךְ וְגַם־אַתְּ שְׂאִי זִמָּתֵךְ וְאֶת־תַּזְנוּתָיִךְ׃ 23.38. עוֹד זֹאת עָשׂוּ לִי טִמְּאוּ אֶת־מִקְדָּשִׁי בַּיּוֹם הַהוּא וְאֶת־שַׁבְּתוֹתַי חִלֵּלוּ׃ 23.12. She doted upon the Assyrians, governors and rulers, warriors, clothed most gorgeously, horsemen riding upon horses, all of them handsome young men." 23.13. And I saw that she was defiled; they both took one way." 23.14. And she increased her harlotries; for she saw men portrayed upon the wall, the images of the Chaldeans portrayed with vermilion," 23.15. girded with girdles upon their loins, with pendant turbans upon their heads, all of them captains to look upon, the likeness of the sons of Babylon, even of Chaldea, the land of their nativity." 23.16. And as soon as she saw them she doted upon them, and sent messengers unto them into Chaldea." 23.17. And the Babylonians came to her into the bed of love, and they defiled her with their lust; and she was polluted with them, and her soul was alienated from them." 23.18. So she uncovered her harlotries, and uncovered her nakedness; then My soul was alienated from her, like as My soul was alienated from her sister." 23.19. Yet she multiplied her harlotries, remembering the days of her youth, wherein she had played the harlot in the land of Egypt." 23.20. And she doted upon concubinage with them, whose flesh is as the flesh of asses, and whose issue is like the issue of horses." 23.21. Thus thou didst call to remembrance the lewdness of thy youth, when they from Egypt bruised thy breasts for the bosom of thy youth." 23.31. In the way of thy sister hast thou walked; therefore will I give her cup into thy hand." 23.32. Thus saith the Lord GOD: Thou shalt drink of thy sister’s cup, Which is deep and large; Thou shalt be for a scorn and a derision; It is full to the uttermost." 23.33. Thou shalt be filled with drunkenness and sorrow, With the cup of astonishment and appalment, With the cup of thy sister Samaria." 23.34. Thou shalt even drink it and drain it, And thou shalt craunch the sherds thereof, And shalt tear thy breasts; For I have spoken it, Saith the Lord GOD." 23.35. Therefore thus saith the Lord GOD: Because thou hast forgotten Me, and cast Me behind thy back, therefore bear thou also thy lewdness and thy harlotries.’" 23.38. Moreover this they have done unto Me: they have defiled My sanctuary in the same day, and have profaned My sabbaths."
7. Anon., 1 Enoch, 94.3, 98.4-98.5, 98.12, 98.14, 104.6, 108.8-108.15 (3rd cent. BCE - 2nd cent. BCE)

94.3. And now I say unto you the righteous: Walk not in the paths of wickedness, nor in the paths of death, And draw not nigh to them, lest ye be destroyed. 98.4. I have sworn unto you, ye sinners, as a mountain has not become a slave, And a hill does not become the handmaid of a woman, Even so sin has not been sent upon the earth, But man of himself has created it, And under a great curse shall they fall who commit it. 98.5. And barrenness has not been given to the woman, But on account of the deeds of her own hands she dies without children. 98.5. the righteous; for ye shall have no hope of life. Woe to you who write down lying and godless words; for they write down their lies that men may hear them and act godlessly towards (their) 98.12. Woe to you who love the deeds of unrighteousness: wherefore do ye hope for good hap unto yourselves know that ye shall be delivered into the hands of the righteous, and they shall cut 104.6. judgement shall be far from you for all the generations of the world. And now fear not, ye righteous, when ye see the sinners growing strong and prospering in their ways: be not companions with them 108.8. by God; and of those who have been put to shame by wicked men: Who love God and loved neither gold nor silver nor any of the good things which are in the world, but gave over their bodies to torture. Who, since they came into being, longed not after earthly food, but regarded everything as a passing breath, and lived accordingly, and the Lord tried them much, and their spirits were 108.11. yet they blessed Me. And now I will summon the spirits of the good who belong to the generation of light, and I will transform those who were born in darkness, who in the flesh were not recompensed 108.12. with such honour as their faithfulness deserved. And I will bring forth in shining light those who 108.13. have loved My holy name, and I will seat each on the throne of his honour. And they shall be resplendent for times without number; for righteousness is the judgement of God; for to the faithful 108.14. He will give faithfulness in the habitation of upright paths. And they shall see those who were 108.15. born in darkness led into darkness, while the righteous shall be resplendent. And the sinners shall cry aloud and see them resplendent, and they indeed will go where days and seasons are prescribed for them.'
8. Anon., Jubilees, 10.11-10.12 (2nd cent. BCE - 2nd cent. BCE)

10.11. And the chief of the spirits, Mastêmâ, came and said: "Lord, Creator, let some of them remain before me, and let them hearken to my voice, and do all that I shall say unto them; 10.12. for if some of them are not left to me, I shall not be able to execute the power of my will on the sons of men;
9. Dead Sea Scrolls, Damascus Covenant, 4.13-4.18, 7.13-7.15 (2nd cent. BCE - 1st cent. CE)

10. Dead Sea Scrolls, Pesher On Habakkuk, 11.6 (2nd cent. BCE - 1st cent. CE)

11. Dead Sea Scrolls, War Scroll, 1.3, 1.13, 13.2 (2nd cent. BCE - 1st cent. CE)

12. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 4.13-4.18, 7.13-7.15 (2nd cent. BCE - 1st cent. CE)

13. Dead Sea Scrolls, Community Rule, 1.18, 2.19 (2nd cent. BCE - 1st cent. CE)

14. Septuagint, Ecclesiasticus (Siracides), 7.32 (2nd cent. BCE - 2nd cent. BCE)

7.32. Stretch forth your hand to the poor,so that your blessing may be complete.
15. Septuagint, Wisdom of Solomon, 2.22-2.25 (2nd cent. BCE - 1st cent. BCE)

2.22. and they did not know the secret purposes of God,nor hope for the wages of holiness,nor discern the prize for blameless souls; 2.23. for God created man for incorruption,and made him in the image of his own eternity 2.24. but through the devils envy death entered the world,and those who belong to his party experience it.
16. Anon., Sibylline Oracles, 3.36-3.74, 5.28-5.34 (1st cent. BCE - 5th cent. CE)

3.36. But vainly go astray and bow the knee 3.37. To serpents, and make offering to cats 3.38. And idols, and stone images of men 3.39. And sit before the doors of godless temples; 3.40. 40 Ye guard him who is God, who keeps all things 3.41. And merry with the wickedness of stone 3.42. Forget the judgment of the immortal Saviour 3.43. Who made the heaven and earth. Alas! a race 3.44. That has delight in blood, deceitful, vile 3.45. 45 Ungodly, of false, double-tongued, immoral men 3.46. Adulterous, idolous, designing fraud 3.47. An evil madness raving in their hearts 3.48. For themselves plundering, having shameless soul; 3.49. For no one who has riches will impart 3.50. 50 To another, but dire wickedness shall be 3.51. Among all mortals, and for sake of gain 3.52. Will many widows not at all keep faith 3.53. But secretly love others, and the bond 3.54. of life those who have husbands do not keep. 3.55. 55 But when Rome shall o'er Egypt also rule 3.56. Governing always, then shall there appear 3.57. The greatest kingdom of the immortal King 3.58. Over men. And a holy Lord shall come 3.59. To hold the scepter over every land 3.60. 60 Unto all ages of fast-hastening time. 3.61. And then shall come inexorable wrath 3.62. On Latin men; three shall by piteous fate 3.63. Endamage Rome. And perish shall all men 3.64. With their own houses, when from heaven shall flow 3.65. 65 A fiery cataract. Ah, wretched me! 3.66. When shall that day and when shall judgment come 3.67. of the immortal God, the mighty King? 3.68. But just now, O ye cities, ye are built 3.69. And all adorned with temples and race-grounds 3.70. 70 Markets, and images of wood, of gold 3.71. of silver and of stone, that ye may come 3.72. Unto the bitter day. For it shall come 3.73. When there shall pass among all men a stench 3.74. of brimstone. Yet each thing will I declare 5.28. But after a long time shall he transmit 5.29. His power unto another, who shall have 5.30. 30 Three hundred for his first initial sign 5.31. And of a river the beloved name 5.32. And the Persians he shall rule and Babylon; 5.33. And then shall he smite Medians with his spear. 5.34. Then shall one rule who has the initial sign
17. Philo of Alexandria, On The Life of Moses, 1.294-1.299 (1st cent. BCE - missingth cent. CE)

1.294. And Balaam replied: "All that I have hitherto uttered have been oracles and words of God; but what I am going to say are merely the suggestions of my own mind: and taking him by the right hand, he, while they two were alone, gave him advice, by the adoption of which he might, as far as possible, guard against the power of his enemies, accusing himself of the most enormous crimes. For why, some one may perhaps say, do you thus retire into solitude and give counsel suggesting things contrary to the oracles of God, unless indeed that your counsels are more powerful than his decrees? 1.295. Come, then, let us examine into his fine recommendations, and see how cunningly they were contrived with reference to the most certain defeat of those who had hitherto always been able to conquer. As he knew that the only way by which the Hebrews could be subdued was by leading them to violate the law, he endeavoured to seduce them by means of debauchery and intemperance, that mighty evil, to the still greater crime of impiety, putting pleasure before them as a bait; 1.296. for, said he, "O king! the women of the country surpass all other women in beauty, and there are no means by which a man is more easily subdued than by the beauty of a woman; therefore, if you enjoin the most beautiful of them to grant their favours to them and to prostitute themselves to them, they will allure and overcome the youth of your enemies. 1.297. But you must warn them not to surrender their beauty to those who desire them with too great facility and too speedily, for resistance and coyness will stimulate the passions and excite them more, and will kindle a more impetuous desire; and so, being wholly subdued by their appetites, they will endure to do and to suffer anything. 1.298. And let any damsel who is thus prepared for the sport resist, and say, wantonly, to a lover who is thus influenced, "It is not fitting for you to enjoy my society till you have first abandoned your native habits, and have changed, and learnt to honour the same practices that I do. And I must have a conspicuous proof of your real change, which I can only have by your consenting to join me in the same sacrifices and libations which I use, and which we may then offer together at the same images and statues, and other erections in honour of my gods. 1.299. And the lover being, as it were, taken in the net of her manifold and multiform snares, not being able to resist her beauty and seductive conversation, will become wholly subdued in his reason, and, like a miserable man, will obey all the commands which she lays upon him, and will en enrolled as the salve of passion.
18. Josephus Flavius, Jewish Antiquities, 4.126-4.130 (1st cent. CE - 1st cent. CE)

4.126. 6. But Balak being very angry that the Israelites were not cursed, sent away Balaam without thinking him worthy of any honor. Whereupon, when he was just upon his journey, in order to pass the Euphrates, he sent for Balak, and for the princes of the Midianites 4.127. and spake thus to them:—“O Balak, and you Midianites that are here present, (for I am obliged even without the will of God to gratify you,) it is true no entire destruction can seize upon the nation of the Hebrews, neither by war, nor by plague, nor by scarcity of the fruits of the earth, nor can any other unexpected accident be their entire ruin; 4.128. for the providence of God is concerned to preserve them from such a misfortune; nor will it permit any such calamity to come upon them whereby they may all perish; but some small misfortunes, and those for a short time, whereby they may appear to be brought low, may still befall them; but after that they will flourish again, to the terror of those that brought those mischiefs upon them. 4.129. So that if you have a mind to gain a victory over them for a short space of time, you will obtain it by following my directions:—Do you therefore set out the handsomest of such of your daughters as are most eminent for beauty, and proper to force and conquer the modesty of those that behold them, and these decked and trimmed to the highest degree you are able. Then do you send them to be near the Israelites’ camp, and give them in charge, that when the young men of the Hebrews desire their company, they allow it them;
19. Mishnah, Avot, 5.19 (1st cent. CE - 3rd cent. CE)

5.19. Whoever possesses these three things, he is of the disciples of Abraham, our father; and [whoever possesses] three other things, he is of the disciples of Balaam, the wicked. A good eye, a humble spirit and a moderate appetite he is of the disciples of Abraham, our father. An evil eye, a haughty spirit and a limitless appetite he is of the disciples of Balaam, the wicked. What is the difference between the disciples of Abraham, our father, and the disciples of Balaam, the wicked? The disciples of Abraham, our father, enjoy this world, and inherit the world to come, as it is said: “I will endow those who love me with substance, I will fill their treasuries” (Proverbs 8:21). But the disciples of Balaam, the wicked, inherit gehinnom, and descend into the nethermost pit, as it is said: “For you, O God, will bring them down to the nethermost pit those murderous and treacherous men; they shall not live out half their days; but I trust in You” (Psalms 55:24)."
20. Mishnah, Shekalim, 5.6 (1st cent. CE - 3rd cent. CE)

5.6. There were two chambers in the Temple, one the chamber of secret gifts and the other the chamber of the vessels. The chamber of secret gifts: sin-fearing persons used to put their gifts there in secret, and the poor who were descended of the virtuous were secretly supported from them. The chamber of the vessels: whoever offered a vessel as a gift would throw it in, and once in thirty days the treasurers opened it; and any vessel they found in it that was of use for the repair of the temple they left there, but the others were sold and their price went to the chamber of the repair of the temple."
21. New Testament, 2 Peter, 2.15 (1st cent. CE - 1st cent. CE)

2.15. forsaking the right way, they went astray, having followed the way of Balaam the son of Beor, who loved the wages of wrong-doing;
22. New Testament, 2 Corinthians, 1.21-1.22 (1st cent. CE - 1st cent. CE)

23. New Testament, Acts, 16.14-16.15 (1st cent. CE - 2nd cent. CE)

16.14. A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us; whose heart the Lord opened to listen to the things which were spoken by Paul. 16.15. When she and her household were baptized, she begged us, saying, "If you have judged me to be faithful to the Lord, come into my house, and stay." She urged us.
24. New Testament, Apocalypse, None (1st cent. CE - 1st cent. CE)

1.10. I was in the Spirit on the Lord's day, and I heard behind me a loud voice, as of a trumpet
25. New Testament, Jude, 11 (1st cent. CE - 1st cent. CE)

26. New Testament, Ephesians, 1.13-1.14 (1st cent. CE - 1st cent. CE)

1.13. in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise 1.14. who is a pledge of our inheritance, to the redemption of God's own possession, to the praise of his glory.
27. New Testament, Luke, 4.5-4.7, 8.8-8.10 (1st cent. CE - 1st cent. CE)

4.5. The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time. 4.6. The devil said to him, "I will give you all this authority, and their glory, for it has been delivered to me; and I give it to whomever I want. 4.7. If you therefore will worship before me, it will all be yours. 8.8. Other fell into the good ground, and grew, and brought forth fruit one hundred times." As he said these things, he called out, "He who has ears to hear, let him hear! 8.9. Then his disciples asked him, "What does this parable mean? 8.10. He said, "To you it is given to know the mysteries of the Kingdom of God, but to the rest in parables; that 'seeing they may not see, and hearing they may not understand.'
28. New Testament, Mark, 4.9-4.11 (1st cent. CE - 1st cent. CE)

4.9. He said, "Whoever has ears to hear, let him hear. 4.10. When he was alone, those who were around him with the twelve asked him about the parables. 4.11. He said to them, "To you is given the mystery of the Kingdom of God, but to those who are outside, all things are done in parables
29. New Testament, Matthew, 4.8-4.9, 6.1-6.4, 6.21, 13.9-13.13, 24.38 (1st cent. CE - 1st cent. CE)

4.8. Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory. 4.9. He said to him, "I will give you all of these things, if you will fall down and worship me. 6.1. Be careful that you don't do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven. 6.2. Therefore when you do merciful deeds, don't sound a trumpet before yourself, as the hypocrites do in the synagogues and in the streets, that they may get glory from men. Most assuredly I tell you, they have received their reward. 6.3. But when you do merciful deeds, don't let your left hand know what your right hand does 6.4. so that your merciful deeds may be in secret, then your Father who sees in secret will reward you openly. 6.21. for where your treasure is, there your heart will be also. 13.9. He who has ears to hear, let him hear. 13.10. The disciples came, and said to him, "Why do you speak to them in parables? 13.11. He answered them, "To you it is given to know the mysteries of the Kingdom of Heaven, but it is not given to them. 13.12. For whoever has, to him will be given, and he will have abundance, but whoever doesn't have, from him will be taken away even that which he has. 13.13. Therefore I speak to them in parables, because seeing they don't see, and hearing, they don't hear, neither do they understand. 24.38. For as in those days which were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark
30. Tosefta, Shekalim, 2.16 (1st cent. CE - 2nd cent. CE)

31. Clement of Alexandria, Christ The Educator, 3.11.59-3.11.60 (2nd cent. CE - 3rd cent. CE)

32. Anon., Numbers Rabba, 20.23 (4th cent. CE - 9th cent. CE)

20.23. וַיָּחֶל הָעָם לִזְנוֹת אֶל בְּנוֹת מוֹאָב (במדבר כה, א), בּוֹא וּרְאֵה מַה כְּתִיב בִּיצִיאָתָן מִמִּצְרַיִם (שמות יד, ב): דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיָשֻׁבוּ וְיַחֲנוּ לִפְנֵי פִּי הַחִירֹת, מַהוּ פִּי הַחִירֹת, מָקוֹם קָבוּעַ לִזְנוּת הָיָה, וּלְפִי שֶׁהִצְנִיעוּ עַצְמָן בִּיצִיאָתָן מִמִּצְרַיִם נִקְרָא פִּי הַחִירֹת, וְאֵלּוּ שֶׁהִפְקִירוּ עַצְמָן לַאֲנָשִׁים, כְּתִיב: וַיָּחֶל הָעָם לִזְנוֹת, וַיָּחֶל הָעָם, כָּל מָקוֹם שֶׁנֶּאֱמַר הָעָם, לְשׁוֹן גְּנַאי הוּא, וְכָל מָקוֹם שֶׁנֶּאֱמַר יִשְׂרָאֵל, לְשׁוֹן שֶׁבַח הוּא, (במדבר יא, א): וַיְהִי הָעָם כְּמִתְאֹנְנִים. (במדבר כא, ה): וַיְדַבֵּר הָעָם בֵּאלֹהִים וּבְמשֶׁה. (במדבר יד, א): וַיִּבְכּוּ הָעָם בַּלַּיְלָה הַהוּא. (במדבר יד, יא): עַד אָנָה יְנַאֲצֻנִי הָעָם. (שמות לב, כה): וַיַּרְא משֶׁה אֶת הָעָם כִּי פָרֻעַ הוּא. (שמות לב, א): וַיִּקָּהֵל הָעָם עַל אַהֲרֹן, וְכֵן כֻּלָּם. וַיָּחֶל הָעָם לִזְנוֹת, זְרֹק מַטֶּה לָאֲוִיר לְעִקָּרוֹ נוֹפֵל, מִי שֶׁפָּתַח בִּזְנוּת תְּחִלָּה, הִשְּׁלִים לְבַסּוֹף, אִמּוֹתֵיהֶם הִתְחִילוּ בְּזִמָּה (בראשית יט, לא לד): וַתֹּאמֶר הַבְּכִירָה אֶל הַצְּעִירָה, לְכָה נַשְׁקֶה אֶת אָבִינוּ יַיִן וְנִשְׁכְּבָה, וַיְהִי מִמָּחֳרָת וַתֹּאמֶר הַבְּכִירָה אֶל הַצְּעִירָה הֵן שָׁכַבְתִּי אֱמֶשׁ, לִמְּדַתָּה אֲחוֹתָהּ, וּלְפִיכָךְ חָסַךְ הַכָּתוּב עַל הַצְּעִירָה וְלֹא פֵּרְשָׁהּ, אֶלָּא (בראשית יט, לה): וַתִּשְׁכַּב עִמּוֹ, וּבַגְּדוֹלָה כְּתִיב (בראשית יט, לג): וַתִּשְׁכַּב אֶת אָבִיהָ. אוֹתָהּ שֶׁפָּתְחָה בִּזְּנוּת תְּחִלָּה הִשְׁלִימוּ בְּנוֹתֶיהָ אַחֲרֶיהָ לִזְנוֹת אֶל בְּנוֹת מוֹאָב. (במדבר כה, ב): וַתִּקְרֶאןָ לָעָם לְזִבְחֵי אֱלֹהֵיהֶן, שֶׁהָלְכוּ בַּעֲצָתוֹ, שֶׁנֶּאֱמַר (במדבר לא, טז): הֵן הֵנָּה הָיוּ לִבְנֵי יִשְׂרָאֵל בִּדְבַר בִּלְעָם לִמְסָר מַעַל בַּה'. עָשׂוּ לָהֶם קְלָעִים וְהוֹשִׁיבוּ בָּהֶם זוֹנוֹת וּבִידֵיהֶן כָּל כְּלֵי חֶמְדָה, וְהָיְתָה זְקֵנָה יוֹשֶׁבֶת מִבַּחוּץ וּמְשַׁמֶּרֶת לַיַּלְדָה שֶׁהָיְתָה לִפְנִים מִן הַחֲנוּת, כְּשֶׁיִּשְׂרָאֵל עוֹבְרִין לִטֹּל חֵפֶץ בַּשּׁוּק זְקֵנָה אוֹמֶרֶת לוֹ בָּחוּר אִי אַתָּה רוֹצֶה כְּלִי פִּשְׁתָּן שֶׁבָּא מִבֵּית שְׁאָן, וְהָיְתָה מַרְאָה לוֹ וְאוֹמֶרֶת לוֹ הִכָּנֵס לִפְנִים וְתִרְאֶה חֲפָצִים נָאִים, הַזְּקֵנָה אוֹמֶרֶת לוֹ בְּיוֹתֵר, וְיַלְדָה בְּפָחוֹת, מִכָּאן וָאֵילָךְ אוֹמֶרֶת לוֹ יַלְדָה הֲרֵי אַתָּה כְּבֶן בַּיִת שֵׁב בְּרֹר לְעַצְמְךָ, וְצַרְצוּר יַיִן מֻנָּח אֶצְלָהּ וַעֲדַיִן לֹא נֶאֱסַר יַיִן שֶׁל גּוֹיִם, נַעֲרָה יוֹצְאָה מְקֻשֶּׁטֶת וּמְבֻסֶּמֶת וּמְפַתָּה אוֹתוֹ וְאוֹמֶרֶת לוֹ לָמָּה אָנוּ אוֹהֲבִין אֶתְכֶם וְאַתֶּם שׂוֹנְאִין אוֹתָנוּ, טֹל לְךָ כְּלִי זֶה חִנָּם, הֲלוֹא (בראשית מב, יא): כֻּלָּנוּ בְּנֵי אִישׁ אֶחָד, בְּנֵי תֶּרַח אֲבִי אַבְרָהָם, אֵין אַתֶּם רוֹצִים לֶאֱכֹל מִזִּבְחוֹתֵינוּ וּמִבִּשׁוּלֵינוּ, הֲרֵי לָנוּ עֲגָלִים וְתַרְנְגוֹלִים שַׁחֲטוּ כְּמִצְוַתְכֶם וְאִכְלוּ, מִיָּד מַשְׁקַתּוּ הַיַּיִן וּבוֹעֵר בּוֹ הַשָֹּׂטָן, הָיָה נִשְׂטֶה אַחֲרֶיהָ, שֶׁנֶּאֱמַר (הושע ד, יא): זְנוּת וְיַיִן וְתִירוֹשׁ יִקַּח לֵב, וְיֵשׁ אוֹמְרִים בִּלְעָם צִוָּה אוֹתָם שֶׁלֹא לְהַשְׁקוֹתָם, שֶׁלֹא יִדּוֹנוּ כִּשְׁתוּיֵי יַיִן אֶלָּא כִּמְזִידִין. כֵּיוָן שֶׁהָיָה תּוֹבְעָהּ אוֹמֶרֶת לוֹ אֵינִי נִשְׁמַעַת לָךְ עַד שֶׁתִּשְׁחַט זֶה לִפְעוֹר וְתִשְׁתַּחֲוֶה לוֹ, וְהוּא אוֹמֵר לַעֲבוֹדַת כּוֹכָבִים אֵינִי מִשְׁתַּחֲוֶה, וְאוֹמֶרֶת לוֹ אֵין אַתָּה אֶלָּא כִּמְגַלֶּה עַצְמְךָ, וְהוּא נִשְׂטֶה אַחֲרֶיהָ וְעוֹשֶׂה כֵן. זוֹ שֶׁאָמְרוּ חֲכָמִים הַפּוֹעֵר עַצְמוֹ לְבַעַל פְּעוֹר זוֹ הִיא עֲבוֹדָתוֹ, שֶׁנֶּאֱמַר (במדבר כה, ב): וַיִּשְׁתַּחֲווּ לֵאלֹהֵיהֶן, וַיִּצָּמֶד יִשְׂרָאֵל לְבַעַל פְּעוֹר (במדבר כה, ג), בַּתְּחִלָּה הָיוּ נִכְנָסִין בְּצִנְעָה, וּלְבַסּוֹף נִכְנָסִין צְמִידִים צְמִידִים, זוּגוֹת, כְּעִנְיָן שֶׁל צֶמֶד בָּקָר. דָּבָר אַחֵר, כְּאָדָם צָמִיד בִּמְלַאכְתּוֹ, וַיִּצָּמֶד, כִּצְמִידִים עַל יָדֶיהָ, רַבִּי לֵוִי אָמַר זוֹ גְזֵרָה קָשָׁה מִן הָעֵגֶל, דְּאִלּוּ בָּעֵגֶל כְּתִיב (שמות לב, ב): פָּרְקוּ נִזְמֵי הַזָּהָב, וּבְכָאן, וַיִּצָּמֶד, כִּצְמִידִים. בָּעֵגֶל נָפְלוּ שְׁלשֶׁת אֲלָפִים, וְכָאן עֶשְׂרִים וְאַרְבָּעָה אֶלֶף. (במדבר כה, ד): וַיֹּאמֶר ה' אֶל משֶׁה קַח אֶת כָּל רָאשֵׁי הָעָם וְהוֹקַע אֹתָם, רַבִּי יוּדָן אָמַר רָאשֵׁי הָעָם תָּלָה עַל שֶׁלֹא מִיחוּ בִּבְנֵי אָדָם. רַבִּי נְחֶמְיָה אָמַר לֹא תָּלָה רָאשֵׁי הָעָם, אֶלָּא אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה הוֹשֵׁב לָהֶן רָאשֵׁי סַנְהֶדְרִיּוֹת וְיִהְיוּ דָּנִים כָּל מִי שֶׁהָלַךְ לִפְעוֹר. אָמַר, מִי מוֹדִיעָן, אָמַר לוֹ אֲנִי מְפַרְסְמָן, כָּל מִי שֶׁטָּעָה הֶעָנָן סָר מֵעָלָיו וְהַשֶּׁמֶשׁ זוֹרַחַת עָלָיו בְּתוֹךְ הַקָּהָל, וְיִהְיוּ הַכֹּל יוֹדְעִין מִי שֶׁטָּעָה וְיִתְלוּ אוֹתוֹ, תֵּדַע לְךָ שֶׁהוּא כֵּן (במדבר כה, ה): וַיֹּאמֶר משֶׁה אֶל שֹׁפְטֵי יִשְׂרָאֵל הִרְגוּ אִישׁ אֲנָשָׁיו וגו'. 20.23. 23 (Numb. 25:1) “The people began to go whoring unto the daughters of Moab.” Come and see what is written in their leaving from Egypt: (In Exodus 14:2,) “Tell the Israelites to turn back and encamp before Pi-Hahiroth (which sounds like liberty, iheiruth /i).” What is the meaning of Pi-Hahiroth? It was a place that was fixed for unchastity. And because they sheltered themselves [from it] in their leaving, it was called Pi-Hahiroth. But these [Moabite women] because they made themselves available to the people, it is written, (in Numb. 25:1), “the people began to go whoring [unto the daughters of Moab].” (Numb. 25:1) “The people began”: Every place that “the people” is mentioned, it is an expression of shame; but every place that “Israel” is mentioned, it is an expression of commendation: (In Numb. 11:1,) “Now the people were as murmurers [speaking evil in the ears of the Lord]”; (in Numb. 21:5,) “So the people spoke against God and against Moses”; (in Numb. 14:1,) “and the people wept on that night”; (in Numb. 14:11), “Until when will the people anger Me”; (in Exod. 32:25,) “And Moses saw that the people were wild”; (in Exod. 32:1,) “and the people gathered together against Aaron”; and similarly in all of them. (Numb. 25:1) “The people began to go whoring.” Throw a stick into the air, sup68 /supclass=\"footnote\"Gk.: iaer./i [and] it falls to its place of origin (i.e., its root). sup69 /supclass=\"footnote\"For this proverb in other contexts, see Gen. R. 53:15; 86:6.The one who had begun with the whoredom at first, finished with it in the end. Their matriarchs (i.e., the matriarchs of Ammon and Moab) began with whoredom (according to Gen. 19:31-34), “And the first-born said to the younger, ‘Let us give our father to drink […].’ So it came to pass on the next day that the first-born said unto the younger […].” She (the first-born) had instructed her in whoredom, and for that reason the Holy One, blessed be He, had pity on the younger and did not expose her. Rather (according to vs. 35), “and she slept with him”; but with reference to the elder, it is written (in vs. 33), “and slept with her father.” sup70 /supclass=\"footnote\"Thus in the case of the elder, her incest was specifically mentioned.In the case of the one who began in whoredom at first, her daughters (i.e., the daughters of Moab) went after her to finish [it, as stated (in Numb. 25:1), “the people began] to go whoring unto the daughters of Moab.” (Numb. 25:2) “And they invited the people to the sacrifices for their gods”: Thus they (i.e., daughters of Moab) were going by the counsel of Balaam, as stated (in Numb. 31:16), “Here these women at the bidding of Balaam made the Children of Israel.” sup71 /supclass=\"footnote\" iySanh.10:2 (28cd); iSanh.106a; iPRE47.They made themselves curtained stalls and installed harlots in them with every object of delight in their hands. Now a girl would have an old woman as an agent, for an old woman would be in front of the shop. During the time that Israel was passing by on the way to the marketplace, the woman would say to him, “Young man, surely you want objects of linen which have come from Beth-Shean!” Then she would show them to him and say to him, “Come inside and you will see fine things”; and when the old woman would tell him a high price, the girl would [give him] a lower one. From then on the girl would tell him, “You are like one of the family. Sit down and choose for yourself.” Now a jug of wine was placed by her, since the wine of gentiles had not yet been forbidden. Then out comes the girl, perfumed and adorned, and seduces him and says to him, “Why do you hate us, when we love you? Take for yourself this article gratis. We all are children of a single man, children of Terah, the father of Abraham. So do you not want to eat from our sacrifices and from our cooking? Here are calves and cocks for you; slaughter them according to your own precepts, and eat.” Immediately she has him drink the wine, and then the Satan burned within him, so that he became a fool for her, as stated (in Hosea 4:11), “Harlotry, wine and young wine sway the heart.” There are also those who say [that] Balaam commanded them not to have them drink the wine, so that they would not be judged as those who are drunk, but as willful sinners. When he sought her out, she said to him, “I am not listening to you until you slaughter it [as a sacrifice] to Peor and bow down to it.” But he would say, “I am not bowing down to idolatry.” And she would say to him, “You only need to reveal yourself to it.” And [since] he had become a fool for her, he would do so. This is what the masters said, “One who reveals himself (to defecate) to Baal Peor – this is its worship” (Sanhedrin 64a). It is so stated (Numb. 25:2), “and they bowed down to their gods.” (Numb. 25:3) “Thus Israel was joined (rt.: itsmd /i) to Baal Peor”: At the beginning, they went in chastely, but at the end they went as many teams of pairs, like a pair ( itsemed /i) of oxen. Another explanation: Like a man tied to his work; joined (rt.: itsmd /i) [to Baal Peor] like bracelets (rt.: itsmd /i). R. Levi said, “This was more serious than the [sin of the golden] calf, for while in reference to the calf, it is written (in Exod. 32:2), ‘Take off the gold rings,’ here [it is written] (in Numb. 25:3), ‘was joined (rt.: itsmd /i) [to Baal Peor,]’ like bracelets (rt.: itsmd /i)]. Because of the calf about three thousand fell, but here (according to Numb. 25:9) [the number fallen is] twenty-four thousand.” (Numb. 25:4) “[…] Take all the heads of the people, and impale them [before the Lord in the sun].” R. Judan said, “He hanged the heads of the people, because they had not protested about the people.” R. Nehemiah said, “He did not hang them. Rather the Holy One, blessed be He, said to Moses, ‘Appoint Sanhedrin sup72 /supclass=\"footnote\" iSanhedraot.Gk. plural: isynhedria./i heads for them, and let them judge whoever went to Peor.’ He said to him, ‘But who will make such a one known?’ The Holy One, blessed be He, said to him, ‘I will expose them. In the case of whoever has gone astray, the cloud shall be peeled back from upon him, and the sun shall shine upon him in the midst of the congregation. Then they will know anyone who has gone astray and hang him.’” You know for yourself that it is so, as stated (in Numb. 25:5), “So Moses said unto the judges of Israel, ‘Each of you kill [those of] his own people [who have been joined to Baal Peor].’”"
33. Augustine, On Heresies, 26 (4th cent. CE - 5th cent. CE)

34. Augustine, The City of God, 20.19 (4th cent. CE - 5th cent. CE)

20.19. I see that I must omit many of the statements of the gospels and epistles about this last judgment, that this volume may not become unduly long; but I can on no account omit what the Apostle Paul says, in writing to the Thessalonians, We beseech you, brethren, by the coming of our Lord Jesus Christ, etc. No one can doubt that he wrote this of Antichrist and of the day of judgment, which he here calls the day of the Lord, nor that he declared that this day should not come unless he first came who is called the apostate - apostate, to wit, from the Lord God. And if this may justly be said of all the ungodly, how much more of him? But it is uncertain in what temple he shall sit, whether in that ruin of the temple which was built by Solomon, or in the Church; for the apostle would not call the temple of any idol or demon the temple of God. And on this account some think that in this passage Antichrist means not the prince himself alone, but his whole body, that is, the mass of men who adhere to him, along with him their prince; and they also think that we should render the Greek more exactly were we to read, not in the temple of God, but for or as the temple of God, as if he himself were the temple of God, the Church. Then as for the words, And now you know what withholds, i.e., you know what hindrance or cause of delay there is, that he might be revealed in his own time; they show that he was unwilling to make an explicit statement, because he said that they knew. And thus we who have not their knowledge wish and are not able even with pains to understand what the apostle referred to, especially as his meaning is made still more obscure by what he adds. For what does he mean by For the mystery of iniquity does already work: only he who now holds, let him hold until he be taken out of the way: and then shall the wicked be revealed? I frankly confess I do not know what he means. I will nevertheless mention such conjectures as I have heard or read. Some think that the Apostle Paul referred to the Roman empire, and that he was unwilling to use language more explicit, lest he should incur the calumnious charge of wishing ill to the empire which it was hoped would be eternal; so that in saying, For the mystery of iniquity does already work, he alluded to Nero, whose deeds already seemed to be as the deeds of Antichrist. And hence some suppose that he shall rise again and be Antichrist. Others, again, suppose that he is not even dead, but that he was concealed that he might be supposed to have been killed, and that he now lives in concealment in the vigor of that same age which he had reached when he was believed to have perished, and will live until he is revealed in his own time and restored to his kingdom. But I wonder that men can be so audacious in their conjectures. However, it is not absurd to believe that these words of the apostle, Only he who now holds, let him hold until he be taken out of the way, refer to the Roman empire, as if it were said, Only he who now reigns, let him reign until he be taken out of the way. And then shall the wicked be revealed: no one doubts that this means Antichrist. But others think that the words, You know what withholds, and The mystery of iniquity works, refer only to the wicked and the hypocrites who are in the Church, until they reach a number so great as to furnish Antichrist with a great people, and that this is the mystery of iniquity, because it seems hidden; also that the apostle is exhorting the faithful tenaciously to hold the faith they hold when he says, Only he who now holds, let him hold until he be taken out of the way, that is, until the mystery of iniquity which now is hidden departs from the Church. For they suppose that it is to this same mystery John alludes when in his epistle he says, Little children, it is the last time: and as you have heard that Antichrist shall come, even now are there many antichrists; whereby we know that it is the last time. They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us. 1 John 2:18-19 As therefore there went out from the Church many heretics, whom John calls many antichrists, at that time prior to the end, and which John calls the last time, so in the end they shall go out who do not belong to Christ, but to that last Antichrist, and then he shall be revealed. Thus various, then, are the conjectural explanations of the obscure words of the apostle. That which there is no doubt he said is this, that Christ will not come to judge quick and dead unless Antichrist, His adversary, first come to seduce those who are dead in soul; although their seduction is a result of God's secret judgment already passed. For, as it is said his presence shall be after the working of Satan, with all power, and signs, and lying wonders, and with all seduction of unrighteousness in them that perish. For then shall Satan be loosed, and by means of that Antichrist shall work with all power in a lying though a wonderful manner. It is commonly questioned whether these works are called signs and lying wonders because he is to deceive men's senses by false appearances, or because the things he does, though they be true prodigies, shall be a lie to those who shall believe that such things could be done only by God, being ignorant of the devil's power, and especially of such unexampled power as he shall then for the first time put forth. For when he fell from heaven as fire, and at a stroke swept away from the holy Job his numerous household and his vast flocks, and then as a whirlwind rushed upon and smote the house and killed his children, these were not deceitful appearances, and yet they were the works of Satan to whom God had given this power. Why they are called signs and lying wonders, we shall then be more likely to know when the time itself arrives. But whatever be the reason of the name, they shall be such signs and wonders as shall seduce those who shall deserve to be seduced, because they received not the love of the truth that they might be saved. Neither did the apostle scruple to go on to say, For this cause God shall send upon them the working of error that they should believe a lie. For God shall send, because God shall permit the devil to do these things, the permission being by His own just judgment, though the doing of them is in pursuance of the devil's unrighteous and maligt purpose, that they all might be judged who believed not the truth, but had pleasure in unrighteousness. Therefore, being judged, they shall be seduced, and, being seduced, they shall be judged. But, being judged, they shall be seduced by those secretly just and justly secret judgments of God, with which He has never ceased to judge since the first sin of the rational creatures; and, being seduced, they shall be judged in that last and manifest judgment administered by Jesus Christ, who was Himself most unjustly judged and shall most justly judge.
35. Jerome, Letters, 41.4 (5th cent. CE - 5th cent. CE)

36. Jerome, Letters, 41.4 (5th cent. CE - 5th cent. CE)

37. Jerome, Letters, 41.4 (5th cent. CE - 5th cent. CE)

38. Anon., Ascension of Isaiah, 4.13-4.14

39. Anon., Psalms of Solomon, 2.22-2.23, 2.29, 2.32, 2.34



Subjects of this text:

subject book bibliographic info
adversary eschatological Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 221
age,present/eschatological Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 142, 196, 200
angel,angelic Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 55
angelus interpres Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 202
antipas Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 200
apocalypse,the Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 143
apocalyptic,idiom Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 142
apocalyptic literature and thought, eschatological revenge/judgment in Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 216
apocalyptic literature and thought Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 216
apotropaic,protective powers Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1773
aramaic levi document Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 219
asia minor Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 51; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 219
audience Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 51, 55
augustine of hippo Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 357
author Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 55
authority Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 158, 185
babylon,destruction of Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 200
babylon,judgement of Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 202
babylon,the whore Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 3
babylon,whore of babylon Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 57
babylon Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 51, 57; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 155, 158, 200, 209
balaam Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 3, 150
balancing scales Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 142, 185, 206
baptism Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 357
battle Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 221
beale,g. k. Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 22
beast,the,mark of Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 142, 185, 186, 188, 200
beast,the,name of Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 185
beast Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 51, 57
beasts Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 155, 158, 185, 192, 196, 202
begging Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 152
belial Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 221
benefactor Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 152
beneficiary Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 152
birth of noah Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 221
blasphemy,blasphemers Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 51
blessing,material Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 142
blood Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 202
book of life Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196
buying Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 136
buying and selling Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 142, 185, 186, 188, 206
cargo list Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 202
chamber of secrets Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 152
charity,anonymous Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 152
christianity,approaches to poverty and charity Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 152
city Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 57
collection,rewards for Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 152
combat myth Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 185
commerce,commercial Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 57
community,faithful Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 155, 188, 219
community,symbols on their rings Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1773
community rule Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 221
conflict,internal Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 150
conflict Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 150, 196
conquering Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 158, 188, 196
cosmology Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 142, 185
crisis Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 150
crown,gold Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 188
damascus document Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 221
death,second Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 188
death Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 158, 188, 196, 209, 221
deceiver Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 192
destruction,of rich Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 200
devil,the Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 158, 192
devotion Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 57
dirge Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 57
divine judgment Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 136
dragon,the Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 155, 192
dragon Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 209
ear Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196
earth,judgement of Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 186
economic,participation Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 188, 192, 196, 202, 206
economic,system Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196, 202
economic success Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 3
ekphrasis Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 55
empire,roman Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 142, 192
empire Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 192
endurance Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 200
enoch Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 51
epistle of enoch Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 221
eschatological admonition Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 221
eschatology Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 216
evil Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 200, 202
exile Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 150
faith Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 55
faithful,the Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 142, 196
final judgment Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 57
finley,m. Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 206
fire Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 202
forehead Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 155, 202
fornication Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 155, 202
garments Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 202
gender,gendered Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 51
geography Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 51
god Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 55
gold Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 202
golden cup Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 155, 202
greed Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 47; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 3
harlotry Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 202
heaven Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 202, 221
hebrew bible Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 22, 219
hell Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 216
honor Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 152
horse,white Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196
horseman,third Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 142
hostility Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 150, 196, 221
hour of testing Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 200
idolatry,food sacrificed to idols Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 136
idolatry Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 143; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 57
imagination Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 51
imperial cults Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 142
imperialism roman,x Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 216
infanticide Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 357
intertextuality Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 22
jerusalem Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 51
jesus Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 136
jew,jewish (ioudaios) Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 55
jezebel,teaching of Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 155, 206
jezebel Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 3, 150, 155, 196, 209
john,author of revelation Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 51, 55, 57
judgment Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 57
kingdom Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196
kings,of the earth Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 155, 202
lake of fire Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 188
lamb,loyalty to Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196
lamb,marriage supper of Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 209
lamb,slaughtered Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 188
lamb,the,and wealth Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 142
lamb,the Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 188
lament,lamentation Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 57
land Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 206, 209
laodicea Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 136; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 3
last trumpets sound Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 57
loyalty,to god Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 142
loyalty,to the beast Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 186
lukewarm Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 188
luxury Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 188
magnates Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 209
martyr and martyrdom, christian,x Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 216
martyr and martyrdom, peter as Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 216
martyrdom,martyr,imagination,imagined Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 51
martyrdom/martyrs Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 357
merchants Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 155, 206, 209
moyise,steve Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 22
musar lemevın Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 219
myth,leviathan-behemoth Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 192
nakedness Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 209
narrative Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 51, 57
nero Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 216; Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 143
networks,economic Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 155
new jerusalem Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 188, 209; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 357
new testament studies,roman imperial power and Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 143
nicolaitans,the Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 150
nicolaitans Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 47
novelty (charge of ) Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 357
oil Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1773
olivet discourse Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 188
onomatopoeia Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 57
outsiders Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196
patmos Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 150
paul Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 47
persecution,domitianic Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 150
persecution,neronic Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 150
persecution Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 55; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 150, 188, 192, 200
persuasion Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 55
philadelphia Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 3, 200
philadelphia (ala\x06ehir) Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 357
polluted sacraments/cursed mysteries xxxi Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 357
poor,conjunctural Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 152
poor,the,as rich Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 3
poor,wellborn Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 152
poverty Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 142, 158, 219
power Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 55; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 155
priests Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 136
prisca/priscilla Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 357
prison Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 158, 200
prophetic,rivalry Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 150
prophets,biblical Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 219
prostitute Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 202
pseudo-jerome Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 357
quintilian Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 55
quintilla Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 357
repayment Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 136
repentance Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 150, 158, 186, 209, 221
representation Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 51, 55, 57
responses to imperial cults,revelation,book of Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 143
resurrection Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 209
reversal of fortunes Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 142
reward Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 136
rhetoric, anti-roman/imperial Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 216
rhetorics,rhetoric Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 55, 57
rich,the,as poor Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 3
righteous,the Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 55
rivalry Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 47
robe,white Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 188
roman emperor,x Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 216
roman empire,new testament evidence of Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 143
roman empire animosity toward Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 216
rome Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 47; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 51
royalty,robert Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 158
saints Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 55; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 202
satan Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 57; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 158, 188, 192, 202, 206, 209, 221
sea,seaside,seascapes Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 51, 57
sea Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 185, 192, 206, 209
seafarers Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 206
seal,of god Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 186
secrets Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196
security Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196
seer Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 202
selling Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 136
separation Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 200, 221
serpent Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 192
seven messages Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 142, 150, 155, 186, 196, 206, 209, 219
seven seals Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 142
shame Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 152; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 209
signet-ring Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1773
sinners Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 142, 188, 209
sitz im leben Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1441
slander Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 158
smyrna Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 3, 209
social injustice Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 150
son of man Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 200
space,spatial Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 51, 55, 57
space Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 192
spatiotemporality,spatiotemporal Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 57
speech,imputed Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 206
spirit,early christianity Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1441, 1773
spirit Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 51
status,economic Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 155
strength Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196
suffering, of evildoers Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 216
suffering,voluntary Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 221
suffering Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 150, 158, 200
summons to flight Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 202
symbolic Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1773
symbolic economies Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 136
synagogue Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 158
tattoo Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 357
taunt song Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 202
teachers,false Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 186
teachers,rival Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 150
the literal meaning Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1773
thief Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 209
thirdspace (edward soja) Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 51
throne-room Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 142
throne Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 51, 55
time Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 192
topographia Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 55
trade Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 188
trialectical Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 51
universe Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 192
violence,divine violence Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 136
virtue Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 158
vision,visionary world Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 150
vision Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 51, 57; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 142, 192, 196
war,x' Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 216
war Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 136; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 51; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 192
water Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1773
wealth,accumulation of Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 155, 188, 196, 200, 202, 206
wealth,critique of Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 142, 209
wealth,material Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 221
wealth,pursuit of Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 142
wealth,rejection of Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 142
wealth Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 3, 200, 219
whore Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 155, 202
wicked,destruction of Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 188
wine,immoral Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 155, 202
wine Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 202
wisdom,acquisition of Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 219
witness Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 51
world,foundation of Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196
world view Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196, 200
worship Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 186, 188
yarbro collins,adela Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 192