1. Hebrew Bible, Song of Songs, 3.11, 4.5, 4.12, 5.13 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Moses (Biblical Figure), spirit of divine inspiration possessed by • Prophets, Jewish, figures in • breasts, as figure of Moses and Aaron • educational metaphor, fig tree • figures (literary) • male lover, as figure of God • spices, as figure of Torah • typology, figuration, in contrast to prefiguration
Found in books: Damm (2018), Religions and Education in Antiquity, 48; Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 59; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 67; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 147; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 77, 113, 143, 188, 201
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3.11 צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בָּעֲטָרָה שֶׁעִטְּרָה־לּוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ׃
4.5 שְׁנֵי שָׁדַיִךְ כִּשְׁנֵי עֳפָרִים תְּאוֹמֵי צְבִיָּה הָרוֹעִים בַּשּׁוֹשַׁנִּים׃
4.12 גַּן נָעוּל אֲחֹתִי כַלָּה גַּל נָעוּל מַעְיָן חָתוּם׃
5.13 לְחָיָו כַּעֲרוּגַת הַבֹּשֶׂם מִגְדְּלוֹת מֶרְקָחִים שִׂפְתוֹתָיו שׁוֹשַׁנִּים נֹטְפוֹת מוֹר עֹבֵר׃'' None | sup>
3.11 Go forth, O ye daughters of Zion, And gaze upon king Solomon, Even upon the crown wherewith his mother hath crowned him in the day of his espousals, And in the day of the gladness of his heart.
4.5 Thy two breasts are like two fawns That are twins of a gazelle, Which feed among the lilies.
4.12 A garden shut up is my sister, my bride; A spring shut up, a fountain sealed.
5.13 His cheeks are as a bed of spices, As banks of sweet herbs; His lips are as lilies, Dropping with flowing myrrh.'' None |
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2. Hebrew Bible, Deuteronomy, 10.9, 16.21, 17.15, 18.18, 20.6, 21.10-21.14, 31.9, 32.7-32.9, 32.15 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Exegesis, figurative • Fig • Judith, symbolic figure • figural art • figuration • figures of speech, apostrophe • figures of speech, fictional opponent • figures of speech, oxymoron • figures of speech, polysyndeton • figures of speech, synonyms • figures of speech, tricolon • intermarriage, biblical figures • laws, biblical figures as • mediatory figures • priest, messianic figures related to • symbolic interpretation, of biblical figures • typology, figuration, in contrast to prefiguration
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 10; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 512, 513; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 81; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 178, 180, 238, 239, 249; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 24, 86, 160, 176, 190, 207; Gera (2014), Judith, 328; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 117, 155; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 192; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 66; Levine (2005), The Ancient Synagogue, The First Thousand Years, 236; Levison (2023), The Greek Life of Adam and Eve. 485; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 140
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10.9 עַל־כֵּן לֹא־הָיָה לְלֵוִי חֵלֶק וְנַחֲלָה עִם־אֶחָיו יְהוָה הוּא נַחֲלָתוֹ כַּאֲשֶׁר דִּבֶּר יְהוָה אֱלֹהֶיךָ לוֹ׃
16.21 לֹא־תִטַּע לְךָ אֲשֵׁרָה כָּל־עֵץ אֵצֶל מִזְבַּח יְהוָה אֱלֹהֶיךָ אֲשֶׁר תַּעֲשֶׂה־לָּךְ׃
17.15 שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ מִקֶּרֶב אַחֶיךָ תָּשִׂים עָלֶיךָ מֶלֶךְ לֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי אֲשֶׁר לֹא־אָחִיךָ הוּא׃
18.18 נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל־אֲשֶׁר אֲצַוֶּנּוּ׃
20.6 וּמִי־הָאִישׁ אֲשֶׁר־נָטַע כֶּרֶם וְלֹא חִלְּלוֹ יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ פֶּן־יָמוּת בַּמִּלְחָמָה וְאִישׁ אַחֵר יְחַלְּלֶנּוּ׃' '21.11 וְרָאִיתָ בַּשִּׁבְיָה אֵשֶׁת יְפַת־תֹּאַר וְחָשַׁקְתָּ בָהּ וְלָקַחְתָּ לְךָ לְאִשָּׁה׃ 21.12 וַהֲבֵאתָהּ אֶל־תּוֹךְ בֵּיתֶךָ וְגִלְּחָה אֶת־רֹאשָׁהּ וְעָשְׂתָה אֶת־צִפָּרְנֶיהָ׃ 21.13 וְהֵסִירָה אֶת־שִׂמְלַת שִׁבְיָהּ מֵעָלֶיהָ וְיָשְׁבָה בְּבֵיתֶךָ וּבָכְתָה אֶת־אָבִיהָ וְאֶת־אִמָּהּ יֶרַח יָמִים וְאַחַר כֵּן תָּבוֹא אֵלֶיהָ וּבְעַלְתָּהּ וְהָיְתָה לְךָ לְאִשָּׁה׃ 21.14 וְהָיָה אִם־לֹא חָפַצְתָּ בָּהּ וְשִׁלַּחְתָּהּ לְנַפְשָׁהּ וּמָכֹר לֹא־תִמְכְּרֶנָּה בַּכָּסֶף לֹא־תִתְעַמֵּר בָּהּ תַּחַת אֲשֶׁר עִנִּיתָהּ׃
31.9 וַיִּכְתֹּב מֹשֶׁה אֶת־הַתּוֹרָה הַזֹּאת וַיִּתְּנָהּ אֶל־הַכֹּהֲנִים בְּנֵי לֵוִי הַנֹּשְׂאִים אֶת־אֲרוֹן בְּרִית יְהוָה וְאֶל־כָּל־זִקְנֵי יִשְׂרָאֵל׃
32.7 זְכֹר יְמוֹת עוֹלָם בִּינוּ שְׁנוֹת דּוֹר־וָדוֹר שְׁאַל אָבִיךָ וְיַגֵּדְךָ זְקֵנֶיךָ וְיֹאמְרוּ לָךְ׃ 32.8 בְּהַנְחֵל עֶלְיוֹן גּוֹיִם בְּהַפְרִידוֹ בְּנֵי אָדָם יַצֵּב גְּבֻלֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל׃ 32.9 כִּי חֵלֶק יְהֹוָה עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ׃
32.15 וַיִּשְׁמַן יְשֻׁרוּן וַיִּבְעָט שָׁמַנְתָּ עָבִיתָ כָּשִׂיתָ וַיִּטֹּשׁ אֱלוֹהַ עָשָׂהוּ וַיְנַבֵּל צוּר יְשֻׁעָתוֹ׃'' None | sup>
10.9 Wherefore Levi hath no portion nor inheritance with his brethren; the LORD is his inheritance, according as the LORD thy God spoke unto him.—
16.21 Thou shalt not plant thee an Asherah of any kind of tree beside the altar of the LORD thy God, which thou shalt make thee.
17.15 thou shalt in any wise set him king over thee, whom the LORD thy God shall choose; one from among thy brethren shalt thou set king over thee; thou mayest not put a foreigner over thee, who is not thy brother.
18.18 I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him.
20.6 And what man is there that hath planted a vineyard, and hath not used the fruit thereof? let him go and return unto his house, lest he die in the battle, and another man use the fruit thereof.
21.10 When thou goest forth to battle against thine enemies, and the LORD thy God delivereth them into thy hands, and thou carriest them away captive, 21.11 and seest among the captives a woman of goodly form, and thou hast a desire unto her, and wouldest take her to thee to wife; 21.12 then thou shalt bring her home to thy house; and she shall shave her head, and pare her nails; 21.13 and she shall put the raiment of her captivity from off her, and shall remain in thy house, and bewail her father and her mother a full month; and after that thou mayest go in unto her, and be her husband, and she shall be thy wife. 21.14 And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not deal with her as a slave, because thou hast humbled her.
31.9 And Moses wrote this law, and delivered it unto the priests the sons of Levi, that bore the ark of the covet of the LORD, and unto all the elders of Israel.
32.7 Remember the days of old, Consider the years of many generations; Ask thy father, and he will declare unto thee, Thine elders, and they will tell thee. 32.8 When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel. 32.9 For the portion of the LORD is His people, Jacob the lot of His inheritance.
32.15 But Jeshurun waxed fat, and kicked— Thou didst wax fat, thou didst grow thick, thou didst become gross— And he forsook God who made him, And contemned the Rock of his salvation.'' None |
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3. Hebrew Bible, Exodus, 2.15, 3.5, 15.1, 15.3, 15.9, 15.17-15.18, 16.4, 16.7-16.10, 19.18, 20.20, 24.15-24.17, 27.2, 27.20, 32.21, 32.23-32.25, 33.11, 34.11-34.16 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Daniel, figure of • Dream figures, angels • Dream figures, human • Dura Europos synagogue, depiction of biblical figures in • Exegesis, figurative • Figurative language • Gideon son of Joash (Biblical Figure) • Judith, symbolic figure • Samuel (biblical figure) • Satan, Satanic figure • allegory, figurative • exemplary figures • figurative language, contrast with parrhesia • figure • figures of speech, apostrophe • figures of speech, synonyms • intermarriage, biblical figures • male lover, as figure of God • mediatory figures • memory figures
Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 94; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 527, 528, 529; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 20, 31, 340; Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 188; Estes (2020), The Tree of Life, 206; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 112; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 172; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 86, 223; Gera (2014), Judith, 286, 289, 313, 317, 452, 455; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 145; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 114, 116; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 228; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 171; Levine (2005), The Ancient Synagogue, The First Thousand Years, 356; Levison (2023), The Greek Life of Adam and Eve. 248, 249; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 75; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 177, 371
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2.15 וַיִּשְׁמַע פַּרְעֹה אֶת־הַדָּבָר הַזֶּה וַיְבַקֵּשׁ לַהֲרֹג אֶת־מֹשֶׁה וַיִּבְרַח מֹשֶׁה מִפְּנֵי פַרְעֹה וַיֵּשֶׁב בְּאֶרֶץ־מִדְיָן וַיֵּשֶׁב עַל־הַבְּאֵר׃
3.5 וַיֹּאמֶר אַל־תִּקְרַב הֲלֹם שַׁל־נְעָלֶיךָ מֵעַל רַגְלֶיךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עוֹמֵד עָלָיו אַדְמַת־קֹדֶשׁ הוּא׃
15.1 אָז יָשִׁיר־מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת לַיהוָה וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃
15.1 נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָלֲלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים׃
15.3 יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ׃
15.9 אָמַר אוֹיֵב אֶרְדֹּף אַשִּׂיג אֲחַלֵּק שָׁלָל תִּמְלָאֵמוֹ נַפְשִׁי אָרִיק חַרְבִּי תּוֹרִישֵׁמוֹ יָדִי׃
15.17 תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃
15.18 יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃
16.4 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן־הַשָּׁמָיִם וְיָצָא הָעָם וְלָקְטוּ דְּבַר־יוֹם בְּיוֹמוֹ לְמַעַן אֲנַסֶּנּוּ הֲיֵלֵךְ בְּתוֹרָתִי אִם־לֹא׃
16.7 וּבֹקֶר וּרְאִיתֶם אֶת־כְּבוֹד יְהוָה בְּשָׁמְעוֹ אֶת־תְּלֻנֹּתֵיכֶם עַל־יְהוָה וְנַחְנוּ מָה כִּי תלונו תַלִּינוּ עָלֵינוּ׃ 16.8 וַיֹּאמֶר מֹשֶׁה בְּתֵת יְהוָה לָכֶם בָּעֶרֶב בָּשָׂר לֶאֱכֹל וְלֶחֶם בַּבֹּקֶר לִשְׂבֹּעַ בִּשְׁמֹעַ יְהוָה אֶת־תְּלֻנֹּתֵיכֶם אֲשֶׁר־אַתֶּם מַלִּינִם עָלָיו וְנַחְנוּ מָה לֹא־עָלֵינוּ תְלֻנֹּתֵיכֶם כִּי עַל־יְהוָה׃ 16.9 וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן אֱמֹר אֶל־כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל קִרְבוּ לִפְנֵי יְהוָה כִּי שָׁמַע אֵת תְּלֻנֹּתֵיכֶם׃' 19.18 וְהַר סִינַי עָשַׁן כֻּלּוֹ מִפְּנֵי אֲשֶׁר יָרַד עָלָיו יְהוָה בָּאֵשׁ וַיַּעַל עֲשָׁנוֹ כְּעֶשֶׁן הַכִּבְשָׁן וַיֶּחֱרַד כָּל־הָהָר מְאֹד׃
24.15 וַיַּעַל מֹשֶׁה אֶל־הָהָר וַיְכַס הֶעָנָן אֶת־הָהָר׃ 24.16 וַיִּשְׁכֹּן כְּבוֹד־יְהוָה עַל־הַר סִינַי וַיְכַסֵּהוּ הֶעָנָן שֵׁשֶׁת יָמִים וַיִּקְרָא אֶל־מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי מִתּוֹךְ הֶעָנָן׃ 24.17 וּמַרְאֵה כְּבוֹד יְהוָה כְּאֵשׁ אֹכֶלֶת בְּרֹאשׁ הָהָר לְעֵינֵי בְּנֵי יִשְׂרָאֵל׃
27.2 וְאַתָּה תְּצַוֶּה אֶת־בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית לַמָּאוֹר לְהַעֲלֹת נֵר תָּמִיד׃
27.2 וְעָשִׂיתָ קַרְנֹתָיו עַל אַרְבַּע פִּנֹּתָיו מִמֶּנּוּ תִּהְיֶיןָ קַרְנֹתָיו וְצִפִּיתָ אֹתוֹ נְחֹשֶׁת׃
32.23 וַיֹּאמְרוּ לִי עֲשֵׂה־לָנוּ אֱלֹהִים אֲשֶׁר יֵלְכוּ לְפָנֵינוּ כִּי־זֶה מֹשֶׁה הָאִישׁ אֲשֶׁר הֶעֱלָנוּ מֵאֶרֶץ מִצְרַיִם לֹא יָדַעְנוּ מֶה־הָיָה לוֹ׃ 32.24 וָאֹמַר לָהֶם לְמִי זָהָב הִתְפָּרָקוּ וַיִּתְּנוּ־לִי וָאַשְׁלִכֵהוּ בָאֵשׁ וַיֵּצֵא הָעֵגֶל הַזֶּה׃ 32.25 וַיַּרְא מֹשֶׁה אֶת־הָעָם כִּי פָרֻעַ הוּא כִּי־פְרָעֹה אַהֲרֹן לְשִׁמְצָה בְּקָמֵיהֶם׃
33.11 וְדִבֶּר יְהוָה אֶל־מֹשֶׁה פָּנִים אֶל־פָּנִים כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל־רֵעֵהוּ וְשָׁב אֶל־הַמַּחֲנֶה וּמְשָׁרְתוֹ יְהוֹשֻׁעַ בִּן־נוּן נַעַר לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל׃
34.11 שְׁמָר־לְךָ אֵת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם הִנְנִי גֹרֵשׁ מִפָּנֶיךָ אֶת־הָאֱמֹרִי וְהַכְּנַעֲנִי וְהַחִתִּי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃ 34.12 הִשָּׁמֶר לְךָ פֶּן־תִּכְרֹת בְּרִית לְיוֹשֵׁב הָאָרֶץ אֲשֶׁר אַתָּה בָּא עָלֶיהָ פֶּן־יִהְיֶה לְמוֹקֵשׁ בְּקִרְבֶּךָ׃ 34.13 כִּי אֶת־מִזְבְּחֹתָם תִּתֹּצוּן וְאֶת־מַצֵּבֹתָם תְּשַׁבֵּרוּן וְאֶת־אֲשֵׁרָיו תִּכְרֹתוּן׃ 34.14 כִּי לֹא תִשְׁתַּחֲוֶה לְאֵל אַחֵר כִּי יְהוָה קַנָּא שְׁמוֹ אֵל קַנָּא הוּא׃ 34.15 פֶּן־תִּכְרֹת בְּרִית לְיוֹשֵׁב הָאָרֶץ וְזָנוּ אַחֲרֵי אֱלֹהֵיהֶם וְזָבְחוּ לֵאלֹהֵיהֶם וְקָרָא לְךָ וְאָכַלְתָּ מִזִּבְחוֹ׃ 34.16 וְלָקַחְתָּ מִבְּנֹתָיו לְבָנֶיךָ וְזָנוּ בְנֹתָיו אַחֲרֵי אֱלֹהֵיהֶן וְהִזְנוּ אֶת־בָּנֶיךָ אַחֲרֵי אֱלֹהֵיהֶן׃'' None | sup>
2.15 Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian; and he sat down by a well.
3.5 And He said: ‘Draw not nigh hither; put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.’
15.1 Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying: I will sing unto the LORD, for He is highly exalted; The horse and his rider hath He thrown into the sea.
15.3 The LORD is a man of war, The LORD is His name.
15.9 The enemy said: ‘I will pursue, I will overtake, I will divide the spoil; My lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.’
15.17 Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established.
15.18 The LORD shall reign for ever and ever.
16.4 Then said the LORD unto Moses: ‘Behold, I will cause to rain bread from heaven for you; and the people shall go out and gather a day’s portion every day, that I may prove them, whether they will walk in My law, or not.
16.7 and in the morning, then ye shall see the glory of the LORD; for that He hath heard your murmurings against the LORD; and what are we, that ye murmur against us?’ 16.8 And Moses said: ‘This shall be, when the LORD shall give you in the evening flesh to eat, and in the morning bread to the full; for that the LORD heareth your murmurings which ye murmur against Him; and what are we? your murmurings are not against us, but against the LORD.’ 16.9 And Moses said unto Aaron: ‘Say unto all the congregation of the children of Israel: Come near before the LORD; for He hath heard your murmurings.’ 16.10 And it came to pass, as Aaron spoke unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the LORD appeared in the cloud.
19.18 Now mount Sinai was altogether on smoke, because the LORD descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.
20.20 Ye shall not make with Me—gods of silver, or gods of gold, ye shall not make unto you.
24.15 And Moses went up into the mount, and the cloud covered the mount. 24.16 And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days; and the seventh day He called unto Moses out of the midst of the cloud. 24.17 And the appearance of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel.
27.2 And thou shalt make the horns of it upon the four corners thereof; the horns thereof shall be of one piece with it; and thou shalt overlay it with brass.
27.20 And thou shalt command the children of Israel, that they bring unto thee pure olive oil beaten for the light, to cause a lamp to burn continually.
32.23 So they said unto me: Make us a god, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we know not what is become of him. 32.24 And I said unto them: Whosoever hath any gold, let them break it off; so they gave it me; and I cast it into the fire, and there came out this calf.’ 32.25 And when Moses saw that the people were broken loose—for Aaron had let them loose for a derision among their enemies—
33.11 And the LORD spoke unto Moses face to face, as a man speaketh unto his friend. And he would return into the camp; but his minister Joshua, the son of Nun, a young man, departed not out of the Tent.
34.11 Observe thou that which I am commanding thee this day; behold, I am driving out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite. 34.12 Take heed to thyself, lest thou make a covet with the inhabitants of the land whither thou goest, lest they be for a snare in the midst of thee. 34.13 But ye shall break down their altars, and dash in pieces their pillars, and ye shall cut down their Asherim. 34.14 For thou shalt bow down to no other god; for the LORD, whose name is Jealous, is a jealous God; 34.15 lest thou make a covet with the inhabitants of the land, and they go astray after their gods, and do sacrifice unto their gods, and they call thee, and thou eat of their sacrifice; 34.16 and thou take of their daughters unto thy sons, and their daughters go astray after their gods, and make thy sons go astray after their gods.' ' None |
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4. Hebrew Bible, Genesis, 2.7-2.8, 2.25, 3.6-3.9, 3.14-3.15, 3.24, 4.2, 4.11, 5.24, 9.20, 15.1, 15.5, 15.10, 17.17, 20.3-20.7, 26.5, 28.10-28.22, 32.25, 39.10, 49.8-49.10 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Adam and Eve, biblical figures • Artemis, goddess and cult, Cult figure/statue • Authority, Figures • Bible, literal and figurative interpretation of • Bultmann, on figural reading • Demetrius, Chronographer, Patriarchs as historical figures • Dream figures • Dream figures, angels • Dream figures, human • Family resemblances, in figural reading • Fig • Figs • Figural reading, Auerbach on • Figural reading, Frei on • Figural reading, and figurative nonliterality • Figural reading, and literal reading • Figural reading, family resemblances in • Figural relations, extension of literal sense • Frei, Hans, on figural reading • Hecataeus of Abdera, Mythical figures • Homer, Odysseus, figure, character • Jesus, as secondary figure • Joseph (biblical figure) • Judah (biblical figure) • Judas, as Abraham-like figure • Judith, symbolic figure • Literal sense, figural extension of • Mosaic law, as embodied by early biblical figures • Nonliterality, figurative • Religion (Minoan), images of figures sleeping on stones • Samuel (biblical figure) • Satan, Satanic figure • Women, marginal figure of • biblical figures • fig leaves • figures of speech • figures of speech, apostrophe • figures of speech, asyndeton • figures of speech, chiasmus • figures of speech, fictional opponent • figures of speech, hendiadys • figures of speech, metaphor • figures of speech, oxymoron • figures of speech, paradox • figures of speech, personification • figures of speech, polysyndeton • figures of speech, rhetorical question • figures of speech, sententia • figures of speech, synonyms • figures of speech, tricolon • idolatry, figured as adultery • laws, biblical figures as • male lover, as figure of God • symbolic interpretation, of biblical figures
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 7, 136, 397; Champion (2022), Dorotheus of Gaza and Ascetic Education, 31, 32; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 146; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 25, 32, 39, 96, 110, 111, 113, 114, 118, 125, 126, 130, 133, 137, 142, 143, 158, 159, 160, 168, 169, 171, 172, 178, 180, 183, 193, 200, 201, 203, 211, 218, 230, 238, 239, 247, 249, 251, 255, 263; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 33, 86, 94, 122, 140, 141, 143, 153, 176, 192, 203, 207, 287; Gera (2014), Judith, 406; Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 130; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 227; Levine (2005), The Ancient Synagogue, The First Thousand Years, 254; Levison (2023), The Greek Life of Adam and Eve. 248, 249, 267, 484, 485, 573, 574, 585, 593, 1040; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 75, 335, 358; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 123, 152, 177, 371; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 63; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 208; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 18; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 70; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 114, 118; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 124; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 124; Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 96; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 196, 209; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 144, 146, 147
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2.7 וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 2.8 וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃
2.25 וַיִּהְיוּ שְׁנֵיהֶם עֲרוּמִּים הָאָדָם וְאִשְׁתּוֹ וְלֹא יִתְבֹּשָׁשׁוּ׃
3.6 וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה־הוּא לָעֵינַיִם וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל וַתִּתֵּן גַּם־לְאִישָׁהּ עִמָּהּ וַיֹּאכַל׃ 3.7 וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם וַיִּתְפְּרוּ עֲלֵה תְאֵנָה וַיַּעֲשׂוּ לָהֶם חֲגֹרֹת׃ 3.8 וַיִּשְׁמְעוּ אֶת־קוֹל יְהוָה אֱלֹהִים מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיּוֹם וַיִּתְחַבֵּא הָאָדָם וְאִשְׁתּוֹ מִפְּנֵי יְהוָה אֱלֹהִים בְּתוֹךְ עֵץ הַגָּן׃ 3.9 וַיִּקְרָא יְהוָה אֱלֹהִים אֶל־הָאָדָם וַיֹּאמֶר לוֹ אַיֶּכָּה׃
3.14 וַיֹּאמֶר יְהֹוָה אֱלֹהִים אֶל־הַנָּחָשׁ כִּי עָשִׂיתָ זֹּאת אָרוּר אַתָּה מִכָּל־הַבְּהֵמָה וּמִכֹּל חַיַּת הַשָּׂדֶה עַל־גְּחֹנְךָ תֵלֵךְ וְעָפָר תֹּאכַל כָּל־יְמֵי חַיֶּיךָ׃ 3.15 וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה וּבֵין זַרְעֲךָ וּבֵין זַרְעָהּ הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב׃
3.24 וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃
4.2 וַתֵּלֶד עָדָה אֶת־יָבָל הוּא הָיָה אֲבִי יֹשֵׁב אֹהֶל וּמִקְנֶה׃
4.2 וַתֹּסֶף לָלֶדֶת אֶת־אָחִיו אֶת־הָבֶל וַיְהִי־הֶבֶל רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָה׃
4.11 וְעַתָּה אָרוּר אָתָּה מִן־הָאֲדָמָה אֲשֶׁר פָּצְתָה אֶת־פִּיהָ לָקַחַת אֶת־דְּמֵי אָחִיךָ מִיָּדֶךָ׃
5.24 וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃' 15.1 אַחַר הַדְּבָרִים הָאֵלֶּה הָיָה דְבַר־יְהוָה אֶל־אַבְרָם בַּמַּחֲזֶה לֵאמֹר אַל־תִּירָא אַבְרָם אָנֹכִי מָגֵן לָךְ שְׂכָרְךָ הַרְבֵּה מְאֹד׃
15.1 וַיִּקַּח־לוֹ אֶת־כָּל־אֵלֶּה וַיְבַתֵּר אֹתָם בַּתָּוֶךְ וַיִּתֵּן אִישׁ־בִּתְרוֹ לִקְרַאת רֵעֵהוּ וְאֶת־הַצִפֹּר לֹא בָתָר׃
15.5 וַיּוֹצֵא אֹתוֹ הַחוּצָה וַיֹּאמֶר הַבֶּט־נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים אִם־תּוּכַל לִסְפֹּר אֹתָם וַיֹּאמֶר לוֹ כֹּה יִהְיֶה זַרְעֶךָ׃
17.17 וַיִּפֹּל אַבְרָהָם עַל־פָּנָיו וַיִּצְחָק וַיֹּאמֶר בְּלִבּוֹ הַלְּבֶן מֵאָה־שָׁנָה יִוָּלֵד וְאִם־שָׂרָה הֲבַת־תִּשְׁעִים שָׁנָה תֵּלֵד׃
20.3 וַיָּבֹא אֱלֹהִים אֶל־אֲבִימֶלֶךְ בַּחֲלוֹם הַלָּיְלָה וַיֹּאמֶר לוֹ הִנְּךָ מֵת עַל־הָאִשָּׁה אֲשֶׁר־לָקַחְתָּ וְהִוא בְּעֻלַת בָּעַל׃ 20.4 וַאֲבִימֶלֶךְ לֹא קָרַב אֵלֶיהָ וַיֹּאמַר אֲדֹנָי הֲגוֹי גַּם־צַדִּיק תַּהֲרֹג׃ 20.5 הֲלֹא הוּא אָמַר־לִי אֲחֹתִי הִוא וְהִיא־גַם־הִוא אָמְרָה אָחִי הוּא בְּתָם־לְבָבִי וּבְנִקְיֹן כַּפַּי עָשִׂיתִי זֹאת׃ 20.6 וַיֹּאמֶר אֵלָיו הָאֱלֹהִים בַּחֲלֹם גַּם אָנֹכִי יָדַעְתִּי כִּי בְתָם־לְבָבְךָ עָשִׂיתָ זֹּאת וָאֶחְשֹׂךְ גַּם־אָנֹכִי אוֹתְךָ מֵחֲטוֹ־לִי עַל־כֵּן לֹא־נְתַתִּיךָ לִנְגֹּעַ אֵלֶיהָ׃ 20.7 וְעַתָּה הָשֵׁב אֵשֶׁת־הָאִישׁ כִּי־נָבִיא הוּא וְיִתְפַּלֵּל בַּעַדְךָ וֶחְיֵה וְאִם־אֵינְךָ מֵשִׁיב דַּע כִּי־מוֹת תָּמוּת אַתָּה וְכָל־אֲשֶׁר־לָךְ׃
26.5 עֵקֶב אֲשֶׁר־שָׁמַע אַבְרָהָם בְּקֹלִי וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֺתַי חֻקּוֹתַי וְתוֹרֹתָי׃ 28.11 וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי־בָא הַשֶּׁמֶשׁ וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וַיָּשֶׂם מְרַאֲשֹׁתָיו וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא׃ 28.12 וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ׃ 28.13 וְהִנֵּה יְהוָה נִצָּב עָלָיו וַיֹּאמַר אֲנִי יְהוָה אֱלֹהֵי אַבְרָהָם אָבִיךָ וֵאלֹהֵי יִצְחָק הָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ לְךָ אֶתְּנֶנָּה וּלְזַרְעֶךָ׃ 28.14 וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ וּפָרַצְתָּ יָמָּה וָקֵדְמָה וְצָפֹנָה וָנֶגְבָּה וְנִבְרֲכוּ בְךָ כָּל־מִשְׁפְּחֹת הָאֲדָמָה וּבְזַרְעֶךָ׃ 28.15 וְהִנֵּה אָנֹכִי עִמָּךְ וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר־תֵּלֵךְ וַהֲשִׁבֹתִיךָ אֶל־הָאֲדָמָה הַזֹּאת כִּי לֹא אֶעֱזָבְךָ עַד אֲשֶׁר אִם־עָשִׂיתִי אֵת אֲשֶׁר־דִּבַּרְתִּי לָךְ׃ 28.16 וַיִּיקַץ יַעֲקֹב מִשְּׁנָתוֹ וַיֹּאמֶר אָכֵן יֵשׁ יְהוָה בַּמָּקוֹם הַזֶּה וְאָנֹכִי לֹא יָדָעְתִּי׃ 28.17 וַיִּירָא וַיֹּאמַר מַה־נּוֹרָא הַמָּקוֹם הַזֶּה אֵין זֶה כִּי אִם־בֵּית אֱלֹהִים וְזֶה שַׁעַר הַשָּׁמָיִם׃ 28.18 וַיַּשְׁכֵּם יַעֲקֹב בַּבֹּקֶר וַיִּקַּח אֶת־הָאֶבֶן אֲשֶׁר־שָׂם מְרַאֲשֹׁתָיו וַיָּשֶׂם אֹתָהּ מַצֵּבָה וַיִּצֹק שֶׁמֶן עַל־רֹאשָׁהּ׃ 28.19 וַיִּקְרָא אֶת־שֵׁם־הַמָּקוֹם הַהוּא בֵּית־אֵל וְאוּלָם לוּז שֵׁם־הָעִיר לָרִאשֹׁנָה׃ 28.21 וְשַׁבְתִּי בְשָׁלוֹם אֶל־בֵּית אָבִי וְהָיָה יְהוָה לִי לֵאלֹהִים׃ 28.22 וְהָאֶבֶן הַזֹּאת אֲשֶׁר־שַׂמְתִּי מַצֵּבָה יִהְיֶה בֵּית אֱלֹהִים וְכֹל אֲשֶׁר תִּתֶּן־לִי עַשֵּׂר אֲעַשְּׂרֶנּוּ לָךְ׃ 3
2.25 וַיִּוָּתֵר יַעֲקֹב לְבַדּוֹ וַיֵּאָבֵק אִישׁ עִמּוֹ עַד עֲלוֹת הַשָּׁחַר׃
49.8 יְהוּדָה אַתָּה יוֹדוּךָ אַחֶיךָ יָדְךָ בְּעֹרֶף אֹיְבֶיךָ יִשְׁתַּחֲוּוּ לְךָ בְּנֵי אָבִיךָ׃ 49.9 גּוּר אַרְיֵה יְהוּדָה מִטֶּרֶף בְּנִי עָלִיתָ כָּרַע רָבַץ כְּאַרְיֵה וּכְלָבִיא מִי יְקִימֶנּוּ׃'' None | sup>
2.7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. 2.8 And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed.
2.25 And they were both naked, the man and his wife, and were not ashamed.
3.6 And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat. 3.7 And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves girdles. 3.8 And they heard the voice of the LORD God walking in the garden toward the cool of the day; and the man and his wife hid themselves from the presence of the LORD God amongst the trees of the garden. 3.9 And the LORD God called unto the man, and said unto him: ‘Where art thou?’
3.14 And the LORD God said unto the serpent: ‘Because thou hast done this, cursed art thou from among all cattle, and from among all beasts of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life. 3.15 And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise thy head, and thou shalt bruise their heel.’
3.24 So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life.
4.2 And again she bore his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.
4.11 And now cursed art thou from the ground, which hath opened her mouth to receive thy brother’s blood from thy hand.
5.24 And Enoch walked with God, and he was not; for God took him.
9.20 And Noah, the man of the land, began and planted a vineyard.
15.1 After these things the word of the LORD came unto Abram in a vision, saying: ‘Fear not, Abram, I am thy shield, thy reward shall be exceeding great.’
15.5 And He brought him forth abroad, and said: ‘Look now toward heaven, and count the stars, if thou be able to count them’; and He said unto him: ‘So shall thy seed be.’
15.10 And he took him all these, and divided them in the midst, and laid each half over against the other; but the birds divided he not.
17.17 Then Abraham fell upon his face, and laughed, and said in his heart: ‘Shall a child be born unto him that is a hundred years old? and shall Sarah, that is ninety years old, bear?’
20.3 But God came to Abimelech in a dream of the night, and said to him: ‘Behold, thou shalt die, because of the woman whom thou hast taken; for she is a man’s wife.’ 20.4 Now Abimelech had not come near her; and he said: ‘Lord, wilt Thou slay even a righteous nation? 20.5 Said he not himself unto me: She is my sister? and she, even she herself said: He is my brother. In the simplicity of my heart and the innocency of my hands have I done this.’ 20.6 And God said unto him in the dream: ‘Yea, I know that in the simplicity of thy heart thou hast done this, and I also withheld thee from sinning against Me. Therefore suffered I thee not to touch her. 20.7 Now therefore restore the man’s wife; for he is a prophet, and he shall pray for thee, and thou shalt live; and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine.’
26.5 because that Abraham hearkened to My voice, and kept My charge, My commandments, My statutes, and My laws.’
28.10 And Jacob went out from Beer-sheba, and went toward Haran. 28.11 And he lighted upon the place, and tarried there all night, because the sun was set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep. 28.12 And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it. 28.13 And, behold, the LORD stood beside him, and said: ‘I am the LORD, the God of Abraham thy father, and the God of Isaac. The land whereon thou liest, to thee will I give it, and to thy seed. 28.14 And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south. And in thee and in thy seed shall all the families of the earth be blessed. 28.15 And, behold, I am with thee, and will keep thee whithersoever thou goest, and will bring thee back into this land; for I will not leave thee, until I have done that which I have spoken to thee of.’ 28.16 And Jacob awaked out of his sleep, and he said: ‘Surely the LORD is in this place; and I knew it not.’ 28.17 And he was afraid, and said: ‘How full of awe is this place! this is none other than the house of God, and this is the gate of heaven.’ 28.18 And Jacob rose up early in the morning, and took the stone that he had put under his head, and set it up for a pillar, and poured oil upon the top of it. 28.19 And he called the name of that place Beth-el, but the name of the city was Luz at the first. 28.20 And Jacob vowed a vow, saying: ‘If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, 28.21 o that I come back to my father’s house in peace, then shall the LORD be my God, 28.22 and this stone, which I have set up for a pillar, shall be God’s house; and of all that Thou shalt give me I will surely give the tenth unto Thee.’ 3
2.25 And Jacob was left alone; and there wrestled a man with him until the breaking of the day.
39.10 And it came to pass, as she spoke to Joseph day by day, that he hearkened not unto her, to lie by her, or to be with her.
49.8 Judah, thee shall thy brethren praise; Thy hand shall be on the neck of thine enemies; Thy father’s sons shall bow down before thee. 49.9 Judah is a lion’s whelp; From the prey, my son, thou art gone up. He stooped down, he couched as a lion, And as a lioness; who shall rouse him up? 49.10 The sceptre shall not depart from Judah, Nor the ruler’s staff from between his feet, As long as men come to Shiloh; And unto him shall the obedience of the peoples be.' ' None |
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5. Hebrew Bible, Leviticus, 11.4, 19.24 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Exegesis, figurative • figures of speech, paradox • figures of speech, synonyms • figures of speech, tricolon • laws, biblical figures as • symbolic interpretation, of biblical figures
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 7; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 458; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 230; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 25, 239, 244, 247, 248
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11.4 אַךְ אֶת־זֶה לֹא תֹאכְלוּ מִמַּעֲלֵי הַגֵּרָה וּמִמַּפְרִיסֵי הַפַּרְסָה אֶת־הַגָּמָל כִּי־מַעֲלֵה גֵרָה הוּא וּפַרְסָה אֵינֶנּוּ מַפְרִיס טָמֵא הוּא לָכֶם׃
11.4 וְהָאֹכֵל מִנִּבְלָתָהּ יְכַבֵּס בְּגָדָיו וְטָמֵא עַד־הָעָרֶב וְהַנֹּשֵׂא אֶת־נִבְלָתָהּ יְכַבֵּס בְּגָדָיו וְטָמֵא עַד־הָעָרֶב׃
19.24 וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃'' None | sup>
11.4 Nevertheless these shall ye not eat of them that only chew the cud, or of them that only part the hoof: the camel, because he cheweth the cud but parteth not the hoof, he is unclean unto you.
19.24 And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD.'' None |
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6. Hebrew Bible, Numbers, 12.1-12.15, 17.13, 21.17-21.19, 25.8, 25.12 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Authority, Figures • Dream figures, human • Qumran literature, leadership figures • exemplary figures • figure • intermarriage, biblical figures
Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 110, 119; Flatto (2021), The Crown and the Courts, 70; Gera (2014), Judith, 303; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 114, 116; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 371; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 140
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12.1 וְהֶעָנָן סָר מֵעַל הָאֹהֶל וְהִנֵּה מִרְיָם מְצֹרַעַת כַּשָּׁלֶג וַיִּפֶן אַהֲרֹן אֶל־מִרְיָם וְהִנֵּה מְצֹרָעַת׃
12.1 וַתְּדַבֵּר מִרְיָם וְאַהֲרֹן בְּמֹשֶׁה עַל־אֹדוֹת הָאִשָּׁה הַכֻּשִׁית אֲשֶׁר לָקָח כִּי־אִשָּׁה כֻשִׁית לָקָח׃ 12.2 וַיֹּאמְרוּ הֲרַק אַךְ־בְּמֹשֶׁה דִּבֶּר יְהוָה הֲלֹא גַּם־בָּנוּ דִבֵּר וַיִּשְׁמַע יְהוָה׃ 12.3 וְהָאִישׁ מֹשֶׁה ענו עָנָיו מְאֹד מִכֹּל הָאָדָם אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃ 12.4 וַיֹּאמֶר יְהוָה פִּתְאֹם אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן וְאֶל־מִרְיָם צְאוּ שְׁלָשְׁתְּכֶם אֶל־אֹהֶל מוֹעֵד וַיֵּצְאוּ שְׁלָשְׁתָּם׃ 12.5 וַיֵּרֶד יְהוָה בְּעַמּוּד עָנָן וַיַּעֲמֹד פֶּתַח הָאֹהֶל וַיִּקְרָא אַהֲרֹן וּמִרְיָם וַיֵּצְאוּ שְׁנֵיהֶם׃ 12.6 וַיֹּאמֶר שִׁמְעוּ־נָא דְבָרָי אִם־יִהְיֶה נְבִיאֲכֶם יְהוָה בַּמַּרְאָה אֵלָיו אֶתְוַדָּע בַּחֲלוֹם אֲדַבֶּר־בּוֹ׃ 12.7 לֹא־כֵן עַבְדִּי מֹשֶׁה בְּכָל־בֵּיתִי נֶאֱמָן הוּא׃ 12.8 פֶּה אֶל־פֶּה אֲדַבֶּר־בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת יְהוָה יַבִּיט וּמַדּוּעַ לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְמֹשֶׁה׃ 12.9 וַיִּחַר אַף יְהוָה בָּם וַיֵּלַךְ׃' 12.11 וַיֹּאמֶר אַהֲרֹן אֶל־מֹשֶׁה בִּי אֲדֹנִי אַל־נָא תָשֵׁת עָלֵינוּ חַטָּאת אֲשֶׁר נוֹאַלְנוּ וַאֲשֶׁר חָטָאנוּ׃
12.12 אַל־נָא תְהִי כַּמֵּת אֲשֶׁר בְּצֵאתוֹ מֵרֶחֶם אִמּוֹ וַיֵּאָכֵל חֲצִי בְשָׂרוֹ׃
12.13 וַיִּצְעַק מֹשֶׁה אֶל־יְהוָה לֵאמֹר אֵל נָא רְפָא נָא לָהּ׃
12.14 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאָבִיהָ יָרֹק יָרַק בְּפָנֶיהָ הֲלֹא תִכָּלֵם שִׁבְעַת יָמִים תִּסָּגֵר שִׁבְעַת יָמִים מִחוּץ לַמַּחֲנֶה וְאַחַר תֵּאָסֵף׃
12.15 וַתִּסָּגֵר מִרְיָם מִחוּץ לַמַּחֲנֶה שִׁבְעַת יָמִים וְהָעָם לֹא נָסַע עַד־הֵאָסֵף מִרְיָם׃
17.13 וַיַּעֲמֹד בֵּין־הַמֵּתִים וּבֵין הַחַיִּים וַתֵּעָצַר הַמַּגֵּפָה׃
21.17 אָז יָשִׁיר יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת עֲלִי בְאֵר עֱנוּ־לָהּ׃ 21.18 בְּאֵר חֲפָרוּהָ שָׂרִים כָּרוּהָ נְדִיבֵי הָעָם בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם וּמִמִּדְבָּר מַתָּנָה׃
25.8 וַיָּבֹא אַחַר אִישׁ־יִשְׂרָאֵל אֶל־הַקֻּבָּה וַיִּדְקֹר אֶת־שְׁנֵיהֶם אֵת אִישׁ יִשְׂרָאֵל וְאֶת־הָאִשָּׁה אֶל־קֳבָתָהּ וַתֵּעָצַר הַמַּגֵּפָה מֵעַל בְּנֵי יִשְׂרָאֵל׃
25.12 לָכֵן אֱמֹר הִנְנִי נֹתֵן לוֹ אֶת־בְּרִיתִי שָׁלוֹם׃'' None | sup>
12.1 And Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married; for he had married a Cushite woman. 12.2 And they said: ‘Hath the LORD indeed spoken only with Moses? hath He not spoken also with us?’ And the LORD heard it.— 12.3 Now the man Moses was very meek, above all the men that were upon the face of the earth.— 12.4 And the LORD spoke suddenly unto Moses, and unto Aaron, and unto Miriam: ‘Come out ye three unto the tent of meeting.’ And they three came out. 12.5 And the LORD came down in a pillar of cloud, and stood at the door of the Tent, and called Aaron and Miriam; and they both came forth. 12.6 And He said: ‘Hear now My words: if there be a prophet among you, I the LORD do make Myself known unto him in a vision, I do speak with him in a dream. 12.7 My servant Moses is not so; he is trusted in all My house; 12.8 with him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the LORD doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’ 12.9 And the anger of the LORD was kindled against them; and He departed.
12.10 And when the cloud was removed from over the Tent, behold, Miriam was leprous, as white as snow; and Aaron looked upon Miriam; and, behold, she was leprous.
12.11 And Aaron said unto Moses: ‘Oh my lord, lay not, I pray thee, sin upon us, for that we have done foolishly, and for that we have sinned.
12.12 Let her not, I pray, be as one dead, of whom the flesh is half consumed when he cometh out of his mother’s womb.’
12.13 And Moses cried unto the LORD, saying: ‘Heal her now, O God, I beseech Thee.’
12.14 And the LORD said unto Moses: ‘If her father had but spit in her face, should she not hide in shame seven days? let her be shut up without the camp seven days, and after that she shall be brought in again.’
12.15 And Miriam was shut up without the camp seven days; and the people journeyed not till Miriam was brought in again.
17.13 And he stood between the dead and the living; and the plague was stayed.
21.17 Then sang Israel this song: Spring up, O well—sing ye unto it— 21.18 The well, which the princes digged, Which the nobles of the people delved, With the sceptre, and with their staves. And from the wilderness to Mattanah;
25.8 And he went after the man of Israel into the chamber, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel.
25.12 Wherefore say: Behold, I give unto him My covet of peace;' ' None |
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7. Hebrew Bible, Proverbs, 3.18, 7.12-7.13, 24.33, 27.18 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Daniel, figure of • Fig • Figs • Figs, parable of the sprouting of • Prophets, Jewish, figures in • allegory, figurative • educational metaphor, fig tree • figures (literary)
Found in books: Damm (2018), Religions and Education in Antiquity, 48; Estes (2020), The Tree of Life, 206; Gera (2014), Judith, 289; Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 131; Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 59; Levison (2023), The Greek Life of Adam and Eve. 929
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3.18 עֵץ־חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר׃
7.12 פַּעַם בַּחוּץ פַּעַם בָּרְחֹבוֹת וְאֵצֶל כָּל־פִּנָּה תֶאֱרֹב׃ 7.13 וְהֶחֱזִיקָה בּוֹ וְנָשְׁקָה־לּוֹ הֵעֵזָה פָנֶיהָ וַתֹּאמַר לוֹ׃
27.18 נֹצֵר תְּאֵנָה יֹאכַל פִּרְיָהּ וְשֹׁמֵר אֲדֹנָיו יְכֻבָּד׃' ' None | sup>
3.18 She is a tree of life to them that lay hold upon her, And happy is every one that holdest her fast.
7.12 Now she is in the streets, now in the broad places, And lieth in wait at every corner. 7.13 So she caught him, and kissed him, And with an impudent face she said unto him:
27.18 Whoso keepeth the fig-tree shall eat the fruit thereof; And he that waiteth on his master shall be honoured.' ' None |
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8. Hebrew Bible, Psalms, 5.2, 73.14, 106.30 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Artemis, goddess and cult, Cult figure/statue • Daniel, figure of • Exegesis, figurative • breasts, as figure of Moses and Aaron • exemplary figures • figurative language • figure • memory figures
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 511, 512; Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 109, 188; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 110; Gera (2014), Judith, 284; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 227; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 138, 139; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 188
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73.14 וָאֱהִי נָגוּעַ כָּל־הַיּוֹם וְתוֹכַחְתִּי לַבְּקָרִים׃' ' None | sup>
73.14 For all the day have I been plagued, And my chastisement came every morning.
106.30 Then stood up Phinehas, and wrought judgment, And so the plague was stayed.' ' None |
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9. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Daniel, figure of • Satan, Satanic figure
Found in books: Gera (2014), Judith, 75; Levison (2023), The Greek Life of Adam and Eve. 267
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10. Hebrew Bible, 1 Samuel, 2.33, 3.3, 3.21, 28.8 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Bible, literal and figurative interpretation of • Dream figures, human • Fig • Judith, symbolic figure • Samuel (biblical figure) • Satan, Satanic figure
Found in books: Gera (2014), Judith, 328; Levine (2005), The Ancient Synagogue, The First Thousand Years, 356; Levison (2023), The Greek Life of Adam and Eve. 267, 585; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 371; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 209
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2.33 וְאִישׁ לֹא־אַכְרִית לְךָ מֵעִם מִזְבְּחִי לְכַלּוֹת אֶת־עֵינֶיךָ וְלַאֲדִיב אֶת־נַפְשֶׁךָ וְכָל־מַרְבִּית בֵּיתְךָ יָמוּתוּ אֲנָשִׁים׃
3.3 וְנֵר אֱלֹהִים טֶרֶם יִכְבֶּה וּשְׁמוּאֵל שֹׁכֵב בְּהֵיכַל יְהוָה אֲשֶׁר־שָׁם אֲרוֹן אֱלֹהִים׃
28.8 וַיִּתְחַפֵּשׂ שָׁאוּל וַיִּלְבַּשׁ בְּגָדִים אֲחֵרִים וַיֵּלֶךְ הוּא וּשְׁנֵי אֲנָשִׁים עִמּוֹ וַיָּבֹאוּ אֶל־הָאִשָּׁה לָיְלָה וַיֹּאמֶר קסומי־קָסֳמִי־ נָא לִי בָּאוֹב וְהַעֲלִי לִי אֵת אֲשֶׁר־אֹמַר אֵלָיִךְ׃' ' None | sup>
2.33 And thy descendants shall I not cut off from my altar, but they shall be there to consume thy eyes, and to grieve thy heart: and all the greater folk of thy house shall die in the flower of their age.
3.3 and the lamp of God had not yet gone out in the temple of the Lord, where the ark of God was, and Shemu᾽el was laid down to sleep;
28.8 And Sha᾽ul disguised himself, and put on other clothes, and he went, and two men with him, and they came to the woman by night: and he said, I pray thee, divine for me by means of the familiar spirit, and bring him up for me, whom I shall name to thee.' ' None |
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11. Hebrew Bible, 2 Kings, 18.4 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • exemplary figures • seals, figural art
Found in books: Gera (2014), Judith, 298; Levine (2005), The Ancient Synagogue, The First Thousand Years, 225
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18.4 הוּא הֵסִיר אֶת־הַבָּמוֹת וְשִׁבַּר אֶת־הַמַּצֵּבֹת וְכָרַת אֶת־הָאֲשֵׁרָה וְכִתַּת נְחַשׁ הַנְּחֹשֶׁת אֲשֶׁר־עָשָׂה מֹשֶׁה כִּי עַד־הַיָּמִים הָהֵמָּה הָיוּ בְנֵי־יִשְׂרָאֵל מְקַטְּרִים לוֹ וַיִּקְרָא־לוֹ נְחֻשְׁתָּן׃'' None | sup>
18.4 He removed the high places, and broke the pillars, and cut down the Asherah; and he broke in pieces the brazen serpent that Moses had made; for unto those days the children of Israel did offer to it; and it was called Nehushtan.'' None |
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12. Hebrew Bible, 2 Samuel, 7.9-7.13, 11.2-11.3, 20.3 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Bible, literal and figurative interpretation of • Daniel, figure of • David (Biblical Figure) • Judith, symbolic figure • intermarriage, biblical figures • mediatory figures
Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 31; Gera (2014), Judith, 256, 331, 368, 473; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 117; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 74; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 209
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7.9 וָאֶהְיֶה עִמְּךָ בְּכֹל אֲשֶׁר הָלַכְתָּ וָאַכְרִתָה אֶת־כָּל־אֹיְבֶיךָ מִפָּנֶיךָ וְעָשִׂתִי לְךָ שֵׁם גָּדוֹל כְּשֵׁם הַגְּדֹלִים אֲשֶׁר בָּאָרֶץ׃' '7.11 וּלְמִן־הַיּוֹם אֲשֶׁר צִוִּיתִי שֹׁפְטִים עַל־עַמִּי יִשְׂרָאֵל וַהֲנִיחֹתִי לְךָ מִכָּל־אֹיְבֶיךָ וְהִגִּיד לְךָ יְהוָה כִּי־בַיִת יַעֲשֶׂה־לְּךָ יְהוָה׃ 7.12 כִּי יִמְלְאוּ יָמֶיךָ וְשָׁכַבְתָּ אֶת־אֲבֹתֶיךָ וַהֲקִימֹתִי אֶת־זַרְעֲךָ אַחֲרֶיךָ אֲשֶׁר יֵצֵא מִמֵּעֶיךָ וַהֲכִינֹתִי אֶת־מַמְלַכְתּוֹ׃ 7.13 הוּא יִבְנֶה־בַּיִת לִשְׁמִי וְכֹנַנְתִּי אֶת־כִּסֵּא מַמְלַכְתּוֹ עַד־עוֹלָם׃
11.2 וְהָיָה אִם־תַּעֲלֶה חֲמַת הַמֶּלֶךְ וְאָמַר לְךָ מַדּוּעַ נִגַּשְׁתֶּם אֶל־הָעִיר לְהִלָּחֵם הֲלוֹא יְדַעְתֶּם אֵת אֲשֶׁר־יֹרוּ מֵעַל הַחוֹמָה׃
11.2 וַיְהִי לְעֵת הָעֶרֶב וַיָּקָם דָּוִד מֵעַל מִשְׁכָּבוֹ וַיִּתְהַלֵּךְ עַל־גַּג בֵּית־הַמֶּלֶךְ וַיַּרְא אִשָּׁה רֹחֶצֶת מֵעַל הַגָּג וְהָאִשָּׁה טוֹבַת מַרְאֶה מְאֹד׃ 11.3 וַיִּשְׁלַח דָּוִד וַיִּדְרֹשׁ לָאִשָּׁה וַיֹּאמֶר הֲלוֹא־זֹאת בַּת־שֶׁבַע בַּת־אֱלִיעָם אֵשֶׁת אוּרִיָּה הַחִתִּי׃
20.3 וַיָּבֹא דָוִד אֶל־בֵּיתוֹ יְרוּשָׁלִַם וַיִּקַּח הַמֶּלֶךְ אֵת עֶשֶׂר־נָשִׁים פִּלַגְשִׁים אֲשֶׁר הִנִּיחַ לִשְׁמֹר הַבַּיִת וַיִּתְּנֵם בֵּית־מִשְׁמֶרֶת וַיְכַלְכְּלֵם וַאֲלֵיהֶם לֹא־בָא וַתִּהְיֶינָה צְרֻרוֹת עַד־יוֹם מֻתָן אַלְמְנוּת חַיּוּת׃'' None | sup>
7.9 and I was with thee wherever thou didst go, and have cut off all thy enemies out of thy sight, and have made thee a great name, like the name of the great men that are on the earth. 7.10 Moreover I have appointed a place for my people Yisra᾽el, and planted them, that they may dwell in a place of their own, and be troubled no more; neither shall the children of wickedness torment them any more, as at the beginning, 7.11 and as since the time that I commanded judges to be over my people Yisra᾽el; but I will give thee rest from all thy enemies, and the Lord tells thee that he will make thee a house. 7.12 And when the days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, who shall issue from thy bowels, and I will establish his kingdom. 7.13 He shall build a house for my name, and I will make firm the throne of his kingdom for ever.
11.2 And it came to pass one evening, that David arose from his bed, and walked upon the roof of the king’s house: and from the roof he saw a woman bathing; and the woman was very fair to look upon. 11.3 And David sent and inquired after the woman. And one said, Is not this Bat-sheva, the daughter of Eli῾am, the wife of Uriyya the Ĥittite?
20.3 And David came to his house at Yerushalayim, and the king took the ten women his concubines, whom he had left to keep the house, and put them under guard, and provided for them, but went not in to them. So they were shut up to the day of their death, widows of a living husband.'' None |
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13. Hebrew Bible, Isaiah, 33.15, 34.4 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Fig • Figs • Figs, parable of the sprouting of • Figural reading, Pauline • Figures, Dantes use of • Figures, Tertullians use of • Tertullian, use of figura • female lover, as figure of Israel • figure • male lover, as figure of God • red-figure vases, , shaking out cloak
Found in books: Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 75; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 107; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 112; Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 131; Levison (2023), The Greek Life of Adam and Eve. 872; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 110
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33.15 הֹלֵךְ צְדָקוֹת וְדֹבֵר מֵישָׁרִים מֹאֵס בְּבֶצַע מַעֲשַׁקּוֹת נֹעֵר כַּפָּיו מִתְּמֹךְ בַּשֹּׁחַד אֹטֵם אָזְנוֹ מִשְּׁמֹעַ דָּמִים וְעֹצֵם עֵינָיו מֵרְאוֹת בְּרָע׃
34.4 וְנָמַקּוּ כָּל־צְבָא הַשָּׁמַיִם וְנָגֹלּוּ כַסֵּפֶר הַשָּׁמָיִם וְכָל־צְבָאָם יִבּוֹל כִּנְבֹל עָלֶה מִגֶּפֶן וּכְנֹבֶלֶת מִתְּאֵנָה׃' ' None | sup>
33.15 He that walketh righteously, and speaketh uprightly; He that despiseth the gain of oppressions, That shaketh his hands from holding of bribes, That stoppeth his ears from hearing of blood, And shutteth his eyes from looking upon evil;
34.4 And all the host of heaven shall moulder away, And the heavens shall be rolled together as a scroll; And all their host shall fall down, As the leaf falleth off from the vine, And as a falling fig from the fig-tree.' ' None |
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14. Hebrew Bible, Jeremiah, 1.11, 1.13-1.15, 8.13 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dream figures • Esau, figure for enemies of Israel • Fig • Figs • Figs, parable of the sprouting of • Judith, symbolic figure
Found in books: Gera (2014), Judith, 455; Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 131; Levison (2023), The Greek Life of Adam and Eve. 585; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 314; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 123
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1.13 וַיְהִי דְבַר־יְהוָה אֵלַי שֵׁנִית לֵאמֹר מָה אַתָּה רֹאֶה וָאֹמַר סִיר נָפוּחַ אֲנִי רֹאֶה וּפָנָיו מִפְּנֵי צָפוֹנָה׃ 1.14 וַיֹּאמֶר יְהוָה אֵלָי מִצָּפוֹן תִּפָּתַח הָרָעָה עַל כָּל־יֹשְׁבֵי הָאָרֶץ׃ 1.15 כִּי הִנְנִי קֹרֵא לְכָל־מִשְׁפְּחוֹת מַמְלְכוֹת צָפוֹנָה נְאֻם־יְהוָה וּבָאוּ וְנָתְנוּ אִישׁ כִּסְאוֹ פֶּתַח שַׁעֲרֵי יְרוּשָׁלִַם וְעַל כָּל־חוֹמֹתֶיהָ סָבִיב וְעַל כָּל־עָרֵי יְהוּדָה׃' ' None | sup>
1.13 And the word of the LORD came unto me the second time, saying: ‘What seest thou?’ And I said: ‘I see a seething pot; and the face thereof is from the north.’ 1.14 Then the LORD said unto me: ‘Out of the north the evil shall break forth upon all the inhabitants of the land. 1.15 For, lo, I will call all the families of the kingdoms of the north, saith the LORD; and they shall come, and they shall set every one his throne at the entrance of the gates of Jerusalem, and against all the walls thereof round about, and against all the cities of Judah.' ' None |
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15. Hebrew Bible, Joshua, 2.10 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Judith, symbolic figure • memory figures
Found in books: Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 65; Gera (2014), Judith, 262
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2.10 For we have heard how the LORD dried up the water of the Red Sea before you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were beyond the Jordan, unto Sihon and to Og, whom ye utterly destroyed.'' None |
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16. Hebrew Bible, Judges, 13.2 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dream figures, human • exemplary figures
Found in books: Gera (2014), Judith, 255; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 371
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13.2 וַיְהִי אִישׁ אֶחָד מִצָּרְעָה מִמִּשְׁפַּחַת הַדָּנִי וּשְׁמוֹ מָנוֹחַ וְאִשְׁתּוֹ עֲקָרָה וְלֹא יָלָדָה׃13.2 וַיְהִי בַעֲלוֹת הַלַּהַב מֵעַל הַמִּזְבֵּחַ הַשָּׁמַיְמָה וַיַּעַל מַלְאַךְ־יְהוָה בְּלַהַב הַמִּזְבֵּחַ וּמָנוֹחַ וְאִשְׁתּוֹ רֹאִים וַיִּפְּלוּ עַל־פְּנֵיהֶם אָרְצָה׃ ' None | sup>
13.2 And there was a certain man of Żor῾a, of the family of the Dani, whose name was Manoaĥ; and his wife was barren, and bore not.'' None |
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17. Hesiod, Works And Days, 203-212 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Corycian gardener, as Golden Age figure • Georgic poet and Caesar (Octavian),, and other poet figures • Georgic poet, as Iron Age figure • Georgic poet, as isolated figure • Orpheus,, as isolated and regressive figure • hydriai, red-figure • kylikes, red-figure
Found in books: Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 85, 86, 130, 131, 134, 148; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 129
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203 ὧδʼ ἴρηξ προσέειπεν ἀηδόνα ποικιλόδειρον'204 ὕψι μάλʼ ἐν νεφέεσσι φέρων ὀνύχεσσι μεμαρπώς· 205 ἣ δʼ ἐλεόν, γναμπτοῖσι πεπαρμένη ἀμφʼ ὀνύχεσσι, 206 μύρετο· τὴν ὅγʼ ἐπικρατέως πρὸς μῦθον ἔειπεν· 207 δαιμονίη, τί λέληκας; ἔχει νύ σε πολλὸν ἀρείων· 208 τῇ δʼ εἶς, ᾗ σʼ ἂν ἐγώ περ ἄγω καὶ ἀοιδὸν ἐοῦσαν· 209 δεῖπνον δʼ, αἴ κʼ ἐθέλω, ποιήσομαι ἠὲ μεθήσω. 210 ἄφρων δʼ, ὅς κʼ ἐθέλῃ πρὸς κρείσσονας ἀντιφερίζειν· 211 νίκης τε στέρεται πρός τʼ αἴσχεσιν ἄλγεα πάσχει. 212 ὣς ἔφατʼ ὠκυπέτης ἴρηξ, τανυσίπτερος ὄρνις. ' None | sup>
203 The bad will harm the good whom they shall maim'204 With crooked words, swearing false oaths. We’ll see 205 Envy among the wretched, foul of face 206 And voice, adoring villainy, and then 207 Into Olympus from the endless space 208 Mankind inhabits, leaving mortal men, 209 Fair flesh veiled by white robes, shall Probity 210 And Shame depart, and there’ll be grievous pain 211 For men: against all evil there shall be 212 No safeguard. Now I’ll tell, for lords who know ' None |
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18. Hesiod, Theogony, 26-28 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Odysseus, as a poet-like figure • messenger-figures,, Scout in Seven Muses in Hesiod’s Theogony
Found in books: Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 21, 22, 23, 54, 75, 76, 83; Tor (2017), Mortal and Divine in Early Greek Epistemology, 94
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26 ποιμένες ἄγραυλοι, κάκʼ ἐλέγχεα, γαστέρες οἶον,'27 ἴδμεν ψεύδεα πολλὰ λέγειν ἐτύμοισιν ὁμοῖα, 28 ἴδμεν δʼ, εὖτʼ ἐθέλωμεν, ἀληθέα γηρύσασθαι. ' None | sup>
26 of Helicon, and in those early day'27 Those daughters of Lord Zeus proclaimed to me: 28 “You who tend sheep, full of iniquity, ' None |
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19. Homer, Iliad, 1.62-1.63, 1.527-1.528, 3.125-3.127, 5.127, 14.272, 16.709, 18.394-18.395, 18.400-18.401, 18.478-18.608, 21.470-21.471, 23.65, 23.70-23.74, 23.101-23.102 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Artemis, goddess and cult, Cult figure/statue • Dream figures • Dream figures, alter ego/evil genius • Dream figures, gods, in disguise • Dream figures, human • Figs as oath witnesses • Figurative Arts • Mythological figures (excluding Olympian gods and their offspring), Achilles • Potnia theron, Mediterranean figure • Rebuke, by human dream figures • Titus Albucius, contrasted with author-figure • Titus Albucius, toady, figure of • Tyrrhenian black-figure amphora with birth of Athena • dreams and visions, dream figures, invisible (voice only) • dreams and visions, dream figures, loved ones • dreams and visions, dream figures, phantoms • eidôla,, as life-like figures • eidôla,, small winged figures • grave figures • lekythoi, ceramic, black-figure, with eidôla • pastor (“herdsman”), figuration of Epirotic pecuarii (“ranchers”) as • red-figure vases, , terms for • robes, figured
Found in books: Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 13; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 205, 206, 209, 210, 213; Fowler (2014), Plato in the Third Sophistic, 250; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 152, 293; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 294; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 186, 190, 380, 381, 382; Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 127; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 58; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 145, 147, 148; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 238, 239; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 117; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 6; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 197, 198
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1.62 ἀλλʼ ἄγε δή τινα μάντιν ἐρείομεν ἢ ἱερῆα 1.63 ἢ καὶ ὀνειροπόλον, καὶ γάρ τʼ ὄναρ ἐκ Διός ἐστιν,
1.527 οὐδʼ ἀτελεύτητον ὅ τί κεν κεφαλῇ κατανεύσω. 1.528 ἦ καὶ κυανέῃσιν ἐπʼ ὀφρύσι νεῦσε Κρονίων·
3.125 τὴν δʼ εὗρʼ ἐν μεγάρῳ· ἣ δὲ μέγαν ἱστὸν ὕφαινε 3.126 δίπλακα πορφυρέην, πολέας δʼ ἐνέπασσεν ἀέθλους 3.127 Τρώων θʼ ἱπποδάμων καὶ Ἀχαιῶν χαλκοχιτώνων,
5.127 ἀχλὺν δʼ αὖ τοι ἀπʼ ὀφθαλμῶν ἕλον ἣ πρὶν ἐπῆεν,
14.272 χειρὶ δὲ τῇ ἑτέρῃ μὲν ἕλε χθόνα πουλυβότειραν,
16.709 οὐδʼ ὑπʼ Ἀχιλλῆος, ὅς περ σέο πολλὸν ἀμείνων.
18.394 ἦ ῥά νύ μοι δεινή τε καὶ αἰδοίη θεὸς ἔνδον, 18.395 ἥ μʼ ἐσάωσʼ ὅτε μʼ ἄλγος ἀφίκετο τῆλε πεσόντα
18.400 τῇσι παρʼ εἰνάετες χάλκευον δαίδαλα πολλά, 18.401 πόρπας τε γναμπτάς θʼ ἕλικας κάλυκάς τε καὶ ὅρμους
18.478 ποίει δὲ πρώτιστα σάκος μέγα τε στιβαρόν τε 18.479 πάντοσε δαιδάλλων, περὶ δʼ ἄντυγα βάλλε φαεινὴν 18.480 τρίπλακα μαρμαρέην, ἐκ δʼ ἀργύρεον τελαμῶνα. 18.481 πέντε δʼ ἄρʼ αὐτοῦ ἔσαν σάκεος πτύχες· αὐτὰρ ἐν αὐτῷ 18.482 ποίει δαίδαλα πολλὰ ἰδυίῃσι πραπίδεσσιν. 18.483 ἐν μὲν γαῖαν ἔτευξʼ, ἐν δʼ οὐρανόν, ἐν δὲ θάλασσαν, 18.484 ἠέλιόν τʼ ἀκάμαντα σελήνην τε πλήθουσαν, 18.485 ἐν δὲ τὰ τείρεα πάντα, τά τʼ οὐρανὸς ἐστεφάνωται, 18.486 Πληϊάδας θʼ Ὑάδας τε τό τε σθένος Ὠρίωνος 18.487 Ἄρκτόν θʼ, ἣν καὶ Ἄμαξαν ἐπίκλησιν καλέουσιν, 18.488 ἥ τʼ αὐτοῦ στρέφεται καί τʼ Ὠρίωνα δοκεύει, 18.489 οἴη δʼ ἄμμορός ἐστι λοετρῶν Ὠκεανοῖο. 18.490 ἐν δὲ δύω ποίησε πόλεις μερόπων ἀνθρώπων 18.491 καλάς. ἐν τῇ μέν ῥα γάμοι τʼ ἔσαν εἰλαπίναι τε, 18.492 νύμφας δʼ ἐκ θαλάμων δαΐδων ὕπο λαμπομενάων 18.493 ἠγίνεον ἀνὰ ἄστυ, πολὺς δʼ ὑμέναιος ὀρώρει· 18.494 κοῦροι δʼ ὀρχηστῆρες ἐδίνεον, ἐν δʼ ἄρα τοῖσιν 18.495 αὐλοὶ φόρμιγγές τε βοὴν ἔχον· αἳ δὲ γυναῖκες 18.496 ἱστάμεναι θαύμαζον ἐπὶ προθύροισιν ἑκάστη. 18.497 λαοὶ δʼ εἰν ἀγορῇ ἔσαν ἀθρόοι· ἔνθα δὲ νεῖκος 18.498 ὠρώρει, δύο δʼ ἄνδρες ἐνείκεον εἵνεκα ποινῆς 18.499 ἀνδρὸς ἀποφθιμένου· ὃ μὲν εὔχετο πάντʼ ἀποδοῦναι 18.500 δήμῳ πιφαύσκων, ὃ δʼ ἀναίνετο μηδὲν ἑλέσθαι· 18.501 ἄμφω δʼ ἱέσθην ἐπὶ ἴστορι πεῖραρ ἑλέσθαι. 18.502 λαοὶ δʼ ἀμφοτέροισιν ἐπήπυον ἀμφὶς ἀρωγοί· 18.503 κήρυκες δʼ ἄρα λαὸν ἐρήτυον· οἳ δὲ γέροντες 18.504 εἵατʼ ἐπὶ ξεστοῖσι λίθοις ἱερῷ ἐνὶ κύκλῳ, 18.505 σκῆπτρα δὲ κηρύκων ἐν χέρσʼ ἔχον ἠεροφώνων· 18.506 τοῖσιν ἔπειτʼ ἤϊσσον, ἀμοιβηδὶς δὲ δίκαζον. 18.507 κεῖτο δʼ ἄρʼ ἐν μέσσοισι δύω χρυσοῖο τάλαντα, 18.508 τῷ δόμεν ὃς μετὰ τοῖσι δίκην ἰθύντατα εἴποι. 18.509 τὴν δʼ ἑτέρην πόλιν ἀμφὶ δύω στρατοὶ ἥατο λαῶν 18.510 τεύχεσι λαμπόμενοι· δίχα δέ σφισιν ἥνδανε βουλή, 18.511 ἠὲ διαπραθέειν ἢ ἄνδιχα πάντα δάσασθαι 18.512 κτῆσιν ὅσην πτολίεθρον ἐπήρατον ἐντὸς ἔεργεν· 18.513 οἳ δʼ οὔ πω πείθοντο, λόχῳ δʼ ὑπεθωρήσσοντο. 18.514 τεῖχος μέν ῥʼ ἄλοχοί τε φίλαι καὶ νήπια τέκνα 18.515 ῥύατʼ ἐφεσταότες, μετὰ δʼ ἀνέρες οὓς ἔχε γῆρας· 18.516 οἳ δʼ ἴσαν· ἦρχε δʼ ἄρά σφιν Ἄρης καὶ Παλλὰς Ἀθήνη 18.517 ἄμφω χρυσείω, χρύσεια δὲ εἵματα ἕσθην, 18.518 καλὼ καὶ μεγάλω σὺν τεύχεσιν, ὥς τε θεώ περ 18.519 ἀμφὶς ἀριζήλω· λαοὶ δʼ ὑπολίζονες ἦσαν. 18.520 οἳ δʼ ὅτε δή ῥʼ ἵκανον ὅθι σφίσιν εἶκε λοχῆσαι 18.521 ἐν ποταμῷ, ὅθι τʼ ἀρδμὸς ἔην πάντεσσι βοτοῖσιν, 18.522 ἔνθʼ ἄρα τοί γʼ ἵζοντʼ εἰλυμένοι αἴθοπι χαλκῷ. 18.523 τοῖσι δʼ ἔπειτʼ ἀπάνευθε δύω σκοποὶ εἵατο λαῶν 18.524 δέγμενοι ὁππότε μῆλα ἰδοίατο καὶ ἕλικας βοῦς. 18.525 οἳ δὲ τάχα προγένοντο, δύω δʼ ἅμʼ ἕποντο νομῆες 18.526 τερπόμενοι σύριγξι· δόλον δʼ οὔ τι προνόησαν. 18.527 οἳ μὲν τὰ προϊδόντες ἐπέδραμον, ὦκα δʼ ἔπειτα 18.528 τάμνοντʼ ἀμφὶ βοῶν ἀγέλας καὶ πώεα καλὰ 18.529 ἀργεννέων οἰῶν, κτεῖνον δʼ ἐπὶ μηλοβοτῆρας. 18.530 οἳ δʼ ὡς οὖν ἐπύθοντο πολὺν κέλαδον παρὰ βουσὶν 18.531 εἰράων προπάροιθε καθήμενοι, αὐτίκʼ ἐφʼ ἵππων 18.532 βάντες ἀερσιπόδων μετεκίαθον, αἶψα δʼ ἵκοντο. 18.533 στησάμενοι δʼ ἐμάχοντο μάχην ποταμοῖο παρʼ ὄχθας, 18.534 βάλλον δʼ ἀλλήλους χαλκήρεσιν ἐγχείῃσιν. 18.535 ἐν δʼ Ἔρις ἐν δὲ Κυδοιμὸς ὁμίλεον, ἐν δʼ ὀλοὴ Κήρ, 18.536 ἄλλον ζωὸν ἔχουσα νεούτατον, ἄλλον ἄουτον, 18.537 ἄλλον τεθνηῶτα κατὰ μόθον ἕλκε ποδοῖιν· 18.538 εἷμα δʼ ἔχʼ ἀμφʼ ὤμοισι δαφοινεὸν αἵματι φωτῶν. 18.539 ὡμίλευν δʼ ὥς τε ζωοὶ βροτοὶ ἠδʼ ἐμάχοντο, 18.540 νεκρούς τʼ ἀλλήλων ἔρυον κατατεθνηῶτας. 18.541 ἐν δʼ ἐτίθει νειὸν μαλακὴν πίειραν ἄρουραν 18.542 εὐρεῖαν τρίπολον· πολλοὶ δʼ ἀροτῆρες ἐν αὐτῇ 18.543 ζεύγεα δινεύοντες ἐλάστρεον ἔνθα καὶ ἔνθα. 18.544 οἳ δʼ ὁπότε στρέψαντες ἱκοίατο τέλσον ἀρούρης, 18.545 τοῖσι δʼ ἔπειτʼ ἐν χερσὶ δέπας μελιηδέος οἴνου 18.546 δόσκεν ἀνὴρ ἐπιών· τοὶ δὲ στρέψασκον ἀνʼ ὄγμους, 18.547 ἱέμενοι νειοῖο βαθείης τέλσον ἱκέσθαι. 18.548 ἣ δὲ μελαίνετʼ ὄπισθεν, ἀρηρομένῃ δὲ ἐῴκει, 18.549 χρυσείη περ ἐοῦσα· τὸ δὴ περὶ θαῦμα τέτυκτο. 18.550 ἐν δʼ ἐτίθει τέμενος βασιλήϊον· ἔνθα δʼ ἔριθοι 18.551 ἤμων ὀξείας δρεπάνας ἐν χερσὶν ἔχοντες. 18.552 δράγματα δʼ ἄλλα μετʼ ὄγμον ἐπήτριμα πῖπτον ἔραζε, 18.553 ἄλλα δʼ ἀμαλλοδετῆρες ἐν ἐλλεδανοῖσι δέοντο. 18.554 τρεῖς δʼ ἄρʼ ἀμαλλοδετῆρες ἐφέστασαν· αὐτὰρ ὄπισθε 18.555 παῖδες δραγμεύοντες ἐν ἀγκαλίδεσσι φέροντες 18.556 ἀσπερχὲς πάρεχον· βασιλεὺς δʼ ἐν τοῖσι σιωπῇ 18.557 σκῆπτρον ἔχων ἑστήκει ἐπʼ ὄγμου γηθόσυνος κῆρ. 18.558 κήρυκες δʼ ἀπάνευθεν ὑπὸ δρυῒ δαῖτα πένοντο, 18.559 βοῦν δʼ ἱερεύσαντες μέγαν ἄμφεπον· αἳ δὲ γυναῖκες 18.560 δεῖπνον ἐρίθοισιν λεύκʼ ἄλφιτα πολλὰ πάλυνον. 18.561 ἐν δʼ ἐτίθει σταφυλῇσι μέγα βρίθουσαν ἀλωὴν 18.562 καλὴν χρυσείην· μέλανες δʼ ἀνὰ βότρυες ἦσαν, 18.563 ἑστήκει δὲ κάμαξι διαμπερὲς ἀργυρέῃσιν. 18.564 ἀμφὶ δὲ κυανέην κάπετον, περὶ δʼ ἕρκος ἔλασσε 18.565 κασσιτέρου· μία δʼ οἴη ἀταρπιτὸς ἦεν ἐπʼ αὐτήν, 18.566 τῇ νίσοντο φορῆες ὅτε τρυγόῳεν ἀλωήν. 18.567 παρθενικαὶ δὲ καὶ ἠΐθεοι ἀταλὰ φρονέοντες 18.568 πλεκτοῖς ἐν ταλάροισι φέρον μελιηδέα καρπόν. 18.569 τοῖσιν δʼ ἐν μέσσοισι πάϊς φόρμιγγι λιγείῃ 18.570 ἱμερόεν κιθάριζε, λίνον δʼ ὑπὸ καλὸν ἄειδε 18.571 λεπταλέῃ φωνῇ· τοὶ δὲ ῥήσσοντες ἁμαρτῇ 18.572 μολπῇ τʼ ἰυγμῷ τε ποσὶ σκαίροντες ἕποντο. 18.573 ἐν δʼ ἀγέλην ποίησε βοῶν ὀρθοκραιράων· 18.574 αἳ δὲ βόες χρυσοῖο τετεύχατο κασσιτέρου τε, 18.575 μυκηθμῷ δʼ ἀπὸ κόπρου ἐπεσσεύοντο νομὸν δὲ 18.576 πὰρ ποταμὸν κελάδοντα, παρὰ ῥοδανὸν δονακῆα. 18.577 χρύσειοι δὲ νομῆες ἅμʼ ἐστιχόωντο βόεσσι 18.578 τέσσαρες, ἐννέα δέ σφι κύνες πόδας ἀργοὶ ἕποντο. 18.579 σμερδαλέω δὲ λέοντε δύʼ ἐν πρώτῃσι βόεσσι 18.580 ταῦρον ἐρύγμηλον ἐχέτην· ὃ δὲ μακρὰ μεμυκὼς 18.581 ἕλκετο· τὸν δὲ κύνες μετεκίαθον ἠδʼ αἰζηοί. 18.582 τὼ μὲν ἀναρρήξαντε βοὸς μεγάλοιο βοείην 18.583 ἔγκατα καὶ μέλαν αἷμα λαφύσσετον· οἳ δὲ νομῆες 18.584 αὔτως ἐνδίεσαν ταχέας κύνας ὀτρύνοντες. 18.585 οἳ δʼ ἤτοι δακέειν μὲν ἀπετρωπῶντο λεόντων, 18.586 ἱστάμενοι δὲ μάλʼ ἐγγὺς ὑλάκτεον ἔκ τʼ ἀλέοντο. 18.587 ἐν δὲ νομὸν ποίησε περικλυτὸς ἀμφιγυήεις 18.588 ἐν καλῇ βήσσῃ μέγαν οἰῶν ἀργεννάων, 18.589 σταθμούς τε κλισίας τε κατηρεφέας ἰδὲ σηκούς. 18.590 ἐν δὲ χορὸν ποίκιλλε περικλυτὸς ἀμφιγυήεις, 18.591 τῷ ἴκελον οἷόν ποτʼ ἐνὶ Κνωσῷ εὐρείῃ 18.592 Δαίδαλος ἤσκησεν καλλιπλοκάμῳ Ἀριάδνῃ. 18.593 ἔνθα μὲν ἠΐθεοι καὶ παρθένοι ἀλφεσίβοιαι 18.594 ὀρχεῦντʼ ἀλλήλων ἐπὶ καρπῷ χεῖρας ἔχοντες. 18.595 τῶν δʼ αἳ μὲν λεπτὰς ὀθόνας ἔχον, οἳ δὲ χιτῶνας 18.596 εἵατʼ ἐϋννήτους, ἦκα στίλβοντας ἐλαίῳ· 18.597 καί ῥʼ αἳ μὲν καλὰς στεφάνας ἔχον, οἳ δὲ μαχαίρας 18.598 εἶχον χρυσείας ἐξ ἀργυρέων τελαμώνων. 18.599 οἳ δʼ ὁτὲ μὲν θρέξασκον ἐπισταμένοισι πόδεσσι 18.600 ῥεῖα μάλʼ, ὡς ὅτε τις τροχὸν ἄρμενον ἐν παλάμῃσιν 18.601 ἑζόμενος κεραμεὺς πειρήσεται, αἴ κε θέῃσιν· 18.602 ἄλλοτε δʼ αὖ θρέξασκον ἐπὶ στίχας ἀλλήλοισι. 18.603 πολλὸς δʼ ἱμερόεντα χορὸν περιίσταθʼ ὅμιλος 18.604 τερπόμενοι· δοιὼ δὲ κυβιστητῆρε κατʼ αὐτοὺς 18.605 μολπῆς ἐξάρχοντες ἐδίνευον κατὰ μέσσους. 18.606 ἐν δʼ ἐτίθει ποταμοῖο μέγα σθένος Ὠκεανοῖο 18.607 ἄντυγα πὰρ πυμάτην σάκεος πύκα ποιητοῖο. 18.608 αὐτὰρ ἐπεὶ δὴ τεῦξε σάκος μέγα τε στιβαρόν τε,
21.470 τὸν δὲ κασιγνήτη μάλα νείκεσε πότνια θηρῶν 21.471 Ἄρτεμις ἀγροτέρη, καὶ ὀνείδειον φάτο μῦθον·
23.65 ἦλθε δʼ ἐπὶ ψυχὴ Πατροκλῆος δειλοῖο
23.70 οὐ μέν μευ ζώοντος ἀκήδεις, ἀλλὰ θανόντος· 23.71 θάπτέ με ὅττι τάχιστα πύλας Ἀΐδαο περήσω. 23.72 τῆλέ με εἴργουσι ψυχαὶ εἴδωλα καμόντων, 23.73 οὐδέ μέ πω μίσγεσθαι ὑπὲρ ποταμοῖο ἐῶσιν, 23.74 ἀλλʼ αὔτως ἀλάλημαι ἀνʼ εὐρυπυλὲς Ἄϊδος δῶ.
23.101 ᾤχετο τετριγυῖα· ταφὼν δʼ ἀνόρουσεν Ἀχιλλεὺς 23.102 χερσί τε συμπλατάγησεν, ἔπος δʼ ὀλοφυδνὸν ἔειπεν·'' None | sup>
1.62 if war and pestilence alike are to ravage the Achaeans. But come, let us ask some seer or priest, or some reader of dreams—for a dream too is from Zeus—who might say why Phoebus Apollo is so angry, whether he finds fault with a vow or a hecatomb; 1.63 if war and pestilence alike are to ravage the Achaeans. But come, let us ask some seer or priest, or some reader of dreams—for a dream too is from Zeus—who might say why Phoebus Apollo is so angry, whether he finds fault with a vow or a hecatomb; ' "
1.527 no word of mine may be recalled, nor is false, nor unfulfilled, to which I bow my head. The son of Cronos spoke, and bowed his dark brow in assent, and the ambrosial locks waved from the king's immortal head; and he made great Olympus quake. " "1.528 no word of mine may be recalled, nor is false, nor unfulfilled, to which I bow my head. The son of Cronos spoke, and bowed his dark brow in assent, and the ambrosial locks waved from the king's immortal head; and he made great Olympus quake. " 3.125 She found Helen in the hall, where she was weaving a great purple web of double fold, and thereon was broidering many battles of the horse-taming Trojans and the brazen-coated Achaeans, that for her sake they had endured at the hands of Ares. Close to her side then came Iris, swift of foot, and spake to her, saying:
5.127 for in thy breast have I put the might of thy father, the dauntless might, such as the horseman Tydeus, wielder of the shield, was wont to have. And the mist moreover have I taken from thine eyes that afore was upon them, to the end that thou mayest well discern both god and man. Wherefore now if any god come hither to make trial of thee,
14.272 So spake she, and Sleep waxed glad, and made answer saying:Come now, swear to me by the inviolable water of Styx, and with one hand lay thou hold of the bounteous earth, and with the other of the shimmering sea, that one and all they may be witnesses betwixt us twain, even the gods that are below with Cronos,
16.709 But when for the fourth time he rushed on like a god, then with a terrible cry Apollo spake to him winged words:Give back, Zeus-born Patroclus. It is not fated, I tell thee, that by thy spear the city of the lordly Trojans shall be laid waste, nay, nor by that of Achilles, who is better far than thou.
18.394 a beautiful chair, richly-wrought, and beneath was a footstool for the feet; and she called to Hephaestus, the famed craftsman, and spake to him, saying:Hephaestus, come forth hither; Thetis hath need of thee. And the famous god of the two strong arms answered her:Verily then a dread and honoured goddess is within my halls, 18.395 even she that saved me when pain was come upon me after I had fallen afar through the will of my shameless mother, that was fain to hide me away by reason of my lameness. Then had I suffered woes in heart, had not Eurynome and Thetis received me into their bosom—Eurynome, daughter of backward-flowing Oceanus. ' "
18.400 With them then for nine years' space I forged much cunning handiwork, brooches, and spiral arm-bands, and rosettes and necklaces, within their hollow cave; and round about me flowed, murmuring with foam, the stream of Oceanus, a flood unspeakable. Neither did any other know thereof, either of gods or of mortal men, " "18.401 With them then for nine years' space I forged much cunning handiwork, brooches, and spiral arm-bands, and rosettes and necklaces, within their hollow cave; and round about me flowed, murmuring with foam, the stream of Oceanus, a flood unspeakable. Neither did any other know thereof, either of gods or of mortal men, " 18.478 and precious gold and silver; and thereafter he set on the anvil-block a great anvil, and took in one hand a massive hammer, and in the other took he the tongs.First fashioned he a shield, great and sturdy, adorning it cunningly in every part, and round about it set a bright rim, 18.480 threefold and glittering, and therefrom made fast a silver baldric. Five were the layers of the shield itself; and on it he wrought many curious devices with cunning skill.Therein he wrought the earth, therein the heavens therein the sea, and the unwearied sun, and the moon at the full, 18.485 and therein all the constellations wherewith heaven is crowned—the Pleiades, and the Hyades and the mighty Orion, and the Bear, that men call also the Wain, that circleth ever in her place, and watcheth Orion, and alone hath no part in the baths of Ocean. 18.490 Therein fashioned he also two cities of mortal men exceeding fair. In the one there were marriages and feastings, and by the light of the blazing torches they were leading the brides from their bowers through the city, and loud rose the bridal song. And young men were whirling in the dance, and in their midst 18.495 flutes and lyres sounded continually; and there the women stood each before her door and marvelled. But the folk were gathered in the place of assembly; for there a strife had arisen, and two men were striving about the blood-price of a man slain; the one avowed that he had paid all, 18.500 declaring his cause to the people, but the other refused to accept aught; and each was fain to win the issue on the word of a daysman. Moreover, the folk were cheering both, shewing favour to this side and to that. And heralds held back the folk, and the elders were sitting upon polished stones in the sacred circle, 18.505 holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors 18.510 gleaming in armour. And twofold plans found favour with them, either to lay waste the town or to divide in portions twain all the substance that the lovely city contained within. Howbeit the besieged would nowise hearken thereto, but were arming to meet the foe in an ambush. The wall were their dear wives and little children guarding, 18.515 as they stood thereon, and therewithal the men that were holden of old age; but the rest were faring forth, led of Ares and Pallas Athene, both fashioned in gold, and of gold was the raiment wherewith they were clad. Goodly were they and tall in their harness, as beseemeth gods, clear to view amid the rest, and the folk at their feet were smaller. 18.520 But when they were come to the place where it seemed good unto them to set their ambush, in a river-bed where was a watering-place for all herds alike, there they sate them down, clothed about with flaming bronze. Thereafter were two scouts set by them apart from the host, waiting till they should have sight of the sheep and sleek cattle. 18.525 And these came presently, and two herdsmen followed with them playing upon pipes; and of the guile wist they not at all. 18.529 And these came presently, and two herdsmen followed with them playing upon pipes; and of the guile wist they not at all. But the liers-in-wait, when they saw these coming on, rushed forth against them and speedily cut off the herds of cattle and fair flocks of white-fleeced sheep, and slew the herdsmen withal. 18.530 But the besiegers, as they sat before the places of gathering and heard much tumult among the kine, mounted forthwith behind their high-stepping horses, and set out thitherward, and speedily came upon them. Then set they their battle in array and fought beside the river banks, and were ever smiting one another with bronze-tipped spears. 18.535 And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; 18.539 And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; ' "18.540 and they were haling away each the bodies of the others' slain.Therein he set also soft fallow-land, rich tilth and wide, that was three times ploughed; and ploughers full many therein were wheeling their yokes and driving them this way and that. And whensoever after turning they came to the headland of the field, " "18.544 and they were haling away each the bodies of the others' slain.Therein he set also soft fallow-land, rich tilth and wide, that was three times ploughed; and ploughers full many therein were wheeling their yokes and driving them this way and that. And whensoever after turning they came to the headland of the field, " '18.545 then would a man come forth to each and give into his hands a cup of honey-sweet wine; and the ploughmen would turn them in the furrows, eager to reach the headland of the deep tilth. And the field grew black behind and seemed verily as it had been ploughed, for all that it was of gold; herein was the great marvel of the work. 18.549 then would a man come forth to each and give into his hands a cup of honey-sweet wine; and the ploughmen would turn them in the furrows, eager to reach the headland of the deep tilth. And the field grew black behind and seemed verily as it had been ploughed, for all that it was of gold; herein was the great marvel of the work. ' "18.550 Therein he set also a king's demesne-land, wherein labourers were reaping, bearing sharp sickles in their hands. Some handfuls were falling in rows to the ground along the swathe, while others the binders of sheaves were binding with twisted ropes of straw. Three binders stood hard by them, while behind them " "18.554 Therein he set also a king's demesne-land, wherein labourers were reaping, bearing sharp sickles in their hands. Some handfuls were falling in rows to the ground along the swathe, while others the binders of sheaves were binding with twisted ropes of straw. Three binders stood hard by them, while behind them " '18.555 boys would gather the handfuls, and bearing them in their arms would busily give them to the binders; and among them the king, staff in hand, was standing in silence at the swathe, joying in his heart. And heralds apart beneath an oak were making ready a feast, and were dressing a great ox they had slain for sacrifice; and the women 18.559 boys would gather the handfuls, and bearing them in their arms would busily give them to the binders; and among them the king, staff in hand, was standing in silence at the swathe, joying in his heart. And heralds apart beneath an oak were making ready a feast, and were dressing a great ox they had slain for sacrifice; and the women ' "18.560 prinkled the flesh with white barley in abundance, for the workers' mid-day meal. " "18.564 prinkled the flesh with white barley in abundance, for the workers' mid-day meal. Therein he set also a vineyard heavily laden with clusters, a vineyard fair and wrought of gold; black were the grapes, and the vines were set up throughout on silver poles. And around it he drave a trench of cyanus, and about that a fence of tin; " '18.565 and one single path led thereto, whereby the vintagers went and came, whensoever they gathered the vintage. And maidens and youths in childish glee were bearing the honey-sweet fruit in wicker baskets. And in their midst a boy made pleasant music with a clear-toned lyre, 18.570 and thereto sang sweetly the Linos-song with his delicate voice; and his fellows beating the earth in unison therewith followed on with bounding feet mid dance and shoutings.And therein he wrought a herd of straight-horned kine: the kine were fashioned of gold and tin, 18.575 and with lowing hasted they forth from byre to pasture beside the sounding river, beside the waving reed. And golden were the herdsmen that walked beside the kine, four in number, and nine dogs swift of foot followed after them. But two dread lions amid the foremost kine 18.580 were holding a loud-lowing bull, and he, bellowing mightily, was haled of them, while after him pursued the dogs and young men. The lions twain had rent the hide of the great bull, and were devouring the inward parts and the black blood, while the herdsmen vainly sought to fright them, tarring on the swift hounds. 18.585 Howbeit these shrank from fastening on the lions, but stood hard by and barked and sprang aside.Therein also the famed god of the two strong arms wrought a pasture in a fair dell, a great pasture of white-fleeced sheep, and folds, and roofed huts, and pens. 18.590 Therein furthermore the famed god of the two strong arms cunningly wrought a dancing-floor like unto that which in wide Cnosus Daedalus fashioned of old for fair-tressed Ariadne. There were youths dancing and maidens of the price of many cattle, holding their hands upon the wrists one of the other. 18.595 of these the maidens were clad in fine linen, while the youths wore well-woven tunics faintly glistening with oil; and the maidens had fair chaplets, and the youths had daggers of gold hanging from silver baldrics. Now would they run round with cunning feet 18.600 exceeding lightly, as when a potter sitteth by his wheel that is fitted between his hands and maketh trial of it whether it will run; and now again would they run in rows toward each other. And a great company stood around the lovely dance, taking joy therein; 18.605 and two tumblers whirled up and down through the midst of them as leaders in the dance.Therein he set also the great might of the river Oceanus, around the uttermost rim of the strongly-wrought shield.But when he had wrought the shield, great and sturdy,
21.470 But his sister railed at him hotly, even the queen of the wild beasts, Artemis of the wild wood, and spake a word of reviling:Lo, thou fleest, thou god that workest afar, and to Poseidon hast thou utterly yielded the victory, and given him glory for naught! Fool, why bearest thou a bow thus worthless as wind? 21.471 But his sister railed at him hotly, even the queen of the wild beasts, Artemis of the wild wood, and spake a word of reviling:Lo, thou fleest, thou god that workest afar, and to Poseidon hast thou utterly yielded the victory, and given him glory for naught! Fool, why bearest thou a bow thus worthless as wind? ' "
23.65 then there came to him the spirit of hapless Patroclus, in all things like his very self, in stature and fair eyes and in voice, and in like raiment was he clad withal; and he stood above Achilles' head and spake to him, saying:Thou sleepest, and hast forgotten me, Achilles. " 23.70 Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades.
23.101 yet clasped him not; but the spirit like a vapour was gone beneath the earth, gibbering faintly. And seized with amazement Achilles sprang up, and smote his hands together, and spake a word of wailing:Look you now, even in the house of Hades is the spirit and phantom somewhat, albeit the mind be not anywise therein; 23.102 yet clasped him not; but the spirit like a vapour was gone beneath the earth, gibbering faintly. And seized with amazement Achilles sprang up, and smote his hands together, and spake a word of wailing:Look you now, even in the house of Hades is the spirit and phantom somewhat, albeit the mind be not anywise therein; '' None |
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20. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Dream figures • Dream figures, gods, in disguise • Dream figures, human • Georgic poet, as Iron Age figure • Homer, Odysseus, figure, character • aniconism,, and the figural • dreams and visions, dream figures, invisible (voice only) • eidôla,, as life-like figures • figs
Found in books: Bernabe et al. (2013), Redefining Dionysos, 136; Gaifman (2012), Aniconism in Greek Antiquity, 12, 135; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 380, 381, 382; Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 57; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 145; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 29, 57
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21. Aeschylus, Agamemnon, 1090-1148, 1156-1166, 1178-1201 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dream figures, human • messenger-figures • messenger-figures,, Scout in Seven Muses in Hesiod’s Theogony
Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 156; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 181, 184
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1090 μισόθεον μὲν οὖν, πολλὰ συνίστορα'1091 αὐτόφονα κακὰ καρατόμα, 1092 ἀνδροσφαγεῖον καὶ πεδορραντήριον. Χορός 1093 ἔοικεν εὔρις ἡ ξένη κυνὸς δίκην 1094 εἶναι, ματεύει δʼ ὧν ἀνευρήσει φόνον. Κασάνδρα 1095 μαρτυρίοισι γὰρ τοῖσδʼ ἐπιπείθομαι· 1096 κλαιόμενα τάδε βρέφη σφαγάς, 1097 ὀπτάς τε σάρκας πρὸς πατρὸς βεβρωμένας. Χορός 1098 τὸ μὲν κλέος σοῦ μαντικὸν πεπυσμένοι 1099 ἦμεν· προφήτας δʼ οὔτινας ματεύομεν. Κασάνδρα 1100 ἰὼ πόποι, τί ποτε μήδεται; 1101 τί τόδε νέον ἄχος μέγα 1102 μέγʼ ἐν δόμοισι τοῖσδε μήδεται κακὸν 1103 ἄφερτον φίλοισιν, δυσίατον; ἀλκὰ δʼ 1104 ἑκὰς ἀποστατεῖ. Χορός 1105 τούτων ἄιδρίς εἰμι τῶν μαντευμάτων. 1106 ἐκεῖνα δʼ ἔγνων· πᾶσα γὰρ πόλις βοᾷ. Κασάνδρα 1107 ἰὼ τάλαινα, τόδε γὰρ τελεῖς, 1108 τὸν ὁμοδέμνιον πόσιν 1109 λουτροῖσι φαιδρύνασα—πῶς φράσω τέλος; 1110 τάχος γὰρ τόδʼ ἔσται· προτείνει δὲ χεὶρ ἐκ 1111 χερὸς ὀρέγματα. Χορός 1112 οὔπω ξυνῆκα· νῦν γὰρ ἐξ αἰνιγμάτων 1113 ἐπαργέμοισι θεσφάτοις ἀμηχανῶ. Κασάνδρα 1114 ἒ ἔ, παπαῖ παπαῖ, τί τόδε φαίνεται; 1115 ἦ δίκτυόν τί γʼ Ἅιδου; 1116 ἀλλʼ ἄρκυς ἡ ξύνευνος, ἡ ξυναιτία 1117 φόνου. στάσις δʼ ἀκόρετος γένει 1118 κατολολυξάτω θύματος λευσίμου. Χορός 1119 ποίαν Ἐρινὺν τήνδε δώμασιν κέλῃ 1120 ἐπορθιάζειν; οὔ με φαιδρύνει λόγος. 1121 ἐπὶ δὲ καρδίαν ἔδραμε κροκοβαφὴς 1122 σταγών, ἅτε καιρία πτώσιμος 1123 ξυνανύτει βίου δύντος αὐγαῖς· 1124 ταχεῖα δʼ ἄτα πέλει. Κασάνδρα 1125 ἆ ἆ, ἰδοὺ ἰδού· ἄπεχε τῆς βοὸς 1126 τὸν ταῦρον· ἐν πέπλοισι 1127 μελαγκέρῳ λαβοῦσα μηχανήματι 1128 τύπτει· πίτνει δʼ ἐν ἐνύδρῳ τεύχει. 1129 δολοφόνου λέβητος τύχαν σοι λέγω. Χορός 1130 οὐ κομπάσαιμʼ ἂν θεσφάτων γνώμων ἄκρος 1131 εἶναι, κακῷ δέ τῳ προσεικάζω τάδε. 1132 ἀπὸ δὲ θεσφάτων τίς ἀγαθὰ φάτις 1133 βροτοῖς τέλλεται; κακῶν γὰρ διαὶ 1134 πολυεπεῖς τέχναι θεσπιῳδὸν 1135 φόβον φέρουσιν μαθεῖν. Κασάνδρα 1136 ἰὼ ἰὼ ταλαίνας κακόποτμοι τύχαι· 1137 τὸ γὰρ ἐμὸν θροῶ πάθος ἐπεγχύδαν. 1138 ποῖ δή με δεῦρο τὴν τάλαιναν ἤγαγες; 1139 οὐδέν ποτʼ εἰ μὴ ξυνθανουμένην. τί γάρ; Χορός 1140 φρενομανής τις εἶ θεοφόρητος, ἀμ- 1141 φὶ δʼ αὑτᾶς θροεῖς 1142 νόμον ἄνομον, οἷά τις ξουθὰ 1143 ἀκόρετος βοᾶς, φεῦ, ταλαίναις φρεσίν 1144 Ἴτυν Ἴτυν στένουσʼ ἀμφιθαλῆ κακοῖς 1145 ἀηδὼν βίον. Κασάνδρα 1146 ἰὼ ἰὼ λιγείας μόρον ἀηδόνος· 1147 περέβαλον γάρ οἱ πτεροφόρον δέμας 1148 θεοὶ γλυκύν τʼ αἰῶνα κλαυμάτων ἄτερ·
1156 ἰὼ γάμοι γάμοι Πάριδος ὀλέθριοι φίλων. 1157 ἰὼ Σκαμάνδρου πάτριον ποτόν. 1158 τότε μὲν ἀμφὶ σὰς ἀϊόνας τάλαινʼ 1159 ἠνυτόμαν τροφαῖς· 1160 νῦν δʼ ἀμφὶ Κωκυτόν τε κἀχερουσίους 1161 ὄχθας ἔοικα θεσπιῳδήσειν τάχα. Χορός 1162 τί τόδε τορὸν ἄγαν ἔπος ἐφημίσω; 1163 νεόγονος ἂν ἀΐων μάθοι. 1164 πέπληγμαι δʼ ὑπαὶ δάκει φοινίῳ 1165 δυσαλγεῖ τύχᾳ μινυρὰ κακὰ θρεομένας, 1166 θραύματʼ ἐμοὶ κλύειν. Κασάνδρα
1178 καὶ μὴν ὁ χρησμὸς οὐκέτʼ ἐκ καλυμμάτων 1179 ἔσται δεδορκὼς νεογάμου νύμφης δίκην· 1180 λαμπρὸς δʼ ἔοικεν ἡλίου πρὸς ἀντολὰς 1181 πνέων ἐσᾴξειν, ὥστε κύματος δίκην 1182 κλύζειν πρὸς αὐγὰς τοῦδε πήματος πολὺ 1183 μεῖζον· φρενώσω δʼ οὐκέτʼ ἐξ αἰνιγμάτων. 1184 καὶ μαρτυρεῖτε συνδρόμως ἴχνος κακῶν 1185 ῥινηλατούσῃ τῶν πάλαι πεπραγμένων. 1186 τὴν γὰρ στέγην τήνδʼ οὔποτʼ ἐκλείπει χορὸς 1187 ξύμφθογγος οὐκ εὔφωνος· οὐ γὰρ εὖ λέγει. 1188 καὶ μὴν πεπωκώς γʼ, ὡς θρασύνεσθαι πλέον, 1189 βρότειον αἷμα κῶμος ἐν δόμοις μένει, 1190 δύσπεμπτος ἔξω, συγγόνων Ἐρινύων. 1191 ὑμνοῦσι δʼ ὕμνον δώμασιν προσήμεναι 1192 πρώταρχον ἄτην· ἐν μέρει δʼ ἀπέπτυσαν 1193 εὐνὰς ἀδελφοῦ τῷ πατοῦντι δυσμενεῖς. 1194 ἥμαρτον, ἢ θηρῶ τι τοξότης τις ὥς; 1195 ἢ ψευδόμαντίς εἰμι θυροκόπος φλέδων; 1196 ἐκμαρτύρησον προυμόσας τό μʼ εἰδέναι 1197 λόγῳ παλαιὰς τῶνδʼ ἁμαρτίας δόμων. Χορός 1198 καὶ πῶς ἂν ὅρκος, πῆγμα γενναίως παγέν, 1199 παιώνιον γένοιτο; θαυμάζω δέ σου, 1200 πόντου πέραν τραφεῖσαν ἀλλόθρουν πόλιν 1201 κυρεῖν λέγουσαν, ὥσπερ εἰ παρεστάτεις. Κασάνδρα ' None | sup>
1090 God-hated, then! of many a crime it knew — '1091 Self-slaying evils, halters too: 1092 Man’s-shambles, blood-besprinkler of the ground! CHOROS. 1093 She seems to be good-nosed, the stranger: dog-like, 1094 She snuffs indeed the victims she will find there. KASSANDRA. 1095 By the witnesses here I am certain now! 1095 How! How! 1096 These children bewailing their slaughters — flesh dressed in the fire 1097 And devoured by their sire! CHOROS. 1098 Ay, we have heard of thy soothsaying glory, 1099 Doubtless: but prophets none are we in scent of! KASSANDRA. 1100 Ah, gods, what ever does she meditate? 1100 What this new anguish great? 1101 Great in the house here she meditates ill 1102 Such as friends cannot bear, cannot cure it: and still 1103 off stands all Resistance 1104 Afar in the distance! CHOROS. 1105 of these I witless am — these prophesyings. 1106 But those I knew: for the whole city bruits them. KASSANDRA. 1107 Ah, unhappy one, this thou consummatest? 1107 Thy husband, thy bed’s common guest, 1108 In the bath having brightened. .. How shall I declare 1109 Consummation? It soon will be there: 1110 For hand after hand she outstretches, 1111 At life as she reaches! CHOROS. 1112 Nor yet I’ve gone with thee! for — after riddles — 1113 Now, in blind oracles, I feel resourceless. KASSANDRA. 1114 Eh, eh, papai, papai, 1114 What this, I espy? 1115 Some net of Haides undoubtedly 1116 In his bed, who takes part in the murder there! 1116 Is she who has share 1116 Nay, rather, the snare 1117 But may a revolt — 1117 On the Race, raise a shout 1117 Unceasing assault — 1118 A victim — by stoning — 1118 For murder atoning! CHOROS. 1118 Sacrificial, about 1119 What this Erinus which i’ the house thou callest 1120 To raise her cry? Not me thy word enlightens! 1121 To my heart has run 1122 A drop of the crocus-dye: 1122 Which makes for those 1123 A common close 1123 On earth by the spear that lie, 1123 With life’s descending sun. 1124 Swift is the curse begun! KASSANDRA. 1125 How! How! 1125 Keep the bull from the cow! 1125 See — see quick! 1126 In the vesture she catching him, strikes him now 1127 With the black-horned trick, 1128 And he falls in the watery vase! 1129 of the craft-killing cauldron I tell thee the case! CHOROS. 1130 I would not boast to be a topping critic 1131 of oracles: but to some sort of evil 1132 I liken these. From oracles, what good speech 1133 To mortals, beside, is sent? 1134 It comes of their evils: these arts word-abounding that sing the event 1135 Bring the fear’t is their office to teach. KASSANDRA. 1136 Ah me, ah me — 1136 of me unhappy, evil-destined fortunes! 1137 As, mine with his, all into one I throw. 1137 For I bewail my proper woe 1138 Why hast thou hither me unhappy brought? 1139 What else was sought? CHOROS. 1139 — Unless that I should die with him — for nought! 1140 Thou art some mind-mazed creature, god-possessed: 1141 And all about thyself dost wail 1142 A lay — no lay! 1142 Like some brown nightingale 1143 Insatiable of noise, who — well-away! — 1144 From her unhappy breast 1144 Keeps moaning Itus, Itus, and his life 1145 With evils, flourishing on each side, rife. KASSANDRA. 1146 Ah me, ah me, 1146 The fate o’ the nightingale, the clear resounder! 1147 For a body wing-borne have the gods cast round her, 1148 And sweet existence, from misfortunes free:
1156 Ah me, the nuptials, the nuptials of Paris, the deadly to friends! 1157 Ah me, of Skamandros the draught 1158 Paternal! There once, to these ends, 1159 On thy banks was I brought, 1160 The unhappy! And now, by Kokutos and Acheron’s shore 1161 I shall soon be, it seems, these my oracles singing once more! CHOROS. 1162 Why this word, plain too much, 1163 Hast thou uttered? A babe might learn of such! 1164 I am struck with a bloody bite — here under — 1165 At the fate woe-wreaking 1166 of thee shrill shrieking: 1166 To me who hear — a wonder! KASSANDRA.
1178 Well then, the oracle from veils no longer 1179 Shall be outlooking, like a bride new-married: 1180 But bright it seems, against the sun’s uprisings 1181 Breathing, to penetrate thee: so as, wave-like, 1182 To wash against the rays a woe much greater 1183 Than this. I will no longer teach by riddles. 1184 And witness, running with me, that of evils 1185 Done long ago, I nosing track the footstep! 1186 For, this same roof here — never quits a Choros 1187 One-voiced, not well-tuned since no 1188 And truly having drunk, to get more courage, 1189 Man’s blood — the Komos keeps within the household 1190 — Hard to be sent outside — of sister Furies: 1191 They hymn their hymn — within the house close sitting — 1192 The first beginning curse: in turn spit forth at 1193 The Brother’s bed, to him who spurned it hostile. 1194 Have I missed aught, or hit I like a bowman? 1195 False prophet am I, — knock at doors, a babbler? 1196 Henceforward witness, swearing now, I know not 1197 By other’s word the old sins of this household! CHOROS. 1198 And how should oath, bond honourably binding, 1199 Become thy cure? No less I wonder at thee 1200 — That thou, beyond sea reared, a strange-tongued city 1201 Shouldst hit in speaking, just as if thou stood’st by! KASSANDRA. ' None |
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22. Aeschylus, Libation-Bearers, 540 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Agamemnon, as ancestor figure • dreams and visions, dream figures, loved ones
Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 175; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 126
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540 ἀλλʼ εὔχομαι γῇ τῇδε καὶ πατρὸς τάφῳ'' None | sup>
540 Well then, I pray to this earth and to my father’s grave that this dream may come to its fulfilment in me. As I understand it, it fits at every point. For if the snake left the same place as I; if it was furnished with my swaddling clothes; '' None |
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23. Hebrew Bible, Ezekiel, 36.26 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Moses (Biblical Figure) • figuration
Found in books: Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 139; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 152
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36.26 וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃'' None | sup>
36.26 A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.'' None |
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24. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Agamemnon, as ancestor figure • Dream figures
Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 385; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 130
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25. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Mythological figures (excluding Olympian gods and their offspring), Baton • Mythological figures (excluding Olympian gods and their offspring), Melampos • Mythological figures (excluding Olympian gods and their offspring), Polyphidos • Mythological figures (excluding Olympian gods and their offspring), Tyndaros • messenger-figures
Found in books: Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 121, 127; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 665, 672
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26. Euripides, Hecuba, 71 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Mythological figures (excluding Olympian gods and their offspring), Bellerophon • Mythological figures (excluding Olympian gods and their offspring), Polyidos of Corinth • dreams and visions, dream figures, loved ones
Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 175; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 101
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71 μελανοπτερύγων μῆτερ ὀνείρων,'' None | sup>
71 fearful visions of the night? O lady Earth, mother of dreams that fly on sable wings! I am seeking to avert the vision of the night, the sight of horror which I learned from my dream'' None |
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27. Euripides, Ion, 1144-1145 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Amazons, in the figurative arts • robes, figured
Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 145; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 209
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1144 ἀνάθημα Δίου παιδός, οὓς ̔Ηρακλέης'1145 ̓Αμαζόνων σκυλεύματ' ἤνεγκεν θεῷ." '" None | sup>
1144 intending to invite all Delphi to the feast. Then from the temple-treasury tapestry he took and therewith made a shelter, wondrous sight to see. First o’er the roof-tree he threw a canopy of robes, an offering Heracles, the son of Zeus,'1145 had brought unto the god from his Amazonian spoils. On them was broidered many a pictured scene, to wit, Heaven marshalling his host of stars upon the vaulted sky; there was the sun-god urging on his steeds toward his fiery goal, the bright star of evening at his heels. ' None |
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28. Hebrew Bible, 1 Chronicles, 2.3 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Fig • intermarriage, biblical figures
Found in books: Gruen (2020), Ethnicity in the Ancient World - Did it matter, 116, 117; Levison (2023), The Greek Life of Adam and Eve. 929
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2.3 בְּנֵי יְהוּדָה עֵר וְאוֹנָן וְשֵׁלָה שְׁלוֹשָׁה נוֹלַד לוֹ מִבַּת־שׁוּעַ הַכְּנַעֲנִית וַיְהִי עֵר בְּכוֹר יְהוּדָה רַע בְּעֵינֵי יְהוָה וַיְמִיתֵהוּ׃2.3 וּבְנֵי נָדָב סֶלֶד וְאַפָּיִם וַיָּמָת סֶלֶד לֹא בָנִים׃ ' None | sup>
2.3 The sons of Judah: Er, and O, and Shelah; which three were born unto him of Bath-shua the Canaanitess. And Er, Judah’s first-born, was wicked in the sight of the LORD; and He slew him.'' None |
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29. Hebrew Bible, Nehemiah, 9.9-9.11, 9.13 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • dreams and visions, dream figures, invisible (voice only) • exemplary figures • memory figures
Found in books: Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 188; Gera (2014), Judith, 313; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 205
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9.9 וַתֵּרֶא אֶת־עֳנִי אֲבֹתֵינוּ בְּמִצְרָיִם וְאֶת־זַעֲקָתָם שָׁמַעְתָּ עַל־יַם־סוּף׃' '9.11 וְהַיָּם בָּקַעְתָּ לִפְנֵיהֶם וַיַּעַבְרוּ בְתוֹךְ־הַיָּם בַּיַּבָּשָׁה וְאֶת־רֹדְפֵיהֶם הִשְׁלַכְתָּ בִמְצוֹלֹת כְּמוֹ־אֶבֶן בְּמַיִם עַזִּים׃
9.13 וְעַל הַר־סִינַי יָרַדְתָּ וְדַבֵּר עִמָּהֶם מִשָּׁמָיִם וַתִּתֵּן לָהֶם מִשְׁפָּטִים יְשָׁרִים וְתוֹרוֹת אֱמֶת חֻקִּים וּמִצְוֺת טוֹבִים׃'' None | sup>
9.9 And Thou sawest the affliction of our fathers in Egypt, and heardest their cry by the Red Sea; 9.10 and didst show signs and wonders upon Pharaoh, and on all his servants, and on all the people of his land; for Thou knewest that they dealt proudly against them; and didst get Thee a name, as it is this day. 9.11 And Thou didst divide the sea before them, so that they went through the midst of the sea on the dry land; and their pursuers Thou didst cast into the depths, as a stone into the mighty waters.
9.13 Thou camest down also upon mount Sinai, and spokest with them from heaven, and gavest them right ordices and laws of truth, good statutes and commandments;'' None |
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30. Hebrew Bible, Zechariah, 3.10, 9.1, 9.10 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Esau, figure for enemies of Israel • Exegesis, figurative • Figs • Figs, parable of the sprouting of • mediatory figures • messianic figure
Found in books: Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 130; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 532; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 65; Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 131; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 314
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9.1 וְהִכְרַתִּי־רֶכֶב מֵאֶפְרַיִם וְסוּס מִירוּשָׁלִַם וְנִכְרְתָה קֶשֶׁת מִלְחָמָה וְדִבֶּר שָׁלוֹם לַגּוֹיִם וּמָשְׁלוֹ מִיָּם עַד־יָם וּמִנָּהָר עַד־אַפְסֵי־אָרֶץ׃9.1 מַשָּׂא דְבַר־יְהוָה בְּאֶרֶץ חַדְרָךְ וְדַמֶּשֶׂק מְנֻחָתוֹ כִּי לַיהוָה עֵין אָדָם וְכֹל שִׁבְטֵי יִשְׂרָאֵל׃ ' None | sup>
3.10 In that day, saith the LORD of hosts, shall ye call every man his neighbour under the vine and under the fig-tree.
9.1 The burden of the word of the LORD. In the land of Hadrach, And in Damascus shall be His resting-place; For the LORD’S is the eye of man And all the tribes of Israel.
9.10 And I will cut off the chariot from Ephraim, And the horse from Jerusalem, And the battle bow shall be cut off, And he shall speak peace unto the nations; And his dominion shall be from sea to sea, And from the River to the ends of the earth.'' None |
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31. Herodotus, Histories, 8.65, 8.84, 8.94 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aiakids, as cult figures • dreams and visions, dream figures, phantoms • figs
Found in books: Bernabe et al. (2013), Redefining Dionysos, 113; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 208; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 389
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8.65 ἔφη δὲ Δίκαιος ὁ Θεοκύδεος, ἀνὴρ Ἀθηναῖος φυγάς τε καὶ παρὰ Μήδοισι λόγιμος γενόμενος τοῦτον τὸν χρόνον, ἐπείτε ἐκείρετο ἡ Ἀττικὴ χώρη ὑπὸ τοῦ πεζοῦ στρατοῦ τοῦ Ξέρξεω ἐοῦσα ἔρημος Ἀθηναίων, τυχεῖν τότε ἐὼν ἅμα Δημαρήτῳ τῷ Λακεδαιμονίῳ ἐν τῷ Θριασίῳ πεδίῳ, ἰδεῖν δὲ κονιορτὸν χωρέοντα ἀπʼ Ἐλευσῖνος ὡς ἀνδρῶν μάλιστά κῃ τρισμυρίων, ἀποθωμάζειν τε σφέας τὸν κονιορτὸν ὅτεων κοτὲ εἴη ἀνθρώπων, καὶ πρόκατε φωνῆς ἀκούειν, καί οἱ φαίνεσθαι τὴν φωνὴν εἶναι τὸν μυστικὸν ἴακχον. εἶναι δʼ ἀδαήμονα τῶν ἱρῶν τῶν ἐν Ἐλευσῖνι γινομένων τὸν Δημάρητον, εἰρέσθαί τε αὐτὸν ὅ τι τὸ φθεγγόμενον εἴη τοῦτο. αὐτὸς δὲ εἰπεῖν “Δημάρητε, οὐκ ἔστι ὅκως οὐ μέγα τι σίνος ἔσται τῇ βασιλέος στρατιῇ· τάδε γὰρ ἀρίδηλα, ἐρήμου ἐούσης τῆς Ἀττικῆς, ὅτι θεῖον τὸ φθεγγόμενον, ἀπʼ Ἐλευσῖνος ἰὸν ἐς τιμωρίην Ἀθηναίοισί τε καὶ τοῖσι συμμάχοισι. καὶ ἢν μέν γε κατασκήψῃ ἐς τὴν Πελοπόννησον, κίνδυνος αὐτῷ τε βασιλέι καὶ τῇ στρατιῇ τῇ ἐν τῇ ἠπείρῳ ἔσται, ἢν δὲ ἐπὶ τὰς νέας τράπηται τὰς ἐν Σαλαμῖνι, τὸν ναυτικὸν στρατὸν κινδυνεύσει βασιλεὺς ἀποβαλεῖν. τὴν δὲ ὁρτὴν ταύτην ἄγουσι Ἀθηναῖοι ἀνὰ πάντα ἔτεα τῇ Μητρὶ καὶ τῇ Κούρῃ, καὶ αὐτῶν τε ὁ βουλόμενος καὶ τῶν ἄλλων Ἑλλήνων μυεῖται· καὶ τὴν φωνὴν τῆς ἀκούεις ἐν ταύτῃ τῇ ὁρτῇ ἰακχάζουσι.” πρὸς ταῦτα εἰπεῖν Δημάρητον “σίγα τε καὶ μηδενὶ ἄλλῳ τὸν λόγον τοῦτον εἴπῃς· ἢν γάρ τοι ἐς βασιλέα ἀνενειχθῇ τὰ ἔπεα ταῦτα, ἀποβαλέεις τὴν κεφαλήν, καὶ σε οὔτε ἐγὼ δυνήσομαι ῥύσασθαι οὔτʼ ἄλλος ἀνθρώπων οὐδὲ εἶς. ἀλλʼ ἔχʼ ἥσυχος, περὶ δὲ στρατιῆς τῆσδε θεοῖσι μελήσει.” τὸν μὲν δὴ ταῦτα παραινέειν, ἐκ δὲ τοῦ κονιορτοῦ καὶ τῆς φωνῆς γενέσθαι νέφος καὶ μεταρσιωθὲν φέρεσθαι ἐπὶ Σαλαμῖνος ἐπὶ τὸ στρατόπεδον τὸ τῶν Ἑλλήνων. οὕτω δὴ αὐτοὺς μαθεῖν ὅτι τὸ ναυτικὸν τὸ Ξέρξεω ἀπολέεσθαι μέλλοι. ταῦτα μὲν Δίκαιος ὁ Θεοκύδεος ἔλεγε, Δημαρήτου τε καὶ ἄλλων μαρτύρων καταπτόμενος.
8.84 ἐνθαῦτα ἀνῆγον τὰς νέας ἁπάσας Ἕλληνες, ἀναγομένοισι δέ σφι αὐτίκα ἐπεκέατο οἱ βάρβαροι. οἱ μὲν δὴ ἄλλοι Ἕλληνες ἐπὶ πρύμνην ἀνεκρούοντο καὶ ὤκελλον τὰς νέας, Ἀμεινίης δὲ Παλληνεὺς ἀνὴρ Ἀθηναῖος ἐξαναχθεὶς νηὶ ἐμβάλλει· συμπλακείσης δὲ τῆς νεὸς καὶ οὐ δυναμένων ἀπαλλαγῆναι, οὕτω δὴ οἱ ἄλλοι Ἀμεινίῃ βοηθέοντες συνέμισγον. Ἀθηναῖοι μὲν οὕτω λέγουσι τῆς ναυμαχίης γενέσθαι τὴν ἀρχήν, Αἰγινῆται δὲ τὴν κατὰ τοὺς Αἰακίδας ἀποδημήσασαν ἐς Αἴγιναν, ταύτην εἶναι τὴν ἄρξασαν. λέγεται δὲ καὶ τάδε, ὡς φάσμα σφι γυναικὸς ἐφάνη, φανεῖσαν δὲ διακελεύσασθαι ὥστε καὶ ἅπαν ἀκοῦσαι τὸ τῶν Ἑλλήνων στρατόπεδον, ὀνειδίσασαν πρότερον τάδε, “ὦ δαιμόνιοι, μέχρι κόσου ἔτι πρύμνην ἀνακρούεσθε ;”
8.94 Ἀδείμαντον δὲ τὸν Κορίνθιον στρατηγὸν λέγουσι Ἀθηναῖοι αὐτίκα κατʼ ἀρχάς, ὡς συνέμισγον αἱ νέες, ἐκπλαγέντα τε καὶ ὑπερδείσαντα, τὰ ἱστία ἀειράμενον οἴχεσθαι φεύγοντα, ἰδόντας δὲ τοὺς Κορινθίους τὴν στρατηγίδα φεύγουσαν ὡσαύτως οἴχεσθαι. ὡς δὲ ἄρα φεύγοντας γίνεσθαι τῆς Σαλαμινίης κατὰ ἱρὸν Ἀθηναίης Σκιράδος, περιπίπτειν σφι κέλητα θείῃ πομπῇ, τὸν οὔτε πέμψαντα φανῆναι οὐδένα, οὔτε τι τῶν ἀπὸ τῆς στρατιῆς εἰδόσι προσφέρεσθαι τοῖσι Κορινθίοισι. τῇδε δὲ συμβάλλονται εἶναι θεῖον τὸ πρῆγμα. ὡς γὰρ ἀγχοῦ γενέσθαι τῶν νεῶν, τοὺς ἀπὸ τοῦ κέλητος λέγειν τάδε. “Ἀδείμαντε, σὺ μὲν ἀποστρέψας τὰς νέας ἐς φυγὴν ὅρμησαι καταπροδοὺς τοὺς Ἕλληνας· οἳ δὲ καὶ δὴ νικῶσι ὅσον αὐτοὶ ἠρῶντο ἐπικρατήσαντες τῶν ἐχθρῶν.” ταῦτα λεγόντων ἀπιστέειν γὰρ τὸν Ἀδείμαντον, αὖτις τάδε λέγειν, ὡς αὐτοὶ οἷοί τε εἶεν ἀγόμενοι ὅμηροι ἀποθνήσκειν, ἢν μὴ νικῶντες φαίνωνται οἱ Ἕλληνες. οὕτω δὴ ἀποστρέψαντα τὴν νέα αὐτόν τε καὶ τοὺς ἄλλους ἐπʼ ἐξεργασμένοισι ἐλθεῖν ἐς τὸ στρατόπεδον. τούτους μὲν τοιαύτη φάτις ἔχει ὑπὸ Ἀθηναίων, οὐ μέντοι αὐτοί γε Κορίνθιοι ὁμολογέουσι, ἀλλʼ ἐν πρώτοισι σφέας αὐτοὺς τῆς ναυμαχίης νομίζουσι γενέσθαι· μαρτυρέει δέ σφι καὶ ἡ ἄλλη Ἑλλάς.'' None | sup>
8.65 Dicaeus son of Theocydes, an Athenian exile who had become important among the Medes, said that at the time when the land of Attica was being laid waste by Xerxes' army and there were no Athenians in the country, he was with Demaratus the Lacedaemonian on the Thriasian plain and saw advancing from Eleusis a cloud of dust as if raised by the feet of about thirty thousand men. They marvelled at what men might be raising such a cloud of dust and immediately heard a cry. The cry seemed to be the “Iacchus” of the mysteries, ,and when Demaratus, ignorant of the rites of Eleusis, asked him what was making this sound, Dicaeus said, “Demaratus, there is no way that some great disaster will not befall the king's army. Since Attica is deserted, it is obvious that this voice is divine and comes from Eleusis to help the Athenians and their allies. ,If it descends upon the Peloponnese, the king himself and his army on the mainland will be endangered. If, however, it turns towards the ships at Salamis, the king will be in danger of losing his fleet. ,Every year the Athenians observe this festival for the Mother and the Maiden, and any Athenian or other Hellene who wishes is initiated. The voice which you hear is the ‘Iacchus’ they cry at this festival.” To this Demaratus replied, “Keep silent and tell this to no one else. ,If these words of yours are reported to the king, you will lose your head, and neither I nor any other man will be able to save you, so be silent. The gods will see to the army.” ,Thus he advised, and after the dust and the cry came a cloud, which rose aloft and floated away towards Salamis to the camp of the Hellenes. In this way they understood that Xerxes' fleet was going to be destroyed. Dicaeus son of Theocydes used to say this, appealing to Demaratus and others as witnesses. " 8.84 Then the Hellenes set sail with all their ships, and as they were putting out to sea the barbarians immediately attacked them. The rest of the Hellenes began to back water and tried to beach their ships, but Ameinias of Pallene, an Athenian, charged and rammed a ship. When his ship became entangled and the crew could not free it, the others came to help Ameinias and joined battle. ,The Athenians say that the fighting at sea began this way, but the Aeginetans say that the ship which had been sent to Aegina after the sons of Aeacus was the one that started it. The story is also told that the phantom of a woman appeared to them, who cried commands loud enough for all the Hellenic fleet to hear, reproaching them first with, “Men possessed, how long will you still be backing water?”
8.94 The Athenians say that when the ships joined battle, the Corinthian general Adeimantus, struck with bewilderment and terror, hoisted his sails and fled away. When the Corinthians saw their flagship fleeing, they departed in the same way, ,but when in their flight they were opposite the sacred precinct of Athena Sciras on Salamis, by divine guidance a boat encountered them. No one appeared to have sent it, and the Corinthians knew nothing about the affairs of the fleet when it approached. They reckon the affair to involve the gods because when the boat came near the ships, the people on the boat said, ,“Adeimantus, you have turned your ships to flight and betrayed the Hellenes, but they are overcoming their enemies to the fulfillment of their prayers for victory.” Adeimantus did not believe them when they said this, so they spoke again, saying that they could be taken as hostages and killed if the Hellenes were not seen to be victorious. ,So he and the others turned their ships around and came to the fleet, but it was all over. The Athenians spread this rumor about them, but the Corinthians do not agree at all, and they consider themselves to have been among the foremost in the battle. The rest of Hellas bears them witness. '" None |
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32. Thucydides, The History of The Peloponnesian War, 1.22.4 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Physician, figure of • Thucydides, fundamental figure in Herodotean reception
Found in books: Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 1, 2, 3; Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 67
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1.22.4 καὶ ἐς μὲν ἀκρόασιν ἴσως τὸ μὴ μυθῶδες αὐτῶν ἀτερπέστερον φανεῖται: ὅσοι δὲ βουλήσονται τῶν τε γενομένων τὸ σαφὲς σκοπεῖν καὶ τῶν μελλόντων ποτὲ αὖθις κατὰ τὸ ἀνθρώπινον τοιούτων καὶ παραπλησίων ἔσεσθαι, ὠφέλιμα κρίνειν αὐτὰ ἀρκούντως ἕξει. κτῆμά τε ἐς αἰεὶ μᾶλλον ἢ ἀγώνισμα ἐς τὸ παραχρῆμα ἀκούειν ξύγκειται.'' None | sup>
1.22.4 The absence of romance in my history will, I fear, detract somewhat from its interest; but if it be judged useful by those inquirers who desire an exact knowledge of the past as an aid to the interpretation of the future, which in the course of human things must resemble if it does not reflect it, I shall be content. In fine, I have written my work, not as an essay which is to win the applause of the moment, but as a possession for all time. '' None |
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33. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Helper figures, in comedy • trickster (figure)
Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 155; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 309
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34. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Dream figures • Helper figures, in comedy • red-figure vases, , shaking out cloak • red-figure vases, , shaking self
Found in books: Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 76; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 156; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 386
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35. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Dream figures • red-figure vases, , to supplement language
Found in books: Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 5; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 386
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36. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Gorgianic figures
Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 292; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 292
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37. Anon., 1 Enoch, 14 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Fig • mediatory figures
Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 191; Levison (2023), The Greek Life of Adam and Eve. 635
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14 The book of the words of righteousness, and of the reprimand of the eternal Watchers in accordance,with the command of the Holy Great One in that vision. I saw in my sleep what I will now say with a tongue of flesh and with the breath of my mouth: which the Great One has given to men to",converse therewith and understand with the heart. As He has created and given to man the power of understanding the word of wisdom, so hath He created me also and given me the power of reprimanding,the Watchers, the children of heaven. I wrote out your petition, and in my vision it appeared thus, that your petition will not be granted unto you throughout all the days of eternity, and that judgement,has been finally passed upon you: yea (your petition) will not be granted unto you. And from henceforth you shall not ascend into heaven unto all eternity, and in bonds of the earth the decree,has gone forth to bind you for all the days of the world. And (that) previously you shall have seen the destruction of your beloved sons and ye shall have no pleasure in them, but they shall fall before,you by the sword. And your petition on their behalf shall not be granted, nor yet on your own: even though you weep and pray and speak all the words contained in the writing which I have,written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in,the vision caused me to fly and lifted me upward, and bore me into heaven. And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright,me. And I went into the tongues of fire and drew nigh to a large house which was built of crystals: and the walls of the house were like a tesselated floor (made) of crystals, and its groundwork was,of crystal. Its ceiling was like the path of the stars and the lightnings, and between them were,fiery cherubim, and their heaven was (clear as) water. A flaming fire surrounded the walls, and its,portals blazed with fire. And I entered into that house, and it was hot as fire and cold as ice: there,were no delights of life therein: fear covered me, and trembling got hold upon me. And as I quaked,and trembled, I fell upon my face. And I beheld a vision, And lo! there was a second house, greater,than the former, and the entire portal stood open before me, and it was built of flames of fire. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to,you its splendour and its extent. And its floor was of fire, and above it were lightnings and the path,of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of,cherubim. And from underneath the throne came streams of flaming fire so that I could not look",thereon. And the Great Glory sat thereon, and His raiment shone more brightly than the sun and,was whiter than any snow. None of the angels could enter and could behold His face by reason",of the magnificence and glory and no flesh could behold Him. The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand times,ten thousand (stood) before Him, yet He needed no counselor. And the most holy ones who were,nigh to Him did not leave by night nor depart from Him. And until then I had been prostrate on my face, trembling: and the Lord called me with His own mouth, and said to me: \' Come hither,,Enoch, and hear my word.\' And one of the holy ones came to me and waked me, and He made me rise up and approach the door: and I bowed my face downwards.'' None |
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38. Anon., Jubilees, 32.1, 39.6 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Dream figures, angels • Joseph (biblical figure) • mediatory figures
Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 42; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 152; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 124; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 124
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32.1 And he abode that night at Bethel, and Levi dreamed that they had ordained and made him the priest of the Most High God,him and his sons for ever;
39.6 that no man should commit fornication with a woman who hath a husband; that for him the punishment of death hath been ordained in the heavens before the Most High God,'' None |
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39. Cicero, On The Ends of Good And Evil, 5.4 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Contemplation, contemplative figures • pastor (“herdsman”), figuration of Epirotic pecuarii (“ranchers”) as
Found in books: Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 128; Zanker (1996), The Mask of Socrates: The Image of the Intellectual in Antiquity, 179
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5.4 Hic ego: Pomponius quidem, inquam, noster iocari videtur, et fortasse suo iure. ita enim se Athenis collocavit, ut sit paene unus ex Atticis, ut id etiam cognomen videatur habiturus. Ego autem tibi, Piso, assentior usu hoc venire, ut acrius aliquanto et attentius de claris viris locorum admonitu admonitum Non. cogitemus. ut acrius...cogitemus Non. p. 190, 191 scis enim me quodam tempore Metapontum venisse tecum neque ad hospitem ante devertisse, devertisse Lambini vetus cod. in marg. ed. rep. ; divertisse quam Pythagorae ipsum illum locum, ubi vitam ediderat, sedemque viderim. hoc autem tempore, etsi multa in omni parte Athenarum sunt in ipsis locis indicia summorum virorum, tamen ego illa moveor exhedra. modo enim fuit Carneadis, Carneadis Mdv. carneades quem videre videor—est enim nota imago—, a sedeque ipsa tanta tanti RN ingenii magnitudine orbata desiderari illam vocem puto.'' None | sup>
5.4 \xa0"As for our friend Pomponius," I\xa0interposed, "I\xa0believe he is joking; and no doubt he is a licensed wit, for he has so taken root in Athens that he is almost an Athenian; in fact I\xa0expect he will get the surname of Atticus! But I, Piso, agree with you; it is a common experience that places do strongly stimulate the imagination and vivify our ideas of famous men. You remember how I\xa0once came with you to Metapontum, and would not go to the house where we were to stay until I\xa0had seen the very place where Pythagoras breathed his last and the seat he sat in. All over Athens, I\xa0know, there are many reminders of eminent men in the actual place where they lived; but at the present moment it is that alcove over there which appeals to me, for not long ago it belonged to Carneades. I\xa0fancy I\xa0see him now (for his portrait is familiar), and I\xa0can imagine that the very place where he used to sit misses the sound of his voice, and mourns the loss of that mighty intellect." <'' None |
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40. Hebrew Bible, Daniel, 1.8-1.16, 5.4-5.5, 9.27 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Daniel, figure of • Dream figures, human • Exegesis, figurative • Fig • exemplary figures • figs
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 531, 532; Gera (2014), Judith, 75, 267, 281, 369; Levison (2023), The Greek Life of Adam and Eve. 574; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 85; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 371
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1.8 וַיָּשֶׂם דָּנִיֵּאל עַל־לִבּוֹ אֲשֶׁר לֹא־יִתְגָּאַל בְּפַתְבַּג הַמֶּלֶךְ וּבְיֵין מִשְׁתָּיו וַיְבַקֵּשׁ מִשַּׂר הַסָּרִיסִים אֲשֶׁר לֹא יִתְגָּאָל׃ 1.9 וַיִּתֵּן הָאֱלֹהִים אֶת־דָּנִיֵּאל לְחֶסֶד וּלְרַחֲמִים לִפְנֵי שַׂר הַסָּרִיסִים׃' '1.11 וַיֹּאמֶר דָּנִיֵּאל אֶל־הַמֶּלְצַר אֲשֶׁר מִנָּה שַׂר הַסָּרִיסִים עַל־דָּנִיֵּאל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה׃ 1.12 נַס־נָא אֶת־עֲבָדֶיךָ יָמִים עֲשָׂרָה וְיִתְּנוּ־לָנוּ מִן־הַזֵּרֹעִים וְנֹאכְלָה וּמַיִם וְנִשְׁתֶּה׃ 1.13 וְיֵרָאוּ לְפָנֶיךָ מַרְאֵינוּ וּמַרְאֵה הַיְלָדִים הָאֹכְלִים אֵת פַּתְבַּג הַמֶּלֶךְ וְכַאֲשֶׁר תִּרְאֵה עֲשֵׂה עִם־עֲבָדֶיךָ׃ 1.14 וַיִּשְׁמַע לָהֶם לַדָּבָר הַזֶּה וַיְנַסֵּם יָמִים עֲשָׂרָה׃ 1.15 וּמִקְצָת יָמִים עֲשָׂרָה נִרְאָה מַרְאֵיהֶם טוֹב וּבְרִיאֵי בָּשָׂר מִן־כָּל־הַיְלָדִים הָאֹכְלִים אֵת פַּתְבַּג הַמֶּלֶךְ׃ 1.16 וַיְהִי הַמֶּלְצַר נֹשֵׂא אֶת־פַּתְבָּגָם וְיֵין מִשְׁתֵּיהֶם וְנֹתֵן לָהֶם זֵרְעֹנִים׃
5.4 אִשְׁתִּיו חַמְרָא וְשַׁבַּחוּ לֵאלָהֵי דַּהֲבָא וְכַסְפָּא נְחָשָׁא פַרְזְלָא אָעָא וְאַבְנָא׃
9.27 וְהִגְבִּיר בְּרִית לָרַבִּים שָׁבוּעַ אֶחָד וַחֲצִי הַשָּׁבוּעַ יַשְׁבִּית זֶבַח וּמִנְחָה וְעַל כְּנַף שִׁקּוּצִים מְשֹׁמֵם וְעַד־כָּלָה וְנֶחֱרָצָה תִּתַּךְ עַל־שֹׁמֵם׃'' None | sup>
1.8 But Daniel purposed in his heart that he would not defile himself with the king’s food, nor with the wine which he drank; therefore he requested of the chief of the officers that he might not defile himself. 1.9 And God granted Daniel mercy and compassion in the sight of the chief of the officers. 1.10 And the chief of the officers said unto Daniel: ‘I fear my lord the king, who hath appointed your food and your drink; for why should he see your faces sad in comparison with the youths that are of your own age? so would ye endanger my head with the king.’ 1.11 Then said Daniel to the steward, whom the chief of the officers had appointed over Daniel, Haiah, Mishael, and Azariah: 1.12 ’Try thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. 1.13 Then let our counteces be looked upon before thee, and the countece of the youths that eat of the king’s food; and as thou seest, deal with thy servants.’ 1.14 So he hearkened unto them in this matter, and tried them ten days. 1.15 And at the end of ten days their counteces appeared fairer, and they were fatter in flesh, than all the youths that did eat of the king’s food. 1.16 So the steward took away their food, and the wine that they should drink, and gave them pulse.
5.4 They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone.
9.27 And he shall make a firm covet with many for one week; and for half of the week he shall cause the sacrifice and the offering to cease; and upon the wing of detestable things shall be that which causeth appalment; and that until the extermination wholly determined be poured out upon that which causeth appalment.’' ' None |
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41. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Gorgianic figures
Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 310; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 310
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42. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Qumran literature, leadership figures • figure • mediatory figures
Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 83; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 119; Flatto (2021), The Crown and the Courts, 70
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43. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Exegesis, figurative • Philo’s Logos, messianic concept and figure related to • priest, messianic figures related to
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 504; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 329
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44. Philo of Alexandria, On The Decalogue, 20 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • figures of speech, tricolon • laws, biblical figures as
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 2; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 239
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20 and I will explain each kind as well as I can. VI. And first of all, I will speak of those which rather resemble heads of laws, of which in the first place one must at once admire the number, inasmuch as they are completed in the perfect number of the decade, which contains every variety of number, both those which are even, and those which are odd, and those which are even-odd; the even numbers being such as two, the odd numbers such as three, the even-odd such as five, it also comprehends all the varieties of the multiplication of numbers, and of those numbers which contain a whole number and a fraction, and of those which contain several fractional parts; '' None |
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45. Philo of Alexandria, On The Creation of The World, 23, 47, 154 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • allegory, figurative • figures of speech, asyndeton • figures of speech, synonyms • figures of speech, tricolon • laws, biblical figures as • symbolic interpretation, of biblical figures
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 2; Estes (2020), The Tree of Life, 198; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 251; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 149, 153, 206, 239
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23 And God, not being urged on by any prompter (for who else could there have been to prompt him?) but guided by his own sole will, decided that it was fitting to benefit with unlimited and abundant favours a nature which, without the divine gift, was unable to itself to partake of any good thing; but he benefits it, not according to the greatness of his own graces, for they are illimitable and eternal, but according to the power of that which is benefited to receive his graces. For the capacity of that which is created to receive benefits does not correspond to the natural power of God to confer them; since his powers are infinitely greater, and the thing created being not sufficiently powerful to receive all their greatness would have sunk under it, if he had not measured his bounty, allotting to each, in due proportion, that which was poured upon it.
47 This is the cause why the earth bore fruit and herbs before God proceeded to adorn the heaven. And next the heaven was embellished in the perfect number four, and if any one were to pronounce this number the origin and source of the all-perfect decade he would not err. For what the decade is in actuality, that the number four, as it seems, is in potentiality, at all events if the numerals from the unit to Four are placed together in order, they will make ten, which is the limit of the number of immensity, around which the numbers wheel and turn as around a goal.
154 And these statements appear to me to be dictated by a philosophy which is symbolical rather than strictly accurate. For no trees of life or of knowledge have ever at any previous time appeared upon the earth, nor is it likely that any will appear hereafter. But I rather conceive that Moses was speaking in an allegorical spirit, intending by his paradise to intimate the domit character of the soul, which is full of innumerable opinions as this figurative paradise was of trees. And by the tree of life he was shadowing out the greatest of the virtuesùnamely, piety towards the gods, by means of which the soul is made immortal; and by the tree which had the knowledge of good an evil, he was intimating that wisdom and moderation, by means of which things, contrary in their nature to one another, are distinguished. LV. '' None |
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46. Philo of Alexandria, On The Special Laws, 2.73 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • intermarriage, biblical figures • laws, biblical figures as
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 2; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 155
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2.73 For while it does not permit them to lend on usury to their fellow countrymen, it has allowed them to receive interest from foreigners; calling the former, with great felicity of expression, their brothers, in order to prevent any one's grudging to give of his possessions to those who are as if by nature joint inheritors with themselves; but those who are not their fellow countrymen are called strangers, as is very natural. For the being a stranger shows that a person has no right to a participation in any thing, unless, indeed, any one out of an excess of virtue should treat even those in the conditions of strangers as kindred and related, from having been bred up under a virtuous state of things, and under virtuous laws which look upon what is virtuous alone as good. "" None |
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47. Philo of Alexandria, On The Virtues, 195-196, 223-225 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • intermarriage, biblical figures • laws, biblical figures as
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 2; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 155
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195 On which account, I imagine, that nobility herself, if God were to invest her with the form and organs of a man, would stand before those obstinate and unworthy descendants and speak thus: "Relationship is not measured by blood alone, where truth is the judge, but by a similarity of actions, and by a careful imitation of the conduct of your ancestors. But you have pursued an opposite line of conduct, thinking hateful such actions as are dear to me, and loving such deeds as are hateful to me; for in my eyes modesty, and truth, and moderation, and a due government of the passions, and simplicity, and innocence, are honourable, but in your opinion they are dishonourable; and to me all shameless behaviour is hateful, and all falsehood, and all immoderate indulgence of the passions, and all pride, and all wickedness. But you look upon these things as near and dear to you. '196 Why, then, do you, when by your actions you show all possible eagerness to alienate yourselves from them, sheltering yourselves under a plausible name, hypocritically pretend in words to a relationship? For I cannot endure seductive insinuations falsely put on, or any deceit; because it is easy for any persons to find out specious arguments, but it is not easy to change an evil disposition into a good one.
223 but her handmaidens were born of parents who lived on the other side of the Euphrates on the extremities of the country of Babylon, such as were given as part of their dowry to maidens of high rank when they were married, but still were often thought worthy to be taken to the bed of a wise man; and so they first of all were raised from the title of concubines to the name and dignity of wives, and in a short time, I may almost say, instead of being looked upon as handmaidens they were raised to an equality in point of dignity and consideration with their mistresses, and, which is the most extraordinary circumstance of all, were even invited by their mistresses to this position and dignity. For envy does not dwell in the souls of the wise, and whenever that is not present they all have all things in common. 224 And the illegitimate sons borne by those handmaidens differed in no respect from the legitimate children of the real wives, not only in the eyes of the father who begot them, for it is not at all surprising if he who was the father of them all displayed an equal degree of good-will to them all, since they were all equally his children; but they also were equally esteemed by their stepmothers. For they, laying aside all that dislike which women so commonly feel towards their stepsons, changed it into an unceasing affection with which they united themselves to them. 225 And the stepsons, showing a reciprocal good will to them, honoured their stepmothers as if they had been their natural mothers. And their brothers, being separated from them only by the mixture in their blood, nevertheless did not think them worthy of only a half degree of affection, but even increased their feelings so that they entertained a twofold degree of love for them, being equally beloved by them in return; and thus more than filled up what might else have appeared likely to be deficient, showing an eagerness to exhibit the same harmony and union of disposition with them that they did with their brethren by both parents. XLI. ' None |
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48. Philo of Alexandria, On The Life of Moses, 1.30 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • figures of speech, fictional opponent • laws, biblical figures as
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 2; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 159
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1.30 Therefore men in general, even if the slightest breeze of prosperity does only blow their way for a moment, become puffed up and give themselves great airs, becoming insolent to all those who are in a lower condition than themselves, and calling them dregs of the earth, and annoyances, and sources of trouble, and burdens of the earth, and all sorts of names of that kind, as if they had been thoroughly able to establish the undeviating character of their prosperity on a solid foundation, though, very likely, they will not remain in the same condition even till tomorrow, '' None |
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49. Philo of Alexandria, That The Worse Attacks The Better, 140, 178, 228 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • figures of speech, hyperbole • figures of speech, metaphor • figures of speech, rhetorical question • figures of speech, tautology • figures of speech, tricolon
Found in books: Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 218; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 97, 102, 241
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140 Let good men, then, by all means having received joy and hope for their blessed inheritance, either possess or expect good things: but let bad men, of whom Cain is a companion, living in fear and pain, reap a harvest of a most bitter portion, namely, either the presence or the expectation of evils, groaning over the miseries which are actually oppressing them, and trembling and shuddering at the expected fearful dangers. XXXIX. '
178 Or may we not suppose that this mark was set upon Cain to prevent his being slain, as a token that he would never be destroyed? For he has never once mentioned his death in the whole of the law, showing enigmatically that, like that fabulous monster Scylla, so also folly is an undying evil, which never entirely perishes, and yet which as to its capability of dying receives all time, and is never wholly free from death. And I would that the opposite event might happen, that all evils might be utterly eradicated, and might endure total destruction; but as it is they are constantly budding forth, and inflict an incurable disease on all who are once infected by them.Troubles in essay writing? Check out |
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50. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Rhetoric, figure, trope • thought, Rhetorical figures of speech, use of
Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 300; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 264
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51. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Gorgianic figures
Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 296; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 296
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52. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Satires (Horace), presentation of author-figure in • pastor (“herdsman”), as central figures in bucolic poetry
Found in books: Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 137; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 81
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53. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Dream figures • Dream figures, gods, in disguise • Titus Albucius, contrasted with author-figure • Titus Albucius, toady, figure of • robes, figured
Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 215; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 382; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 193
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54. Josephus Flavius, Jewish Antiquities, 1.18-1.24 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dura Europos synagogue, depiction of biblical figures in • mediatory figures
Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 94; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 132, 146
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1.18 ̓Επειδὴ δὲ πάντα σχεδὸν ἐκ τῆς τοῦ νομοθέτου σοφίας ἡμῖν ἀνήρτηται Μωυσέος, ἀνάγκη μοι βραχέα περὶ ἐκείνου προειπεῖν, ὅπως μή τινες τῶν ἀναγνωσομένων διαπορῶσι, πόθεν ἡμῖν ὁ λόγος περὶ νόμων καὶ πράξεων ἔχων τὴν ἀναγραφὴν ἐπὶ τοσοῦτον φυσιολογίας κεκοινώνηκεν.
1.18 ἔνθα ὁ τῆς Σολυμᾶ ὑποδέχεται βασιλεὺς αὐτὸν Μελχισεδέκ: σημαίνει δὲ τοῦτο βασιλεὺς δίκαιος: καὶ ἦν δὲ τοιοῦτος ὁμολογουμένως, ὡς διὰ ταύτην αὐτὸν τὴν αἰτίαν καὶ ἱερέα γενέσθαι τοῦ θεοῦ: τὴν μέντοι Σολυμᾶ ὕστερον ἐκάλεσεν ̔Ιεροσόλυμα.' "1.19 ἰστέον οὖν, ὅτι πάντων ἐκεῖνος ἀναγκαιότατον ἡγήσατο τῷ καὶ τὸν ἑαυτοῦ μέλλοντι βίον οἰκονομήσειν καλῶς καὶ τοῖς ἄλλοις νομοθετεῖν θεοῦ πρῶτον φύσιν κατανοῆσαι καὶ τῶν ἔργων τῶν ἐκείνου θεατὴν τῷ νῷ γενόμενον οὕτως παράδειγμα τὸ πάντων ἄριστον μιμεῖσθαι καθ' ὅσον οἷόν τε καὶ πειρᾶσθαι κατακολουθεῖν." "1.19 παρακούουσαν μὲν τοῦ θεοῦ καὶ προσωτέρω χωροῦσαν ἔλεγεν ἀπολεῖσθαι, νοστήσασαν δὲ αὐτὴν ὀπίσω γενήσεσθαι μητέρα παιδὸς τῆς γῆς ἐκείνης βασιλεύσοντος. τούτοις πείθεται καὶ ἐπανελθοῦσα πρὸς τοὺς δεσπότας συγγνώμης ἔτυχε: τίκτει δὲ μετ' οὐ πολὺ ̓Ισμαῆλον, θεόκλυτον ἄν τις εἴποι, διὰ τὸ εἰσακοῦσαι τὸν θεὸν τῆς ἱκεσίας." "1.21 παρακαλεῖ τε πρᾴως ἔχειν πρὸς αὐτὸν καὶ τὸν θεὸν εὐμενῆ ποιεῖν, παρ' αὐτῷ τε μένειν βουλομένῳ πᾶσαν ἀφθονίαν ὑπάρξειν ἀπιέναι τε προαιρούμενον τεύξεσθαι πομπῆς καὶ πάντων ὅσων καὶ χρῄζων πρὸς αὐτὸν ἀφίκοιτο." '1.21 τοῦτο δὴ παιδεῦσαι βουληθεὶς Μωυσῆς τὸ παίδευμα τοὺς ἑαυτοῦ πολίτας τῆς τῶν νόμων θέσεως οὐκ ἀπὸ συμβολαίων καὶ τῶν πρὸς ἀλλήλους δικαίων ἤρξατο τοῖς ἄλλοις παραπλησίως, ἀλλ' ἐπὶ τὸν θεὸν καὶ τὴν τοῦ κόσμου κατασκευὴν τὰς γνώμας αὐτῶν ἀναγαγὼν καὶ πείσας, ὅτι τῶν ἐπὶ γῆς ἔργων τοῦ θεοῦ κάλλιστόν ἐσμεν ἄνθρωποι, ὅτε πρὸς τὴν εὐσέβειαν ἔσχεν ὑπακούοντας, ῥᾳδίως ἤδη περὶ πάντων ἔπειθεν." "1.22 ̓Ανδρωθέντι δὲ τῷ παιδὶ γύναιον ἄγεται τὸ γένος Αἰγύπτιον, ἐνθένδε ἦν καὶ αὐτὴ τὸ ἀρχαῖον, ἐξ οὗ παῖδες ̓Ισμαήλῳ γίνονται δώδεκα πάντες, Ναβαιώθης Κήδαρος ̓Αβδεῆλος Μάσσαμος Μάσμασος ̓Ιδουμᾶς Μάσμησος Χόδαμος Θέμανος ̓Ιετοῦρος Νάφαισος Κάδμασος.' "1.22 οἱ μὲν γὰρ ἄλλοι νομοθέται τοῖς μύθοις ἐξακολουθήσαντες τῶν ἀνθρωπίνων ἁμαρτημάτων εἰς τοὺς θεοὺς τῷ λόγῳ τὴν αἰσχύνην μετέθεσαν καὶ πολλὴν ὑποτίμησιν τοῖς πονηροῖς ἔδωκαν: 1.23 ἐπεὶ δ' ἐγεννήθης * ἀποθάνῃς οὐ τὸν κοινὸν ἐκ τοῦ ζῆν τρόπον, ἀλλ' ὑπὸ πατρὸς ἰδίου θεῷ τῷ πάντων πατρὶ νόμῳ θυσίας προπεμπόμενος, ἄξιον οἶμαί σε κρίναντος αὐτοῦ μήτε νόσῳ μήτε πολέμῳ μήτε ἄλλῳ τινὶ τῶν παθῶν, ἃ συμπίπτειν πέφυκεν ἀνθρώποις, ἀπαλλαγῆναι τοῦ βίου," "1.23 ὁ δ' ἡμέτερος νομοθέτης ἀκραιφνῆ τὴν ἀρετὴν ἔχοντα τὸν θεὸν ἀποφήνας ᾠήθη δεῖν τοὺς ἀνθρώπους ἐκείνης πειρᾶσθαι μεταλαμβάνειν καὶ τοὺς μὴ ταῦτα φρονοῦντας μηδὲ μὴν πιστεύοντας ἀπαραιτήτως ἐκόλασε." "1.24 μαρτυρεῖ δέ μου τῷ λόγῳ ̓Αλέξανδρος ὁ πολυίστωρ λέγων οὕτως: “Κλεόδημος δέ φησιν ὁ προφήτης ὁ καὶ Μάλχος ἱστορῶν τὰ περὶ ̓Ιουδαίων, καθὼς καὶ Μωυσῆς ἱστόρησεν ὁ νομοθέτης αὐτῶν, ὅτι ἐκ τῆς Κατούρας ̔Αβράμῳ ἐγένοντο παῖδες ἱκανοί.' 1.24 πρὸς ταύτην οὖν τὴν ὑπόθεσιν ποιεῖσθαι τὴν ἐξέτασιν τοὺς ἀναγνωσομένους παρακαλῶ: φανεῖται γὰρ σκοπουμένοις οὕτως οὐδὲν οὔτ' ἄλογον αὐτοῖς οὔτε πρὸς τὴν μεγαλειότητα τοῦ θεοῦ καὶ τὴν φιλανθρωπίαν ἀνάρμοστον: πάντα γὰρ τῇ τῶν ὅλων φύσει σύμφωνον ἔχει τὴν διάθεσιν, τὰ μὲν αἰνιττομένου τοῦ νομοθέτου δεξιῶς, τὰ δ' ἀλληγοροῦντος μετὰ σεμνότητος, ὅσα δ' ἐξ εὐθείας λέγεσθαι συνέφερε, ταῦτα ῥητῶς ἐμφανίζοντος." '' None | sup>
1.18 4. But because almost all our constitution depends on the wisdom of Moses, our legislator, I cannot avoid saying somewhat concerning him beforehand, though I shall do it briefly; I mean, because otherwise those that read my book may wonder how it comes to pass, that my discourse, which promises an account of laws and historical facts, contains so much of philosophy.
1.18 where Melchisedec, king of the city Salem, received him. That name signifies, the righteous king: and such he was, without dispute, insomuch that, on this account, he was made the priest of God: however, they afterward called Salem Jerusalem. 1.19 He also told her, that if she disobeyed God, and went on still in her way, she should perish; but if she would return back, she should become the mother of a son who should reign over that country. These admonitions she obeyed, and returned to her master and mistress, and obtained forgiveness. A little while afterwards, she bare Ismael; which may be interpreted Heard of God, because God had heard his mother’s prayer. 1.19 The reader is therefore to know, that Moses deemed it exceeding necessary, that he who would conduct his own life well, and give laws to others, in the first place should consider the divine nature; and, upon the contemplation of God’s operations, should thereby imitate the best of all patterns, so far as it is possible for human nature to do, and to endeavor to follow after it: 1.21 He also entreated him to be at peace with him, and to make God propitious to him; and that if he thought fit to continue with him, he should have what he wanted in abundance; but that if he designed to go away, he should be honorably conducted, and have whatsoever supply he wanted when he came thither. 1.21 Now when Moses was desirous to teach this lesson to his countrymen, he did not begin the establishment of his laws after the same manner that other legislators did; I mean, upon contracts and other rights between one man and another, but by raising their minds upwards to regard God, and his creation of the world; and by persuading them, that we men are the most excellent of the creatures of God upon earth. Now when once he had brought them to submit to religion, he easily persuaded them to submit in all other things: 1.22 4. When the lad was grown up, he married a wife, by birth an Egyptian, from whence the mother was herself derived originally. of this wife were born to Ismael twelve sons; Nabaioth, Kedar, Abdeel, Mabsam, Idumas, Masmaos, Masaos, Chodad, Theman, Jetur, Naphesus, Cadmas. 1.22 for as to other legislators, they followed fables, and by their discourses transferred the most reproachful of human vices unto the gods, and so afforded wicked men the most plausible excuses for their crimes; 1.23 Accordingly thou, my son, wilt now die, not in any common way of going out of the world, but sent to God, the Father of all men, beforehand, by thy own father, in the nature of a sacrifice. I suppose he thinks thee worthy to get clear of this world neither by disease, neither by war, nor by any other severe way, by which death usually comes upon men, 1.23 but as for our legislator, when he had once demonstrated that God was possessed of perfect virtue, he supposed that men also ought to strive after the participation of it; and on those who did not so think, and so believe, he inflicted the severest punishments. 1.24 And indeed Alexander Polyhistor gives his attestation to what I here say; who speaks thus: “Cleodemus the prophet, who was also called Malchus, who wrote a History of the Jews, in agreement with the History of Moses, their legislator, relates, that there were many sons born to Abraham by Keturah:' 1.24 I exhort, therefore, my readers to examine this whole undertaking in that view; for thereby it will appear to them, that there is nothing therein disagreeable either to the majesty of God, or to his love to mankind; for all things have here a reference to the nature of the universe; while our legislator speaks some things wisely, but enigmatically, and others under a decent allegory, but still explains such things as required a direct explication plainly and expressly. ' None |
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55. Josephus Flavius, Jewish War, 5.201-5.206, 5.212-5.214 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Abraham (biblical figure), mosaic motif • laws, biblical figures as • mediatory figures
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 62; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 146; Levine (2005), The Ancient Synagogue, The First Thousand Years, 61
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5.201 Τῶν δὲ πυλῶν αἱ μὲν ἐννέα χρυσῷ καὶ ἀργύρῳ κεκαλυμμέναι πανταχόθεν ἦσαν ὁμοίως τε αἵ τε παραστάδες καὶ τὰ ὑπέρθυρα, μία δ' ἡ ἔξωθεν τοῦ νεὼ Κορινθίου χαλκοῦ πολὺ τῇ τιμῇ τὰς καταργύρους καὶ περιχρύσους ὑπεράγουσα." '5.202 καὶ δύο μὲν ἑκάστου πυλῶνος θύραι, τριάκοντα δὲ πηχῶν τὸ ὕψος ἑκάστης καὶ τὸ πλάτος ἦν πεντεκαίδεκα.' "5.203 μετὰ μέντοι τὰς εἰσόδους ἐνδοτέρω πλατυνόμενοι παρ' ἑκάτερον τριακονταπήχεις ἐξέδρας εἶχον εὖρός τε καὶ μῆκος πυργοειδεῖς, ὑψηλὰς δ' ὑπὲρ τεσσαράκοντα πήχεις: δύο δ' ἀνεῖχον ἑκάστην κίονες δώδεκα πηχῶν τὴν περιοχὴν ἔχοντες." "5.204 καὶ τῶν μὲν ἄλλων ἴσον ἦν τὸ μέγεθος, ἡ δ' ὑπὲρ τὴν Κορινθίαν ἀπὸ τῆς γυναικωνίτιδος ἐξ ἀνατολῆς ἀνοιγομένη τῆς τοῦ ναοῦ πύλης ἀντικρὺ πολὺ μείζων:" '5.205 πεντήκοντα γὰρ πηχῶν οὖσα τὴν ἀνάστασιν τεσσαρακονταπήχεις τὰς θύρας εἶχε καὶ τὸν κόσμον πολυτελέστερον ἐπὶ δαψιλὲς πάχος ἀργύρου τε καὶ χρυσοῦ. τοῦτον δὲ ταῖς ἐννέα πύλαις ἐπέχεεν ὁ Τιβερίου πατὴρ ̓Αλέξανδρος. 5.206 βαθμοὶ δὲ δεκαπέντε πρὸς τὴν μείζονα πύλην ἀπὸ τοῦ τῶν γυναικῶν διατειχίσματος ἀνῆγον: τῶν γὰρ κατὰ τὰς ἄλλας πέντε βαθμῶν ἦσαν βραχύτεροι.' "
5.212 πρὸ δὲ τούτων ἰσόμηκες καταπέτασμα πέπλος ἦν Βαβυλώνιος ποικιλτὸς ἐξ ὑακίνθου καὶ βύσσου κόκκου τε καὶ πορφύρας, θαυμαστῶς μὲν εἰργασμένος, οὐκ ἀθεώρητον δὲ τῆς ὕλης τὴν κρᾶσιν ἔχων, ἀλλ' ὥσπερ εἰκόνα τῶν ὅλων:" "5.213 ἐδόκει γὰρ αἰνίττεσθαι τῇ κόκκῳ μὲν τὸ πῦρ, τῇ βύσσῳ δὲ τὴν γῆν, τῇ δ' ὑακίνθῳ τὸν ἀέρα, καὶ τῇ πορφύρᾳ τὴν θάλασσαν, τῶν μὲν ἐκ τῆς χροίας ὁμοιουμένων, τῆς δὲ βύσσου καὶ τῆς πορφύρας διὰ τὴν γένεσιν, ἐπειδὴ τὴν μὲν ἀναδίδωσιν ἡ γῆ, τὴν δ' ἡ θάλασσα." "5.214 κατεγέγραπτο δ' ὁ πέπλος ἅπασαν τὴν οὐράνιον θεωρίαν πλὴν ζῳδίων."" None | sup>
5.201 3. Now nine of these gates were on every side covered over with gold and silver, as were the jambs of their doors and their lintels; but there was one gate that was without the inward court of the holy house, which was of Corinthian brass, and greatly excelled those that were only covered over with silver and gold. 5.202 Each gate had two doors, whose height was severally thirty cubits, and their breadth fifteen. 5.203 However, they had large spaces within of thirty cubits, and had on each side rooms, and those, both in breadth and in length, built like towers, and their height was above forty cubits. Two pillars did also support these rooms, and were in circumference twelve cubits. 5.204 Now the magnitudes of the other gates were equal one to another; but that over the Corinthian gate, which opened on the east over against the gate of the holy house itself, was much larger; 5.205 for its height was fifty cubits; and its doors were forty cubits; and it was adorned after a most costly manner, as having much richer and thicker plates of silver and gold upon them than the other. These nine gates had that silver and gold poured upon them by Alexander, the father of Tiberius. 5.206 Now there were fifteen steps, which led away from the wall of the court of the women to this greater gate; whereas those that led thither from the other gates were five steps shorter.
5.212 but before these doors there was a veil of equal largeness with the doors. It was a Babylonian curtain, embroidered with blue, and fine linen, and scarlet, and purple, and of a contexture that was truly wonderful. Nor was this mixture of colors without its mystical interpretation, but was a kind of image of the universe; 5.213 for by the scarlet there seemed to be enigmatically signified fire, by the fine flax the earth, by the blue the air, and by the purple the sea; two of them having their colors the foundation of this resemblance; but the fine flax and the purple have their own origin for that foundation, the earth producing the one, and the sea the other. 5.214 This curtain had also embroidered upon it all that was mystical in the heavens, excepting that of the twelve signs, representing living creatures.'' None |
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56. Mishnah, Avodah Zarah, 2.6 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Haman, Biblical Figure • Mordecai, Biblical Figure • rabbis, tannaitic literature cases presenting rabbis as authority figures, range of authority
Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 287; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 75
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2.6 אֵלּוּ דְבָרִים שֶׁל גּוֹיִם אֲסוּרִין וְאֵין אִסּוּרָן אִסּוּר הֲנָאָה. חָלָב שֶׁחֲלָבוֹ גוֹי וְאֵין יִשְׂרָאֵל רוֹאֵהוּ, וְהַפַּת, וְהַשֶּׁמֶן שֶׁלָּהֶן. רַבִּי וּבֵית דִּינוֹ הִתִּירוּ בַשֶּׁמֶן. וּשְׁלָקוֹת, וּכְבָשִׁין שֶׁדַּרְכָּן לָתֵת לְתוֹכָן יַיִן וָחֹמֶץ, וְטָרִית טְרוּפָה, וְצִיר שֶׁאֵין בָּהּ דָּגָה כִלְבִּית שׁוֹטֶטֶת בּוֹ, וְהַחִלָּק, וְקֹרֶט שֶׁל חִלְתִּית, וּמֶלַח סַלְקוֹנְטִית, הֲרֵי אֵלּוּ אֲסוּרִין וְאֵין אִסּוּרָן אִסּוּר הֲנָאָה:'' None | sup>
2.6 The following articles of non-Jews are prohibited but the prohibition does not extend to deriving benefit from them: 1. milk which a non-Jew milked without an israelite watching him, 2. their bread and oil (Rabbi and his court permitted the oil) 3. stewed and pickled things into which they are accustomed to put wine or vinegar, 4. pickled herring which had been minced, 5. brine in which there is no kalbith-fish floating, 6. helek, 7. pieces of asa foetida 8. and sal-conditum. Behold these are prohibited but the prohibition does not extend to deriving benefit from them.'' None |
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57. New Testament, 1 Peter, 2.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Judas, function of figure of • figura, figure
Found in books: Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 202; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 177
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2.5 καὶ αὐτοὶ ὡς λίθοι ζῶντες οἰκοδομεῖσθε οἶκος πνευματικὸς εἰς ἱεράτευμα ἅγιον, ἀνενέγκαι πνευματικὰς θυσίας εὐπροσδέκτους θεῷ διὰ Ἰησοῦ Χριστοῦ·'' None | sup>
2.5 You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ. '' None |
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58. New Testament, 1 Corinthians, 3.16, 9.20, 10.11, 12.12, 15.50 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Adam (biblical figure) • Artemis, goddess and cult, Cult figure/statue • Exegesis, figurative • exegesis, figural • figura, figure • language, symbolic/figural • temple (figuratively)
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 136, 239, 522, 523, 524, 529; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 107; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 189, 205; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 309; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 251; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 91, 109
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3.16 Οὐκ οἴδατε ὅτι ναὸς θεοῦ ἐστὲ καὶ τὸ πνεῦμα τοῦ θεοῦ ἐν ὑμῖν οἰκεῖ;
9.20 καὶ ἐγενόμην τοῖς Ἰουδαίοις ὡς Ἰουδαῖος, ἵνα Ἰουδαίους κερδήσω· τοῖς ὑπὸ νόμον ὡς ὑπὸ νόμον, μὴ ὢν αὐτὸς ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον κερδήσω·
10.11 ταῦτα δὲ τυπικῶς συνέβαινεν ἐκείνοις, ἐγράφη δὲ πρὸς νουθεσίαν ἡμῶν, εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντηκεν.
12.12 Καθάπερ γὰρ τὸ σῶμα ἕν ἐστιν καὶ μέλη πολλὰ ἔχει, πάντα δὲ τὰ μέλη τοῦ σώματος πολλὰ ὄντα ἕν ἐστιν σῶμα, οὕτως καὶ ὁ χριστός·
15.50 Τοῦτο δέ φημι, ἀδελφοί, ὅτι σὰρξ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ.'' None | sup>
3.16 Don't you know that you are a temple of God, and that God'sSpirit lives in you?" 9.20 To the Jews I became as a Jew, that I might gain Jews; to thosewho are under the law, as under the law, that I might gain those whoare under the law;
10.11 Now all these thingshappened to them by way of example, and they were written for ouradmonition, on whom the ends of the ages have come.
12.12 For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ.' "
15.50 Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption."" None |
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59. New Testament, 2 Thessalonians, 2.3 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Exegesis, figurative • figuration
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 532; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 282
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2.3 μή τις ὑμᾶς ἐξαπατήσῃ κατὰ μηδένα τρόπον· ὅτι ἐὰν μὴ ἔλθῃ ἡ ἀποστασία πρῶτον καὶ ἀποκαλυφθῇ ὁ ἄνθρωπος τῆς ἀνομίας, ὁ υἱὸς τῆς ἀπωλείας,'' None | sup>
2.3 Let no one deceive you in any way. For it will not be, unless the falling away comes first, and the man of sin is revealed, the son of destruction, '' None |
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60. New Testament, Apocalypse, 1.12-1.13, 1.20, 2.7, 12.1, 12.3-12.7, 19.16 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Artemis, goddess and cult, Cult figure/statue • Exegesis, figurative • Jesus, as secondary figure • Rachel (biblical figure) • allegory, figurative • antichrist figure • contrasted with manhood, overlooked in biblical figures • dreams and visions, dream figures, invisible (voice only) • fig
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 532; Estes (2020), The Tree of Life, 206, 207, 209, 315; Farag (2021), What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity, 169, 170; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 205; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 177; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 206; Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 96; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 28
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1.12 Καὶ ἐπέστρεψα βλέπειν τὴν φωνὴν ἥτις ἐλάλει μετʼ ἐμοῦ· καὶ ἐπιστρέψας εἶδον ἑπτὰ λυχνίας χρυσᾶς, 1.13 καὶ ἐν μέσῳ τῶν λυχνιῶνὅμοιον υἱὸν ἀνθρώπου, ἐνδεδυμένον ποδήρηκαὶπεριεζωσμένονπρὸς τοῖς μαστοῖς ζώνην χρυσᾶν·
1.20 τὸ μυστήριον τῶν ἑπτὰ ἀστέρων οὓς εἶδες ἐπὶ τῆς δεξιᾶς μου, καὶ τὰς ἑπτὰ λυχνίας τὰς χρυσᾶς· οἱ ἑπτὰ ἀστέρες ἄγγελοι τῶν ἑπτὰ ἐκκλησιῶν εἰσίν, καὶ αἱ λυχνίαι αἱἑπτὰ ἑπτὰ ἐκκλησίαι εἰσίν.
2.7 Ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. Τῷ νικῶντι δώσω αὐτῷφαγεῖν ἐκ τοῦ ξύλου τῆς ζωῆς,ὅ ἐστινἐν τῷ παραδείσῳ τοῦ θεοῦ.
12.1 Καὶ σημεῖον μέγα ὤφθη ἐν τῷ οὐρανῷ, γυνὴ περιβεβλημένη τὸν ἥλιον, καὶ ἡ σελήνη ὑποκάτω τῶν ποδῶν αὐτῆς, καὶ ἐπὶ τῆς κεφαλῆς αὐτῆς στέφανος ἀστέρων δώδεκα, καὶ ἐν γαστρὶ ἔχουσα·
12.3 καὶ ὤφθη ἄλλο σημεῖον ἐν τῷ οὐρανῷ, καὶ ἰδοὺ δράκων μέγας πυρρός, ἔχων κεφαλὰς ἑπτὰ καὶκέρατα δέκακαὶ ἐπὶ τὰς κεφαλὰς αὐτοῦ ἑπτὰ διαδήματα, 12.4 καὶ ἡ οὐρὰ αὐτοῦ σύρει τὸ τρίτοντῶν ἀστέρων τοῦ οὐρανοῦ, καὶ ἔβαλεναὐτοὺςεἰς τὴν γῆν.καὶ ὁ δράκων ἔστηκεν ἐνώπιον τῆς γυναικὸς τῆς μελλούσης τεκεῖν, ἵνα ὅταν τέκῃ τὸ τέκνον αὐτῆς καταφάγῃ· 12.5 καὶἔτεκενυἱόν,ἄρσεν,ὃς μέλλειποιμαίνεινπάντατὰ ἔθνη ἐν ῥάβδῳ σιδηρᾷ·καὶ ἡρπάσθη τὸ τέκνον αὐτῆς πρὸς τὸν θεὸν καὶ πρὸς τὸν θρόνον αὐτοῦ. 12.6 καὶ ἡ γυνὴ ἔφυγεν εἰς τὴν ἔρημον, ὅπου ἔχει ἐκεῖ τόπον ἡτοιμασμένον ἀπὸ τοῦ θεοῦ, ἵνα ἐκεῖ τρέφωσιν αὐτὴν ἡμέρας χιλίας διακοσίας ἑξήκοντα. 1
2.7 Καὶ ἐγένετο πόλεμος ἐν τῷ οὐρανῷ, ὁΜιχαὴλκαὶ οἱ ἄγγελοι αὐτοῦτοῦ πολεμῆσαιμετὰ τοῦ δράκοντος. καὶ ὁ δράκων ἐπολέμησεν καὶ οἱ ἄγγελοι αὐτοῦ,
19.16 καὶ ἔχει ἐπὶ τὸ ἱμάτιον καὶ ἐπὶ τὸν μηρὸν αὐτοῦ ὄνομα γεγραμμένον ΒΑΣΙΛΕΥΣ ΒΑΣΙΛΕΩΝ ΚΑΙ ΚΥΡΙΟΣ ΚΥΡΙΩΝ.' ' None | sup>
1.12 I turned to see the voice that spoke with me. Having turned, I saw seven golden lampstands. 1.13 And in the midst of the lampstands was one like a son of man, clothed with a robe reaching down to his feet, and with a golden sash around his chest.
1.20 the mystery of the seven stars which you saw in my right hand, and the seven golden lampstands. The seven stars are the angels of the seven assemblies. The seven lampstands are seven assemblies.
2.7 He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes I will give to eat of the tree of life, which is in the Paradise of my God.
12.1 A great sign was seen in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars.
12.3 Another sign was seen in heaven. Behold, a great red dragon, having seven heads and ten horns, and on his heads seven crowns. 12.4 His tail drew one third of the stars of the sky, and threw them to the earth. The dragon stood before the woman who was about to give birth, so that when she gave birth he might devour her child. 12.5 She gave birth to a son, a male child, who is to rule all the nations with a rod of iron. Her child was caught up to God, and to his throne. 12.6 The woman fled into the wilderness, where she has a place prepared by God, that there they may nourish her one thousand two hundred sixty days. 1
2.7 There was war in the sky. Michael and his angels made war on the dragon. The dragon and his angels made war.
19.16 He has on his garment and on his thigh a name written, "KING OF KINGS, AND LORD OF LORDS."' ' None |
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61. New Testament, James, 2.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Judas, as Abraham-like figure • exemplary figures
Found in books: Gera (2014), Judith, 285; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 118
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2.21 Ἀβραὰμ ὁ πατὴρ ἡμῶν οὐκ ἐξ ἔργων ἐδικαιώθη, ἀνενέγκας Ἰσαὰκ τὸν υἱὸν αὐτοῦ ἐπὶ τὸ θυσιαστήριον;'' None | sup>
2.21 Wasn't Abraham our father justified by works, in that he offered up Isaac his son on the altar? "" None |
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62. New Testament, Ephesians, 1.1, 1.17-1.18, 1.22-1.23, 2.18, 3.17-3.19, 4.11, 4.13, 5.2, 5.26, 6.16-6.17 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Artemis, goddess and cult, Cult figure/statue • Exegesis, figurative • Judas, function of figure of • exegesis, figural • figurative language • temple (figuratively)
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 334; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 189, 217, 227, 230, 248, 266, 306, 321; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 204; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 132; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 177; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 109
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1.1 ΠΑΥΛΟΣ ἀπόστολος Χριστοῦ Ἰησοῦ διὰ θελήματος θεοῦ τοῖς ἁγίοις τοῖς οὖσιν ἐν Ἐφέσῳ καὶ πιστοῖς ἐν Χριστῷ Ἰησοῦ·
1.17 ἵνα ὁ θεὸς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ πατὴρ τῆς δόξης, δῴη ὑμῖν πνεῦμα σοφίας καὶ ἀποκαλύψεως ἐν ἐπιγνώσει αὐτοῦ,
1.18 πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας ὑμῶν εἰς τὸ εἰδέναι ὑμᾶς τίς ἐστιν ἡ ἐλπὶς τῆς κλήσεως αὐτοῦ, τίς ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ ἐν τοῖς ἁγίοις,
1.22 καὶ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ, καὶ αὐτὸν ἔδωκεν κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ, 1.23 ἥτις ἐστὶν τὸ σῶμα αὐτοῦ, τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσιν πληρουμένου.
2.18 ὅτι διʼ αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ πνεύματι πρὸς τὸν πατέρα.
3.17 κατοικῆσαι τὸν χριστὸν διὰ τῆς πίστεως ἐν ταῖς καρδίαις ὑμῶν ἐν ἀγάπῃ· ἐρριζωμένοι καὶ τεθεμελιωμένοι, 3.18 ἵνα ἐξισχύσητε καταλαβέσθαι σὺν πᾶσιν τοῖς ἁγίοις τί τὸ πλάτος καὶ μῆκος καὶ ὕψος καὶ βάθος, 3.19 γνῶναί τε τὴν ὑπερβάλλουσαν τῆς γνώσεως ἀγάπην τοῦ χριστοῦ, ἵνα πληρωθῆτε εἰς πᾶν τὸ πλήρωμα τοῦ θεοῦ.
4.11 καὶ αὐτὸς ἔδωκεν τοὺς μὲν ἀποστόλους, τοὺς δὲ προφήτας, τοὺς δὲ εὐαγγελιστάς, τοὺς δὲ ποιμένας καὶ διδασκάλους,
4.13 μέχρι καταντήσωμεν οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ χριστοῦ,
5.2 καθὼς καὶ ὁ χριστὸς ἠγάπησεν ὑμᾶς καὶ παρέδωκεν ἑαυτὸν ὑπὲρ ὑμῶν προσφορὰν καὶ θυσίαν τῷ θεῷ εἰς ὀσμὴν εὐωδίας.
5.26 ἵνα αὐτὴν ἁγιάσῃ καθαρίσας τῷ λουτρῷ τοῦ ὕδατος ἐν ῥήματι,
6.16 ἐν πᾶσιν ἀναλαβόντες τὸν θυρεὸν τῆς πίστεως, ἐν ᾧ δυνήσεσθε πάντα τὰ βέλη τοῦ πονηροῦ τὰ πεπυρωμένα σβέσαι· 6.17 καὶ τὴν περικεφαλαίαν τοῦ σωτηρίου δέξασθε, καὶ τὴν μάχαιραν τοῦ πνεύματος,'' None | sup>
1.1 Paul, an apostle of Christ Jesus through the will of God, to the saints who are at Ephesus, and the faithful in Christ Jesus:
1.17 that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and revelation in the knowledge of him;
1.18 having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints,
1.22 He put all things in subjection under his feet, and gave him to be head over all things for the assembly, 1.23 which is his body, the fullness of him who fills all in all.
2.18 For through him we both have our access in one Spirit to the Father.
3.17 that Christ may dwell in your hearts through faith; to the end that you, being rooted and grounded in love, 3.18 may be strengthened to comprehend with all the saints what is the breadth and length and height and depth, ' "3.19 and to know Christ's love which surpasses knowledge, that you may be filled with all the fullness of God. " 4.11 He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers;
4.13 until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ;
5.2 Walk in love, even as Christ also loved you, and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance.
5.26 that he might sanctify it, having cleansed it by the washing of water with the word,
6.16 above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one. 6.17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God; '' None |
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63. New Testament, Galatians, 1.8, 1.16, 3.13 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dream figures, gods, in disguise • Exegesis, figurative • Rhetoric, figure, trope • Vision (see also Revelation), figurative use • allegory, figurative • figure
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 529; Estes (2020), The Tree of Life, 207; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 96; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 144; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 202; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 68
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1.8 ἀλλὰ καὶ ἐὰν ἡμεῖς ἢ ἄγγελος ἐξ οὐρανοῦ εὐαγγελίσηται ὑμῖν παρʼ ὃ εὐηγγελισάμεθα ὑμῖν, ἀνάθεμα ἔστω.
1.16 ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμοὶ ἵνα εὐαγγελίζωμαι αὐτὸν ἐν τοῖς ἔθνεσιν, εὐθέως οὐ προσανεθέμην σαρκὶ καὶ αἵματι,
3.13 Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου γενόμενος ὑπὲρ ἡμῶν κατάρα, ὅτι γέγραπταιἘπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου,'' None | sup>
1.8 But even though we, or an angelfrom heaven, should preach to you any gospel other than that which wepreached to you, let him be cursed. ' "
1.16 to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood, " 3.13 Christ redeemed us from the curse of the law, having become acurse for us. For it is written, "Cursed is everyone who hangs on atree," '' None |
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64. New Testament, Hebrews, 1.3, 4.15, 11.17, 11.28, 11.37-11.38 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Figurative language • Gorgianic figures • Gorgianic figures, antithesis • Gorgianic figures, parisosis • Jesus (figure of) • Jesus, Manichaean figure of • Tabernacle, figural interpretation of • Vision (see also Revelation), figurative use • exemplary figures • figurative language
Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 69; Gera (2014), Judith, 285; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 127; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 141, 142; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 219; Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 207, 210, 217, 218; Richter et al. (2015), Mani in Dublin: Selected Papers from the Seventh International Conference of the International Association of Manichaean Studies, 40
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1.3 ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενοςἐκάθισεν ἐν δεξιᾷτῆς μεγαλωσύνης ἐν ὑψηλοῖς,
4.15 οὐ γὰρ ἔχομεν ἀρχιερέα μὴ δυνάμενον συνπαθῆσαι ταῖς ἀσθενείαις ἡμῶν, πεπειρασμένον δὲ κατὰ πάντα καθʼ ὁμοιότητα χωρὶς ἁμαρτίας.
11.17 Πίστειπροσενήνοχεν Ἀβραὰμ τὸν Ἰσαὰκ πειραζόμενος,καὶ τὸν μονογενῆ προσέφερεν ὁ τὰς ἐπαγγελίας ἀναδεξάμενος, πρὸς ὃν ἐλαλήθη ὅτι
11.28 Πίστει πεποίηκεντὸ πάσχακαὶ τὴν πρόσχυσιντοῦ αἵματος,ἵνα μὴὁ ὀλοθρεύωντὰ πρωτότοκα θίγῃ αὐτῶν. 1
1.37 ἐλιθάσθησαν, ἐπειράσθησαν, ἐπρίσθησαν, ἐν φόνῳ μαχαίρης ἀπέθανον, περιῆλθον ἐν μηλωταῖς, ἐν αἰγίοις δέρμασιν, ὑστερούμενοι, θλιβόμενοι, κακουχούμενοι, 1
1.38 ὧν οὐκ ἦν ἄξιος ὁ κόσμος ἐπὶ ἐρημίαις πλανώμενοι καὶ ὄρεσι καὶ σπηλαίοις καὶ ταῖς ὀπαῖς τῆς γῆς.'' None | sup>
1.3 His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high; ' "
4.15 For we don't have a high priest who can't be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin. " 11.17 By faith, Abraham, being tested, offered up Isaac. Yes, he who had gladly received the promises was offering up his one and only son;
11.28 By faith, he kept the Passover, and the sprinkling of the blood, that the destroyer of the firstborn should not touch them. 1
1.37 They were stoned. They were sawn apart. They were tempted. They were slain with the sword. They went around in sheepskins, in goatskins; being destitute, afflicted, ill-treated 1
1.38 (of whom the world was not worthy), wandering in deserts, mountains, caves, and the holes of the earth. '' None |
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65. New Testament, Romans, 1.18-1.23, 13.10 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Artemis, goddess and cult, Cult figure/statue • Rhetoric, figure, trope • figure
Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 96; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 205, 217; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 61, 68, 69, 70
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1.18 Ἀποκαλύπτεται γὰρ ὀργὴ θεοῦ ἀπʼ οὐρανοῦ ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων, 1.19 διότι τὸ γνωστὸν τοῦ θεοῦ φανερόν ἐστιν ἐν αὐτοῖς, ὁ θεὸς γὰρ αὐτοῖς ἐφανέρωσεν. 1.20 τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους, 1.21 διότι γνόντες τὸν θεὸν οὐχ ὡς θεὸν ἐδόξασαν ἢ ηὐχαρίστησαν, ἀλλὰ ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία· 1.22 φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν, 1.23 καὶἤλλαξαν τὴν δόξαντοῦ ἀφθάρτου θεοῦἐν ὁμοιώματιεἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν.
13.10 ἡ ἀγάπη τῷ πλησίον κακὸν οὐκ ἐργάζεται· πλήρωμα οὖν νόμου ἡ ἀγάπη.'' None | sup>
1.18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, 1.19 because that which is known of God is revealed in them, for God revealed it to them. 1.20 For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. ' "1.21 Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. " '1.22 Professing themselves to be wise, they became fools, 1.23 and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. ' "
13.10 Love doesn't harm a neighbor. Love therefore is the fulfillment of the law. "' None |
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66. New Testament, John, 1.1-1.18, 14.6 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Exegesis, figurative • Figural reading, of past occurrences • Philo’s Logos, messianic concept and figure related to • language, symbolic/figural • priest, messianic figures related to
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 531; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 127; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 193, 199, 316; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 91, 289
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1.1 ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 1.2 Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 1.3 πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. 1.4 ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων· 1.5 καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. 1.6 Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάνης· 1.7 οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ. 1.8 οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλʼ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. 1.9 Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον.
1.10 ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω.
1.11 Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον.
1.12 ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ,
1.13 οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν.
1.14 Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔
1.15 Ἰωάνης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων — οὗτος ἦν ὁ εἰπών — Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν·̓
1.16 ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος·
1.17 ὅτι ὁ νόμος διὰ Μωυσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο.
1.18 θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο.
14.6 λέγει αὐτῷ Ἰησοῦς Ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή· οὐδεὶς ἔρχεται πρὸς τὸν πατέρα εἰ μὴ διʼ ἐμοῦ.'' None | sup>
1.1 In the beginning was the Word, and the Word was with God, and the Word was God. 1.2 The same was in the beginning with God. 1.3 All things were made through him. Without him was not anything made that has been made. 1.4 In him was life, and the life was the light of men. ' "1.5 The light shines in the darkness, and the darkness hasn't overcome it. " '1.6 There came a man, sent from God, whose name was John. 1.7 The same came as a witness, that he might testify about the light, that all might believe through him. 1.8 He was not the light, but was sent that he might testify about the light. 1.9 The true light that enlightens everyone was coming into the world. ' "
1.10 He was in the world, and the world was made through him, and the world didn't recognize him. " "
1.11 He came to his own, and those who were his own didn't receive him. " "
1.12 But as many as received him, to them he gave the right to become God's children, to those who believe in his name: " 1.13 who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.
1.14 The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth.
1.15 John testified about him. He cried out, saying, "This was he of whom I said, \'He who comes after me has surpassed me, for he was before me.\'"
1.16 From his fullness we all received grace upon grace.
1.17 For the law was given through Moses. Grace and truth came through Jesus Christ.
1.18 No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him.
14.6 Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me. '' None |
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67. New Testament, Luke, 1.55, 13.8, 23.31, 24.23 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Bible, figural reading of • Figs • Figural reading, of the Old Testament • Jesus (figure of) • Judas, as Abraham-like figure • Old Testament, figural reading of • allegory, figurative • dreams and visions, dream figures, invisible (voice only) • dreams and visions, dream figures, phantoms • figuration
Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 4; Estes (2020), The Tree of Life, 207; Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 133; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 84; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 279; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 204, 355; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 118
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1.55 καθὼς ἐλάλησεν πρὸς τοὺς πατέρας ἡμῶν, τῷ Ἀβραὰμ καὶ τῷ σπέρματι αὐτοῦ εἰς τὸν αἰῶνα.
13.8 ὁ δὲ ἀποκριθεὶς λέγει αὐτῷ Κύριε, ἄφες αὐτὴν καὶ τοῦτο τὸ ἔτος, ἕως ὅτου σκάψω περὶ αὐτὴν
23.31 ὅτι εἰ ἐν ὑγρῷ ξύλῳ ταῦτα ποιοῦσιν, ἐν τῷ ξηρῷ τί γένηται;
24.23 καὶ μὴ εὑροῦσαι τὸ σῶμα αὐτοῦ ἦλθαν λέγουσαι καὶ ὀπτασίαν ἀγγέλων ἑωρακέναι, οἳ λέγουσιν αὐτὸν ζῇν.'' None | sup>
1.55 As he spoke to our fathers, To Abraham and his seed forever."' "
13.8 He answered, 'Lord, leave it alone this year also, until I dig around it, and fertilize it. " 23.31 For if they do these things in the green tree, what will be done in the dry?"' "
24.23 and when they didn't find his body, they came saying that they had also seen a vision of angels, who said that he was alive. "' None |
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68. New Testament, Mark, 14.33-14.34 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dream figures, angels • Jesus, Manichaean figure of
Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 177; Richter et al. (2015), Mani in Dublin: Selected Papers from the Seventh International Conference of the International Association of Manichaean Studies, 40
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14.33 καὶ παραλαμβάνει τὸν Πέτρον καὶ τὸν Ἰάκωβον καὶ τὸν Ἰωάνην μετʼ αὐτοῦ, καὶ ἤρξατο ἐκθαμβεῖσθαι καὶ ἀδημονεῖν, 14.34 καὶ λέγει αὐτοῖς Περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου· μείνατε ὧδε καὶ γρηγορεῖτε.'' None | sup>
14.33 He took with him Peter, James, and John, and began to be greatly troubled and distressed. 14.34 He said to them, "My soul is exceedingly sorrowful, even to death. Stay here, and watch."'' None |
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69. New Testament, Matthew, 1.3, 1.5-1.6, 1.16, 3.17, 11.27, 13.8, 24.29, 25.1-25.12 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Athanasius, transitional figure • Bible, literal and figurative interpretation of • Exegesis, figurative • Fig • Jesus (figure of) • Judith, symbolic figure • dreams and visions, dream figures, invisible (voice only) • prophetic, figures
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 381; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 240, 459, 531, 532; Esler (2000), The Early Christian World, 1123; Gera (2014), Judith, 256; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 219; Levison (2023), The Greek Life of Adam and Eve. 872, 929; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 205; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 198, 199
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1.3 Ἰούδας δὲ ἐγέννησεν τὸν Φαρὲς καὶ τὸν Ζαρὰ ἐκ τῆς Θάμαρ, Φαρὲς δὲ ἐγέννησεν τὸν Ἑσρώμ, Ἑσρὼμ δὲ ἐγέννησεν τὸν Ἀράμ,
1.5 Σαλμὼν δὲ ἐγέννησεν τὸν Βοὲς ἐκ τῆς Ῥαχάβ, Βοὲς δὲ ἐγέννησεν τὸν Ἰωβὴδ ἐκ τῆς Ῥούθ, Ἰωβὴδ δὲ ἐγέννησεν τὸν Ἰεσσαί, 1.6 Ἰεσσαὶ δὲ ἐγέννησεν τὸν Δαυεὶδ τὸν βασιλέα. Δαυεὶδ δὲ ἐγέννησεν τὸν Σολομῶνα ἐκ τῆς τοῦ Οὐρίου,
1.16 Ἰακὼβ δὲ ἐγέννησεν τὸν Ἰωσὴφ τὸν ἄνδρα Μαρίας, ἐξ ἧς ἐγεννήθη Ἰησοῦς ὁ λεγόμενος Χριστός.
3.17 καὶ ἰδοὺ ἠνεῴχθησαν οἱ οὐρανοί, καὶ εἶδεν πνεῦμα θεοῦ καταβαῖνον ὡσεὶ περιστερὰν ἐρχόμενον ἐπʼ αὐτόν· καὶ ἰδοὺ φωνὴ ἐκ τῶν οὐρανῶν λέγουσα Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα.
11.27 Πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου, καὶ οὐδεὶς ἐπιγινώσκει τὸν υἱὸν εἰ μὴ ὁ πατήρ, οὐδὲ τὸν πατέρα τις ἐπιγινώσκει εἰ μὴ ὁ υἱὸς καὶ ᾧ ἐὰν βούληται ὁ υἱὸς ἀποκαλύψαι.
13.8 ἄλλα δὲ ἔπεσεν ἐπὶ τὴν γῆν τὴν καλὴν καὶ ἐδίδου καρπόν, ὃ μὲν ἑκατὸν ὃ δὲ ἑξήκοντα ὃ δὲ τριάκοντα.
24.29 Εὐθέως δὲ μετὰ τὴν θλίψιν τῶν ἡμερῶν ἐκείνων ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς, καὶ οἱ ἀστέρες πεσοῦνται ἀπὸ τοῦ οὐρανοῦ καὶ αἱ δυνάμεις τῶν οὐρανῶν σαλευθήσονται.
25.1 Τότε ὁμοιωθήσεται ἡ βασιλεία τῶν οὐρανῶν δέκα παρθένοις, αἵτινες λαβοῦσαι τὰς λαμπάδας ἑαυτῶν ἐξῆλθον εἰς ὑπάντησιν τοῦ νυμφίου. 25.2 πέντε δὲ ἐξ αὐτῶν ἦσαν μωραὶ καὶ πέντε φρόνιμοι· 25.3 αἱ γὰρ μωραὶ λαβοῦσαι τὰς λαμπάδας αὐτῶν οὐκ ἔλαβον μεθʼ ἑαυτῶν ἔλαιον· 25.4 αἱ δὲ φρόνιμοι ἔλαβον ἔλαιον ἐν τοῖς ἀγγείοις μετὰ τῶν λαμπάδων ἑαυτῶν. 25.5 χρονίζοντος δὲ τοῦ νυμφίου ἐνύσταξαν πᾶσαι καὶ ἐκάθευδον. 25.6 μέσης δὲ νυκτὸς κραυγὴ γέγονεν Ἰδοὺ ὁ νυμφίος, ἐξέρχεσθε εἰς ἀπάντησιν. 25.7 τότε ἠγέρθησαν πᾶσαι αἱ παρθένοι ἐκεῖναι καὶ ἐκόσμησαν τὰς λαμπάδας ἑαυτῶν. 25.8 αἱ δὲ μωραὶ ταῖς φρονίμοις εἶπαν Δότε ἡμῖν ἐκ τοῦ ἐλαίου ὑμῶν, ὅτι αἱ λαμπάδες ἡμῶν σβέννυνται. 25.9 ἀπεκρίθησαν δὲ αἱ φρόνιμοι λέγουσαι Μήποτε οὐ μὴ ἀρκέσῃ ἡμῖν καὶ ὑμῖν· πορεύεσθε μᾶλλον πρὸς τοὺς πωλοῦντας καὶ ἀγοράσατε ἑαυταῖς.
25.10 ἀπερχομένων δὲ αὐτῶν ἀγοράσαι ἦλθεν ὁ νυμφίος, καὶ αἱ ἕτοιμοι εἰσῆλθον μετʼ αὐτοῦ εἰς τοὺς γάμους, καὶ ἐκλείσθη ἡ θύρα.
25.11 ὕστερον δὲ ἔρχονται καὶ αἱ λοιπαὶ παρθένοι λέγουσαι Κύριε κύριε, ἄνοιξον ἡμῖν·
25.12 ὁ δὲ ἀποκριθεὶς εἶπεν Ἀμὴν λέγω ὑμῖν, οὐκ οἶδα ὑμᾶς.'' None | sup>
1.3 Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.
1.5 Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse. 1.6 Jesse became the father of David the king. David became the father of Solomon by her who had been the wife of Uriah.
1.16 Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.
3.17 Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased."
11.27 All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him.
13.8 and others fell on good soil, and yielded fruit: some one hundred times as much, some sixty, and some thirty.
24.29 But immediately after the oppression of those days, the sun will be darkened, the moon will not give its light, the stars will fall from the sky, and the powers of the heavens will be shaken;
25.1 "Then the Kingdom of Heaven will be like ten virgins, who took their lamps, and went out to meet the bridegroom. 25.2 Five of them were foolish, and five were wise. 25.3 Those who were foolish, when they took their lamps, took no oil with them, 25.4 but the wise took oil in their vessels with their lamps. 25.5 Now while the bridegroom delayed, they all slumbered and slept. ' "25.6 But at midnight there was a cry, 'Behold! The bridegroom is coming! Come out to meet him!' " '25.7 Then all those virgins arose, and trimmed their lamps. ' "25.8 The foolish said to the wise, 'Give us some of your oil, for our lamps are going out.' " "25.9 But the wise answered, saying, 'What if there isn't enough for us and you? You go rather to those who sell, and buy for yourselves.' " 25.10 While they went away to buy, the bridegroom came, and those who were ready went in with him to the marriage feast, and the door was shut. ' "
25.11 Afterward the other virgins also came, saying, 'Lord, Lord, open to us.' " "
25.12 But he answered, 'Most assuredly I tell you, I don't know you.' "' None |
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70. Plutarch, Aristides, 19.1-19.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Dream figures, alter ego/evil genius • Mythological figures (excluding Olympian gods and their offspring), Bellerophon • Mythological figures (excluding Olympian gods and their offspring), Melampos • Mythological figures (excluding Olympian gods and their offspring), Polyidos of Corinth • dreams and visions, dream figures, phantoms
Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 253; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 13, 102, 670
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19.1 οὕτω δὲ τοῦ ἀγῶνος δίχα συνεστῶτος πρῶτοι μὲν ἐώσαντο τοὺς Πέρσας οἱ Λακεδαιμόνιοι· καὶ τὸν Μαρδόνιον ἀνὴρ Σπαρτιάτης ὄνομα Ἀρίμνηστος ἀποκτίννυσι, λίθῳ τὴν κεφαλὴν πατάξας, ὥσπερ αὐτῷ προεσήμανε τὸ ἐν Ἀμφιάρεω μαντεῖον. ἔπεμψε γὰρ ἄνδρα Λυδὸν ἐνταῦθα, Κᾶρα δὲ ἕτερον εἰς Τροφωνίου ὁ ὁ bracketed in Sintenis 2 ; Blass reads εἰς τὸ Πτῷον ὁ with S, after Hercher, thus agreeing with Herodotus viii. 135. Μαρδόνιος· καὶ τοῦτον μὲν ὁ προφήτης Καρικῇ γλώσσῃ προσεῖπεν, 19.2 ὁ δὲ Λυδὸς ἐν τῷ σηκῷ τοῦ Ἀμφιάρεω κατευνασθεὶς ἔδοξεν ὑπηρέτην τινὰ τοῦ θεοῦ παραστῆναι καὶ κελεύειν αὐτὸν ἀπιέναι, μὴ βουλομένου δὲ λίθον εἰς τὴν κεφαλὴν ἐμβαλεῖν μέγαν, ὥστε δόξαι πληγέντα τεθνάναι τὸν ἄνθρωπον· καὶ ταῦτα μὲν οὕτω γενέσθαι λέγεται. τοὺς δὲ φεύγοντας εἰς τὰ ξύλινα τείχη καθεῖρξαν. ὀλίγῳ δʼ ὕστερον Ἀθηναῖοι τοὺς Θηβαίους τρέπονται, τριακοσίους τοὺς ἐπιφανεστάτους καὶ πρώτους διαφθείραντες ἐν αὐτῇ τῇ μάχῃ.'' None | sup>
19.1 19.2 '' None |
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71. Plutarch, Cato The Elder, 20.4 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Contemplation, contemplative figures • Physician, figure of
Found in books: Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 41; Zanker (1996), The Mask of Socrates: The Image of the Intellectual in Antiquity, 254
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20.4 οὐκ ἠξίου δὲ τὸν υἱόν, ὥς φησιν αὐτός, ὑπὸ δούλου κακῶς ἀκούειν ἢ τοῦ ὠτὸς ἀνατείνεσθαι μανθάνοντα βράδιον, οὐδέ γε μαθήματος τηλικούτου τῷ δούλῳ χάριν ὀφείλειν, ἀλλʼ αὐτὸς μὲν ἦν γραμματιστής, αὐτὸς δὲ νομοδιδάκτης, αὐτὸς δὲ γυμναστής, οὐ μόνον ἀκοντίζειν οὐδʼ ὁπλομαχεῖν οὐδʼ ἱππεύειν διδάσκων τὸν υἱόν, ἀλλὰ καὶ τῇ χειρὶ πὺξ παίειν καὶ καῦμα καὶ ψῦχος ἀνέχεσθαι καὶ τὰ δινώδη καὶ τραχύνοντα τοῦ ποταμοῦ διανηχόμενον ἀποβιάζεσθαι.'' None | sup>
20.4 '' None |
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72. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Physician, figure of • red-figure vases, , to supplement language
Found in books: Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 7; Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 347
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73. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Mythological figures (excluding Olympian gods and their offspring), Aegeus • Mythological figures (excluding Olympian gods and their offspring), Medea • dreams and visions, dream figures, statues
Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 425, 426; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 603
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74. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Dream figures • allegory, figurative • dreams and visions, dream figures, multiple • dreams and visions, dream figures, statues
Found in books: Estes (2020), The Tree of Life, 204; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 409
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75. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • figure • mediatory figures
Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 149; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 154, 155
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76. None, None, nan (1st cent. CE - 5th cent. CE)
Tagged with subjects: • Dream figures, angels • Dream figures, human • Fig
Found in books: Levison (2023), The Greek Life of Adam and Eve. 484; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 152, 156
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77. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Petronius, Satyrica, figure of Encolpius • nude female figures
Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 339; Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 183
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78. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Bes-figures, dancing • dreams and visions, dream figures, invisible (voice only)
Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 331; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 205
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79. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Dream figures, animals • Dream figures, appearance • Mythological figures (excluding Olympian gods and their offspring), Autolykos • Mythological figures (excluding Olympian gods and their offspring), Iolaos • Mythological figures (excluding Olympian gods and their offspring), Menestheus • Mythological figures (excluding Olympian gods and their offspring), Odysseus • Mythological figures (excluding Olympian gods and their offspring), Protesilaos • dreams and visions, dream figures, statues
Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 419, 423; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 526
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80. Pausanias, Description of Greece, 1.18.3, 7.22.3 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • aniconism,, and the figural • dreams and visions, dream figures, invisible (voice only) • figs,
Found in books: Gaifman (2012), Aniconism in Greek Antiquity, 135, 233; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 312; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 205
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1.18.3 πλησίον δὲ πρυτανεῖόν ἐστιν, ἐν ᾧ νόμοι τε οἱ Σόλωνός εἰσι γεγραμμένοι καὶ θεῶν Εἰρήνης ἀγάλματα κεῖται καὶ Ἑστίας, ἀνδριάντες δὲ ἄλλοι τε καὶ Αὐτόλυκος ὁ παγκρατιαστής· τὰς γὰρ Μιλτιάδου καὶ Θεμιστοκλέους εἰκόνας ἐς Ῥωμαῖόν τε ἄνδρα καὶ Θρᾷκα μετέγραψαν.
7.22.3 ἀφικόμενος οὖν περὶ ἑσπέραν ὁ τῷ θεῷ χρώμενος λιβανωτόν τε ἐπὶ τῆς ἑστίας θυμιᾷ καὶ ἐμπλήσας τοὺς λύχνους ἐλαίου καὶ ἐξάψας τίθησιν ἐπὶ τὸν βωμὸν τοῦ ἀγάλματος ἐν δεξιᾷ νόμισμα ἐπιχώριον— καλεῖται δὲ χαλκοῦς τὸ νόμισμα—καὶ ἐρωτᾷ πρὸς τὸ οὖς τὸν θεὸν ὁποῖόν τι καὶ ἑκάστῳ τὸ ἐρώτημά ἐστι. τὸ ἀπὸ τούτου δὲ ἄπεισιν ἐκ τῆς ἀγορᾶς ἐπιφραξάμενος τὰ ὦτα· προελθὼν δὲ ἐς τὸ ἐκτὸς τὰς χεῖρας ἀπέσχεν ἀπὸ τῶν ὤτων, καὶ ἧστινος ἂν ἐπακούσῃ φωνῆς, μάντευμα ἡγεῖται.'' None | sup>
1.18.3 Hard by is the Prytaneum (Town-hall), in which the laws of Solon are inscribed, and figures are placed of the goddesses Peace and Hestia (Hearth), while among the statues is Autolycus the pancratiast. See Paus. 1.35.6 . For the likenesses of Miltiades and Themistocles have had their titles changed to a Roman and a Thracian.
7.22.3 Coming at eventide, the inquirer of the god, having burnt incense upon the hearth, filled the lamps with oil and lighted them, puts on the altar on the right of the image a local coin, called a “copper,” and asks in the ear of the god the particular question he wishes to put to him. After that he stops his ears and leaves the marketplace. On coming outside he takes his hands from his ears, and whatever utterance he hears he considers oracular.'' None |
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81. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Bes-figures, dancing • Dream figures, gods, in disguise
Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 331; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 437
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82. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Dream figures • Dream figures, gods, in disguise • Mythological figures (excluding Olympian gods and their offspring), Achilles • dreams and visions, dream figures, invisible (voice only) • dreams and visions, dream figures, statues
Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 210, 400, 401, 404; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 117
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83. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • Joseph (biblical figure)
Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 124; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 124
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84. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • Joseph (biblical figure)
Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 208; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 208
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85. None, None, nan (2nd cent. CE - missingth cent. CE)
Tagged with subjects: • Gorgianic figures
Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 280, 316; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 280, 316
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86. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Authority, Figures • breasts, as figure of Sanhedrin
Found in books: Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 150; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 85
| 3a חייב בשמחה ואת שאינו לא שומע ולא מדבר ושוטה וקטן פטורין אף מן השמחה הואיל ופטורין מכל מצות האמורות בתורה מאי שנא לענין ראיה דפטירי ומאי שנא לענין שמחה דמחייבי,לענין ראיה גמר ראיה ראיה מהקהל דכתיב (דברים לא, יב) הקהל את העם האנשים והנשים והטף וכתיב (דברים לא, יא) בבא כל ישראל לראות,והתם מנלן דכתיב (דברים לא, יב) למען ישמעו ולמען ילמדו ותניא למען ישמעו פרט למדבר ואינו שומע ולמען ילמדו פרט לשומע ואינו מדבר,למימרא דכי לא משתעי לא גמר והא הנהו תרי אילמי דהוו בשבבותיה דרבי בני ברתיה דרבי יוחנן בן גודגדא ואמרי לה בני אחתיה דרבי יוחנן דכל אימת דהוה עייל רבי לבי מדרשא הוו עיילי ויתבי קמייהו ומניידי ברישייהו ומרחשין שפוותייהו,ובעי רבי רחמי עלייהו ואיתסו ואשתכח דהוו גמירי הלכתא וספרא וספרי וכולה הש"ס,אמר מר זוטרא קרי ביה למען ילמדו רב אשי אמר ודאי למען ילמדו הוא דאי סלקא דעתך למען ילמדו וכיון דלא משתעי לא גמר וכיון דלא שמע לא גמר,האי מלמען ישמעו נפקא אלא ודאי למען ילמדו הוא,אמר ר\' תנחום חרש באזנו אחת פטור מן הראיה שנאמר (דברים לא, יא) באזניהם,והאי באזניהם מבעי ליה באזניהם דכולהו ישראל ההוא מנגד כל ישראל נפקא אי מנגד כל ישראל הוה אמינא אע"ג דלא שמעי כתב רחמנא באזניהם והוא דשמעי,ההוא מלמען ישמעו נפקא,אמר רבי תנחום חיגר ברגלו אחת פטור מן הראיה שנאמר רגלים,והא רגלים מבעי ליה פרט לבעלי קבין ההוא מפעמים נפקא דתניא פעמים אין פעמים אלא רגלים וכן הוא אומר (ישעיהו כו, ו) תרמסנה רגל רגלי עני פעמי דלים ואומר (שיר השירים ז, ב) מה יפו פעמיך בנעלים בת נדיב,דרש רבא מאי דכתיב מה יפו פעמיך בנעלים בת נדיב כמה נאין רגליהן של ישראל בשעה שעולין לרגל בת נדיב בתו של אברהם אבינו שנקרא נדיב שנאמר (תהלים מז, י) נדיבי עמים נאספו עם אלהי אברהם אלהי אברהם ולא אלהי יצחק ויעקב אלא אלהי אברהם שהיה תחילה לגרים,אמר רב כהנא דרש רב נתן בר מניומי משום ר\' תנחום מאי דכתיב (בראשית לז, כד) והבור רק אין בו מים משמע שנאמר והבור רק איני יודע שאין בו מים אלא מים אין בו אבל נחשים ועקרבים יש בו,ת"ר מעשה ברבי יוחנן בן ברוקה ורבי אלעזר (בן) חסמא שהלכו להקביל פני ר\' יהושע בפקיעין אמר להם מה חידוש היה בבית המדרש היום אמרו לו תלמידיך אנו ומימיך אנו שותין אמר להם אף על פי כן אי אפשר לבית המדרש בלא חידוש,שבת של מי היתה שבת של ר\' אלעזר בן עזריה היתה ובמה היתה הגדה היום אמרו לו בפרשת הקהל ומה דרש בה,(דברים לא, יב) הקהל את העם האנשים והנשים והטף אם אנשים באים ללמוד נשים באות לשמוע טף למה באין כדי ליתן שכר למביאיהן אמר להם מרגלית טובה היתה בידכם ובקשתם לאבדה ממני,ועוד דרש (דברים כו, יז) את ה\' האמרת היום וה\' האמירך היום,אמר להם הקב"ה לישראל אתם עשיתוני חטיבה אחת בעולם ואני אעשה אתכם חטיבה אחת בעולם אתם עשיתוני חטיבה אחת בעולם דכתיב (דברים ו, ד) שמע ישראל ה\' אלהינו ה\' אחד ואני אעשה אתכם חטיבה אחת בעולם שנאמר'' None | 3a they are obligated in rejoicing. And one who does not hear and does not speak, an imbecile, and a minor are all exempt even from rejoicing, since they are exempt from all the mitzvot mentioned in the Torah. The Gemara asks: What is different with regard to the mitzva of appearance, that a deaf person and a mute are exempt from this mitzva? And what is different with regard to the mitzva of rejoicing, that they are obligated?,The Gemara explains: With regard to their exemption from the obligation of appearance, the tanna derives this halakha by means of a verbal analogy between the term appearance stated with regard to the mitzva of appearance at the Temple on the pilgrim Festival and the term appearance stated with regard to the mitzva of assembly, i.e., the obligation to assemble in the Temple on Sukkot in the year following the Sabbatical Year. As it is written, with regard to the mitzva of assembly: “Assemble the people, the men and the women and the little ones” (Deuteronomy\xa031:12), and it is written in that context: “When all of Israel come to appear” (Deuteronomy\xa031:11). Just as a deaf person and a mute are not obligated to attend the assembly, they are likewise exempt from appearing in the Temple on the Festivals.,The Gemara asks: And there, with regard to the mitzva of assembly, from where do we derive that a deaf person and a mute are exempt? As it is written there: “That they may hear, and that they may learn” (Deuteronomy 31:12), and it is taught in a baraita that the phrase “that they may hear” excludes one who speaks but does not hear; and the phrase “and that they may learn” excludes one who hears but does not speak, as he is unable to learn.,The Gemara asks: Is that to say that one who is not able to speak is not able to learn? But consider the following incident. There were two mute people who were in the neighborhood of Rabbi Yehuda HaNasi. They were the sons of the daughter of Rabbi Yoḥa ben Gudgeda, and some say that they were the sons of the sister of Rabbi Yoḥa ben Gudgeda. Whenever Rabbi Yehuda HaNasi would enter the study hall they would also enter and sit before the Sages, and they would nod their heads as if they understood and move their lips.,And Rabbi Yehuda HaNasi prayed for God to have mercy upon them, and they were healed. And it was discovered that they had learned and were proficient in halakha, i.e., Mishna; Sifra, the halakhic midrash on Leviticus; Sifrei, the halakhic midrash on Numbers and Deuteronomy; and the entire Talmud. This shows that those who cannot speak are able to learn.,Mar Zutra said that one should read into the verse: That they may teach yelamdu, instead of: “That they may learn yilmedu” (Deuteronomy 31:12). Even if a mute person is able to learn he cannot teach others. Rav Ashi said that the verse is certainly to be read: That they may teach. As, if it enters your mind that one should read: “That they may learn,” as it is written, and you will explain that since he is not able to speak he is not able to learn, and similarly the reason for the exemption of a deaf person is that since he is not able to hear he is not able to learn, you will have erred. According to this interpretation, it is clear from the context that a deaf person is exempted by the phrase: “That they may hear,” not merely due to his lack of hearing but because his inability to hear prevents him from learning.,However, this is incorrect, for if so, this exemption of a mute could also be derived from: “That they may hear,” as the verse has already taught the basic principle that anyone who cannot learn is not obligated in the mitzva of assembly. Rather, the verse is certainly to be read as: “That they may teach,” which indicates that although a mute is able to learn himself, and therefore he is not exempted by the previous verse, he is nevertheless exempt because he is unable to teach others.,Rabbi Tanḥum said: One who is deaf in one ear is exempt from the mitzva of appearance in the Temple, as it is stated with regard to the mitzva of assembly: “When all Israel comes to appear before the Lord your God in the place that He shall choose, you shall read this law before all Israel in their ears” (Deuteronomy\xa031:11). This verse indicates that the obligation of assembly applies only to those who can hear with both ears. Since the two mitzvot are connected by verbal analogy, as explained above, this halakha applies to the mitzva of appearance as well.,The Gemara asks: But this phrase: “In their ears,” is necessary to teach that the reading of the Torah at the assembly must enter the ears of the entire Jewish people. Consequently, it cannot serve as the source of the halakha concerning one who is deaf in one ear. The Gemara answers: That halakha, that the reading of the Torah must be heard by the entire Jewish people, is derived from the phrase: “Before all Israel” (Deuteronomy\xa031:11). The Gemara asks: If that halakha were derived from: “Before all Israel,” I would say that the mitzva applies even though they cannot hear; therefore, the Merciful One writes: “In their ears,” and that indicates that they must be able to hear. If so, this phrase is not available for deriving the halakha of someone who is deaf in one ear.,The Gemara answers: That halakha, that the people must hear, is derived from: “That they may hear” (Deuteronomy\xa031:12). Therefore, the phrase: “In their ears,” is not required for that purpose. Rather, it teaches that only those who can hear with both ears are obligated in the mitzva of assembly, and by extension, in the mitzva of appearance as well.,Rabbi Tanḥum said: One who is lame in one leg is exempt from the mitzva of appearance, as it is stated: “Three times regalim shall you keep a feast for Me in the year” (Exodus 23:14).Since the term for feet is raglayim, it can be inferred from here that the obligation to ascend involves the use of both of one’s legs.,The Gemara asks: But the term “regalim” is necessary to exclude people with artificial legs. Although these people are capable of walking, as they do not have two natural legs they are exempt from ascending to the Temple. The Gemara responds: That halakha is derived from: “Three occasions pe’amim in the year all your males will appear before the Lord God” (Exodus\xa023:17). The term pe’amim can also mean legs, as it is taught in a baraita, with regard to the term “pe’amim”: Pe’amim means nothing other than legs. And so it says: “The foot shall tread it down, even the feet of the poor and the steps pa’amei of the needy” (Isaiah 26:6), and it says: “How beautiful are your feet fe’amayikh in sandals, daughter of the prince” (Song of Songs 7:2).,With regard to the aforementioned verse, Rava taught: What is the meaning of that which is written: “How beautiful are your feet in sandals, daughter of the prince nadiv”? How pleasant are the feet raglehen of the Jewish people when they ascend to Jerusalem on the pilgrimage Festival regel. “Daughter of the prince”: this is referring to the daughter of Abraham our father who is called a prince, as it is stated: “The princes of the peoples are gathered together, the people of the God of Abraham” (Psalms 47:10). The Gemara asks: Is God only “the God of Abraham,” and not the God of Isaac and Jacob? Rather, the verse mentions “the God of Abraham,” as he was the first of the converts. Abraham was the first prince, as all converts who follow in his path are called “the princes of the peoples.”,The Gemara cites another statement of Rabbi Tanḥum. Rav Kahana said that Rabbi Natan bar Manyumi taught in the name of Rabbi Tanḥum: What is the meaning of that which is written with regard to Joseph: “And they took him, and cast him into the pit; and the pit was empty, there was no water in it” (Genesis 37:24). By inference from that which is stated: “And the pit was empty,” don’t I know that there was no water in it? Rather, this teaches that there was no water in it, but there were snakes and scorpions in it.,§ The Sages taught: There was an incident involving Rabbi Yoḥa ben Beroka and Rabbi Elazar ben Ḥisma, when they went to greet Rabbi Yehoshua in Peki’in. Rabbi Yehoshua said to them: What novel idea was taught today in the study hall? They said to him: We are your students and we drink from your water, i.e., all of our Torah knowledge comes from you, and therefore how can we tell you something you have not already learned? He said to them: Even so, there cannot be a study hall without a novelty.,He asked them: Whose week was it, i.e. who was the lecturer this week? They said to him: It was Rabbi Elazar ben Azarya’s week. He inquired: And on what subject was the lecture today? They said to him: He spoke about the portion of the mitzva of assembly. Rabbi Yehoshua persisted: And what verse did he interpret homiletically with regard to this mitzva?,They said to him that Rabbi Elazar ben Azarya interpreted the following verse: “Assemble the people, the men and the women and the little ones” (Deuteronomy 31:12). This verse is puzzling: If men come to learn, and women, who might not understand, come at least to hear, why do the little ones come? They come in order for God to give a reward to those who bring them, i.e., God credits those who bring their children to the assembly. Rabbi Yehoshua said to them: This good pearl of wisdom was in your hands, and you tried to conceal it from me?,Upon seeing that Rabbi Yehoshua was pleased to hear this idea, Rabbi Yoḥa ben Beroka and Rabbi Elazar ben Ḥisma said to him: Additionally, Rabbi Elazar interpreted the following verses homiletically: “You have affirmed, this day, that the Lord is your God, and that you will walk in His ways and keep His statutes, His mitzvot, and His ordices, and listen to His voice. And the Lord has affirmed you, this day, to be His treasure, as He promised you, and that you should keep all His mitzvot” (Deuteronomy 26:17–18).,Rabbi Elazar explained: The Holy One, Blessed be He, said to the Jewish people: You have made Me a single entity\xa0in the world, as you singled Me out as separate and unique. And therefore I will make you a single entity in the world, as you will be a treasured nation, chosen by God. You have made Me a single entity in the world, as it is written: “Hear, O Israel, the Lord our God, the Lord is One” (Deuteronomy 6:4). And therefore I will make you a single entity in the world, as it is stated:'' None |
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87. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Joseph (biblical figure)
Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 208; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 208
| 108b א"כ לא נפנה דרך כרמים,דרש רבא מאי דכתיב (איוב יב, ה) לפיד בוז לעשתות שאנן נכון למועדי רגל מלמד שהיה נח הצדיק מוכיח אותם ואמר להם דברים שהם קשים כלפידים והיו (בוזים) מבזין אותו אמרו לו זקן תיבה זו למה אמר להם הקב"ה מביא עליכם את המבול אמרו מבול של מה אם מבול של אש יש לנו דבר אחר ועליתה שמה ואם של מים הוא מביא אם מן הארץ הוא מביא יש לנו עששיות של ברזל שאנו מחפין בהם את הארץ ואם מן השמים הוא מביא יש לנו דבר ועקב שמו ואמרי לה עקש שמו,אמר להם הוא מביא מבין עקבי רגליכם שנאמר (איוב יב, ה) נכון למועדי רגל תניא מימי המבול קשים כשכבת זרע שנאמר נכון למועדי רגל אמר רב חסדא ברותחין קלקלו בעבירה וברותחין נידונו כתיב הכא (בראשית ח, א) וישכו המים וכתיב התם (אסתר ז, י) וחמת המלך שככה,(בראשית ז, י) ויהי לשבעת הימים ומי המבול היו על הארץ מה טיבם של שבעת הימים,אמר רב אלו ימי אבילות של מתושלח ללמדך שהספדן של צדיקים מעכבין את הפורענות לבא דבר אחר לשבעת ששינה עליהם הקב"ה סדר בראשית שהיתה חמה יוצאת ממערב ושוקעת במזרח דבר אחר שקבע להם הקב"ה זמן גדול ואח"כ זמן קטן ד"א לשבעת הימים שהטעימם מעין העולם הבא כדי שידעו מה טובה מנעו מהן,(בראשית ז, ב) מכל הבהמה הטהורה תקח לך שבעה שבעה איש ואשתו אישות לבהמה מי אית לה א"ר שמואל בר נחמני א"ר יונתן מאותם שלא נעבדה בהם עבירה,מנא ידע אמר רב חסדא שהעבירן לפני התיבה כל שהתיבה קולטתו בידוע שלא נעבדה בהם עבירה וכל שאין התיבה קולטתו בידוע שנעבדה בה עבירה רבי אבהו אמר מאותן הבאין מאיליהן,(בראשית ו, יד) עשה לך תיבת עצי גופר מאי גופר אמר רב אדא אמרי דבי ר\' שילא זו מבליגה ואמרי לה גולמיש,צוהר תעשה לתיבה א"ר יוחנן אמר לו הקב"ה לנח קבע בה אבנים טובות ומרגליות כדי שיהיו מאירות לכם כצהרים,(בראשית ו, טז) ואל אמה תכלנה מלמעלה דבהכי הוא דקיימא,(בראשית ו, טז) תחתיים שנים ושלישים תעשה תנא תחתיים לזבל אמצעיים לבהמה עליונים לאדם,(בראשית ח, ז) וישלח את העורב אמר ר"ל תשובה ניצחת השיבו עורב לנח אמר לו רבך שונאני ואתה שנאתני רבך שונאני מן הטהורין שבעה מן הטמאים שנים ואתה שנאתני שאתה מניח ממין שבעה ושולח ממין שנים אם פוגע בי שר חמה או שר צנה לא נמצא עולם חסר בריה אחת או שמא לאשתי אתה צריך,אמר לו רשע במותר לי נאסר לי בנאסר לי לא כ"ש,ומנלן דנאסרו דכתיב (בראשית ו, יח) ובאת אל התיבה אתה ובניך ואשתך ונשי בניך אתך וכתיב (בראשית ח, טז) צא מן התיבה אתה ואשתך ובניך ונשי בניך אתך וא"ר יוחנן מיכן אמרו שנאסרו בתשמיש המטה,ת"ר שלשה שמשו בתיבה וכולם לקו כלב ועורב וחם כלב נקשר עורב רק חם לקה בעורו,(בראשית ח, ח) וישלח את היונה מאתו לראות הקלו המים א"ר ירמיה מכאן שדירתן של עופות טהורים עם הצדיקים,(בראשית ח, יא) והנה עלה זית טרף בפיה א"ר אלעזר אמרה יונה לפני הקב"ה רבש"ע יהיו מזונותי מרורים כזית ומסורים בידך ואל יהיו מתוקים כדבש ומסורים ביד בשר ודם מאי משמע דהאי טרף לישנא דמזוני הוא דכתיב (משלי ל, ח) הטריפני לחם חוקי,(בראשית ח, יט) למשפחותיהם יצאו מן התיבה א"ר יוחנן למשפחותם ולא הם,אמר רב חנא בר ביזנא אמר ליה אליעזר לשם רבא כתיב למשפחותיהם יצאו מן התיבה אתון היכן הויתון א"ל צער גדול היה לנו בתיבה בריה שדרכה להאכילה ביום האכלנוה ביום שדרכה להאכילה בלילה האכלנוה בלילה האי זקיתא לא הוה ידע אבא מה אכלה יומא חד הוה יתיב וקא פאלי רמונא נפל תולעתא מינה אכלה מיכן ואילך הוה גביל לה חיזרא כי מתלע אכלה,אריא אישתא זינתיה דאמר רב לא בציר משיתא ולא טפי מתריסר זינא אישתא אורשינה אשכחיניה אבא דגני בספנא דתיבותא א"ל לא בעית מזוני א"ל חזיתיך דהות טרידא אמינא לא אצערך א"ל יהא רעוא דלא תמות שנאמר (איוב כט, יח) ואומר עם קני אגוע וכחול ארבה ימים,אמר רב חנה בר לואי אמר שם רבא לאליעזר כי אתו עלייכו מלכי מזרח ומערב אתון היכי עבידיתו אמר ליה אייתי הקב"ה לאברהם ואותביה מימיניה והוה שדינן עפרא והוו חרבי גילי והוי גירי שנאמר (תהלים קי, א) מזמור לדוד נאם ה\' לאדוני שב לימיני עד אשית אויביך הדום לרגליך וכתיב (ישעיהו מא, ב) מי העיר ממזרח צדק יקראהו לרגלו יתן לפניו גוים ומלכים ירד יתן כעפר חרבו כקש נדף קשתו,נחום איש גם זו הוה רגיל דכל דהוה סלקא ליה אמר גם זו לטובה יומא חד בעו ישראל לשדורי דורון לקיסר אמרי בהדי'' None | 108b They said to him: If so we will not clear a path through vineyards, i.e., we will continue to sin.,Rava taught: What is the meaning of that which is written: “A contemptible torch lapid in the thought of him that is at ease, a thing ready for them whose foot slips” (Job 12:5)? This teaches that Noah the righteous would rebuke the people of his generation, and he said to them statements that are harsh as torches kelapidim, and they would treat him with contempt. They said to him: Old man, why are you building this ark? Noah said to them: The Holy One, Blessed be He, is bringing a flood upon you. They said to him: A flood of what? If it is a flood of fire, we have another item and it is called alita, and it is fireproof. And if it is a flood of water that He brings, if He brings the water from the earth, we have iron plates with which we can plate the earth to prevent the water from rising. And if He brings the water from the heavens, we have an item and it is called ekev, and some say it is called ikkesh, which will absorb the water.,Noah said to them: If He wishes He will bring the water from between your feet and you can do nothing to prevent it, as it is stated: “For them whose foot slips.” It is taught in a baraita: The waters of the flood were as hard and thick as semen, as it is stated: “For them whose foot slips”; foot is a euphemism. Rav Ḥisda says: With hot semen they sinned, and with hot water they were punished. As it is written here, at the conclusion of the flood: “And the waters assuaged” (Genesis 8:1), and it is written there: “Then the king’s wrath was assuaged” (Esther 7:10). Just as the term “assuaged” there is referring to the heat of Ahasuerus’s wrath, so too, “assuaged” with regard to the flood is referring to the heat of the waters.,With regard to the verse: “And it came to pass that after seven days the waters of the flood were upon the earth” (Genesis 7:10), the Gemara asks: What is the nature of these seven additional days?,Rav says: These were the days of mourning for the death of Methuselah; and this is to teach you that eulogies for the righteous prevent calamities from ensuing. Alternatively, “after seven days” means that the Holy One, Blessed be He, altered the order of Creation for that generation, i.e., in seven days He reversed the process of Creation, so that the sun would emerge in the west and set in the east. Alternatively, it means that the Holy One, Blessed be He, designated a substantial period for them, one hundred and twenty years, to repent, and thereafter designated a brief period for them, an additional seven days, as a final opportunity for them to repent. Alternatively, “after seven days” means that during those seven days, God gave them a foretaste of the delights of the World-to-Come, which will be actualized during the seventh millennium, so that they would know what munificence their sins prevented them from receiving.,§ With regard to the verse: “of every kosher animal you shall take to you by sevens, husband and wife” (Genesis 7:2), the Gemara asks: Is there marriage for animals? Rabbi Shmuel bar Naḥmani says that Rabbi Yonatan says: The reference is to those animals with which the transgression of relations with another species was not performed. Therefore, the Torah underscores that the animals that entered the ark were husband and wife.,The Gemara asks: From where did Noah know which animals were not involved in that transgression? Rav Ḥisda says: He passed them before the ark. All animals that the ark accepted, it was known that a transgression had not been performed with them. And any animal that the ark did not accept, it was known that a transgression had been performed with it. Rabbi Abbahu says: Noah took onto the ark only from those animals that came on their own, as it appeared that they were sent from Heaven, and they were certainly fit for this purpose.,With regard to the verse: “Make you an ark of gopher wood” (Genesis 6:14), the Gemara asks: What is gopher wood? Rav Adda says that they say in the school of Rabbi Sheila: This is wood from the mavliga tree; and some say that it is wood from the willow gulamish tree.,With regard to the verse: “A tzohar you shall make for the ark” (Genesis 6:16), Rabbi Yoḥa says that the Holy One, Blessed be He, said to Noah: Set precious stones and jewels in the ark so that they will shine for you as the afternoon tzohorayim sun.,With regard to the verse: “And to a cubit you shall finish it above” (Genesis 6:16), the Gemara explains that in that manner, having been built wide at its base and narrow at its top, the ark would stand upright and would not capsize.,With regard to the verse: “With lower, second and third stories shall you make it” (Genesis 6:16), it was taught in a baraita: The bottom story was for manure, the middle story was for animals, and the top story was for people.,With regard to the verse: “And he sent forth the raven, which went forth to and fro, until the waters were dried up from the earth” (Genesis 8:7), Reish Lakish says: The raven provided a convincing response to Noah; when it did not wish to leave the ark the raven said to him: Your Master, God, hates me, and you hate me. Your Master hates me, as He commanded to take from the kosher species seven and from the non-kosher species two. And you hate me, as you disregard those from the species of seven, i.e., the kosher birds, and instead dispatch one from the species of two, i.e., the non-kosher birds. If the angel of heat or the angel of cold harms me and kills me, will the world not be lacking one species of creature, as there was only one pair of ravens? Or perhaps you are sending me because it is my wife that you need, in order to engage in intercourse with her.,Noah said to the raven: Wicked one! If with the woman who is generally permitted to me, my wife, intercourse is forbidden to me, then with regard to domesticated and undomesticated animals, which are generally forbidden to me, is it not all the more so the case that they are forbidden to me?,The Gemara asks: And from where do we derive that it was prohibited for them to engage in intercourse while in the ark? The Gemara answers: It is derived from that which is written: “And you shall come into the ark, you, and your sons, and your wife, and your sons’ wives with you” (Genesis 6:18); and it is written: “Emerge from the ark, you and your wife, and your sons and your sons’ wives with you” (Genesis 8:16). And Rabbi Yoḥa says: From here, the Sages derived and said that it was prohibited to engage in intercourse while in the ark, as when Noah and his family entered, the husbands and wives were listed separately, and when they emerged, the husbands were listed with their wives.,The Sages taught: Three violated that directive and engaged in intercourse while in the ark, and all of them were punished for doing so. They are: The dog, and the raven, and Ham, son of Noah. The dog was punished in that it is bound; the raven was punished in that it spits, and Ham was afflicted in that his skin turned black.,With regard to the verse: “And he sent forth the dove from him, to see if the waters abated” (Genesis 8:8), Rabbi Yirmeya says: From here it is derived that the dwelling place of kosher birds in the ark was with the righteous people, as the verse emphasizes that Noah dispatched the dove from his place.,With regard to the verse: “And in her mouth was an olive branch plucked off taraf ” (Genesis 8:11), Rabbi Elazar says: The dove said before the Holy One, Blessed be He: Master of the Universe, may my sustece be bitter as the olive and dependent on Your hands, and not sweet as honey and dependent on the hands of flesh and blood. The Gemara asks: From where may it be inferred that taraf is a term that indicates sustece? The Gemara answers: It is inferred from that which is written: “Feed me hatrifeni with my allotted portion” (Proverbs 30:8).,With regard to the verse: “After their kinds lemishpeḥoteihem, they emerged from the ark” (Genesis 8:19), Rabbi Yoḥa says: After their kinds lemishpeḥotam the animals emerged, but not them hem themselves, as some of the animals that entered the ark died during that year and it was their descendants who emerged.,Rav Ḥana bar Bizna says: Eliezer, servant of Abraham, said to Shem the Great, son of Noah: It is written: “After their kinds, they emerged from the ark,” indicating that the different types of animals were not intermingled while in the ark. Where were you and what did you do to care for them while they were in the ark? Shem said to him: We experienced great suffering in the ark caring for the animals. Where there was a creature that one typically feeds during the day, we fed it during the day, and where there was a creature that one typically feeds at night, we fed it at night. With regard to that chameleon, my father did not know what it eats. One day, my father was sitting and peeling a pomegranate. A worm fell from it and the chameleon ate it. From that point forward my father would knead bran with water, and when it became overrun with worms, the chameleon would eat it.,With regard to the lion, a fever sustained it, since when it suffered from a fever, it did not need to eat; as Rav said: For no fewer than six days and no more than twelve days, fever sustains a person; he need not eat and is sustained from his own fats. Shem continued: With regard to the phoenix avarshina, my father found it lying in its compartment on the side of the ark. He said to the bird: Do you not want food? The bird said to him: I saw that you were busy, and I said I would not trouble you by requesting food. Noah said to the bird: May it be God’s will that you shall not die, and through that bird the verse was fulfilled, as it is stated: “And I said, I shall die in my nest, and I shall multiply my days as the phoenix” (Job 29:18).,§ Rav Ḥana bar Leva’ei says that Shem the Great said to Eliezer, servant of Abraham: When the four great kings of the east and the west came upon you to wage war with Abraham, what did you do? Eliezer said to him: The Holy One, Blessed be He, brought Abraham and placed him to His right, and we would throw dust and it became swords, and we threw straw and it became arrows, as it is stated: “A Psalm of David. The Lord says to my master: Sit to My right, until I make your enemies your footstool” (Psalms 110:1), and it is written: “Who has raised up one from the east at whose steps victory attends? He gives nations before him, and makes him rule over kings; his sword makes them as the dust, his bow as driven straw” (Isaiah 41:2).,Apropos Abraham’s miraculous weapons, the Gemara relates: Naḥum of Gam Zo was accustomed that in response to any circumstance that arose in his regard, he would say: This too gam zo is for the best. One day the Jewish people sought to send a gift doron to the emperor. They said: With'' None |
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88. Origen, Commentary On Matthew, 10.22 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Exegesis, figurative • figurative language, contrast with parrhesia
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 532; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 228
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10.22 Wherefore John, endued with prophetic boldness and not terrified at the royal dignity of Herod, nor through fear of death keeping silence in regard to so flagrant a sin, filled with a divine spirit said to Herod, It is not lawful for you to have her; for it is not lawful for you to have the wife of your brother. For Herod having laid hold on John bound him and put him in prison, not daring to slay him outright and to take away the prophetic word from the people; but the wife of the king of Trachonitis - which is a kind of evil opinion and wicked teaching - gave birth to a daughter of the same name, whose movements, seemingly harmonious, pleasing Herod, who was fond of matters connected with birthdays, came the cause of there being no longer a prophetic head among the people. And up to this point I think that the movements of the people of the Jews, which seem to be according to the law, were nothing else than the movements of the daughter of Herodias; but the dancing of Herodias was opposed to that holy dancing with which those who have not danced will be reproached when they hear the words, We piped unto you, and you did not dance. And on birthdays, when the lawless word reigns over them, they dance so that their movements please that word. Some one of those before us has observed what is written in Genesis about the birthday of Pharaoh, and has told that the worthless man who loves things connected with birth keeps birthday festivals; and we, taking this suggestion from him, find in no Scripture that a birthday was kept by a righteous man. For Herod was more unjust than that famous Pharaoh; for by the latter on his birthday feast a chief baker is killed; Genesis 40:20 but by the former, John, than whom no one greater has risen among those born of women, Matthew 11:11 in regard to whom the Saviour says, But for what purpose did ye go out? To see a prophet? Yea, I say unto you, and more than a prophet. Luke 7:26 But thanks be unto God, that, even if the grace of prophecy was taken from the people, a grace greater than all that was poured forth among the Gentiles by our Saviour Jesus Christ, who became free among the dead; for though He were crucified through weakness, yet He lives through the power of God. 2 Corinthians 13:4 Consider also the word in which pure and impure meats are inquired into; but prophecy is despised when it is brought forward in a charger instead of meat. But the Jews have not the head of prophecy, inasmuch as they disown the crown of all prophecy, Christ Jesus; and the prophet is beheaded, because of an oath in a case where the duty was rather to break the oath than to keep the oath; for the charge of rashness in taking an oath and of breaking it because of the rashness is not the same in guilt as the death of a prophet. And not on this account alone is he beheaded, but because of those who sat at meat with him, who preferred that the prophet should be killed rather than live. And they recline at the same table and also feast along with the evil word which reigns over the Jews, who make merry over his birth. At times you may make a graceful application of the passage to those who swear rashly and wish to hold fast oaths which are taken with a view to unlawful deeds, by saying that not every keeping of oaths is seemly, just as the keeping of the oath of Herod was not. And mark, further, that not openly but secretly and in prison does Herod put John to death. For even the present word of the Jews does not openly deny the prophecies, but virtually and in secret denies them, and is convicted of disbelieving them. For as if they believed Moses they would have believed Jesus, John 5:46 so if they had believed the prophets they would have received Him who had been the subject of prophecy. But disbelieving Him they also disbelieve them, and cut off and confine in prison the prophetic word, and hold it dead and divided, and in no way wholesome, since they do not understand it. But we have the whole Jesus, the prophecy concerning Him being fulfilled which said, A bone shall not be broken. '' None |
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89. None, None, nan (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • demons, as sympathetic figures • holy men, as antagonists of conventional religious and political figures • parallels (to other cultural traditions), syncretistic, Iranian and Jewish mythical figures • rabbis, Babylonian, reading of biblical figures as rabbis
Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 420; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 96, 116, 117, 118, 119, 120, 121, 122, 123
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90. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Tabernacle, figural interpretation of • figurative language
Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 242; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 110
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91. Anon., Letter of Aristeas, 150, 155, 166
Tagged with subjects: • Daniel, figure of • figures of speech
Found in books: Gera (2014), Judith, 369; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 53
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150 characters should be destroyed to the same extent? Wherefore all the rules which he has laid down with regard to what is permitted in the case of these birds and other animals, he has enacted with the object of teaching us a moral lesson. For the division of the hoof and the separation of the claws are intended to teach us that we must discriminate between our individual actions with a view155 wherefore he exhorts us in the Scripture also in these words: 'Thou shalt surely remember the Lord that wrought in thee those great and wonderful things'. For when they are properly conceived, they are manifestly great and glorious; first the construction of the body and the disposition of the" "
166 mouth. And it is for this reason that a like practice is declared unclean in men. For by embodying in speech all that they receive through the ears, they involve others in evils and work no ordinary impurity, being themselves altogether defiled by the pollution of impiety. And your king, as we are informed, does quite right in destroying such men.'" '" None |
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92. Strabo, Geography, 9.1.16, 9.2.11, 14.1.41
Tagged with subjects: • Gorgianic figures • Gorgianic figures (Γοργίεια ϲχήματα) • Mythological figures (excluding Olympian gods and their offspring), Baton • Mythological figures (excluding Olympian gods and their offspring), Tyndaros • figs
Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 71; Bernabe et al. (2013), Redefining Dionysos, 113; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 291, 294; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 291, 294; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 672
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9.1.16 The city itself is a rock situated in a plain and surrounded by dwellings. On the rock is the sacred precinct of Athena, comprising both the old temple of Athena Polias, in which is the lamp that is never quenched, and the Parthenon built by Ictinus, in which is the work in ivory by Pheidias, the Athena. However, if I once began to describe the multitude of things in this city that are lauded and proclaimed far and wide, I fear that I should go too far, and that my work would depart from the purpose I have in view. For the words of Hegesias occur to me: I see the Acropolis, and the mark of the huge trident there. I see Eleusis, and I have become an initiate into its sacred mysteries; yonder is the Leocorium, here is the Theseium; I am unable to point them all out one by one; for Attica is the possession of the gods, who seized it as a sanctuary for themselves, and of the ancestral heroes. So this writer mentioned only one of the significant things on the Acropolis; but Polemon the Periegete wrote four books on the dedicatory offerings on the Acropolis alone. Hegesias is proportionately brief in referring to the other parts of the city and to the country; and though he mentions Eleusis, one of the one hundred and seventy demes (or one hundred and seventy-four, as the number is given), he names none of the others.
9.2.11 Also Mycalessus, a village, is in the Tanagraean territory. It is situated on the road that leads from Thebes to Chalcis; and in the Boeotian dialect it is called Mycalettus. And Harma is likewise in the Tanagraean territory; it is a deserted village near Mycalettus, and received its name from the chariot of Amphiaraus, and is a different place from the Harma in Attica, which is near Phyle, a deme of Attica bordering on Tanagra. Here originated the proverb, when the lightning flashes through Harma; for those who are called the Pythaistae look in the general direction of Harma, in accordance with an oracle, and note any flash of lightning in that direction, and then, when they see the lightning flash, take the offering to Delphi. They would keep watch for three months, for three days and nights each month, from the altar of Zeus Astrapaeus; this altar is within the walls between the Pythium and the Olympium. In regard to the Harma in Boeotia, some say that Amphiaraus fell in the battle out of his chariot near the place where his sanctuary now is, and that the chariot was drawn empty to the place which bears the same name; others say that the chariot of Adrastus, when he was in flight, was smashed to pieces there, but that Adrastus safely escaped on Areion. But Philochorus says that Adrastus was saved by the inhabitants of the village, and that on this account they obtained equal rights of citizenship from the Argives.
14.1.41 Well-known natives of Magnesia are: Hegesias the orator, who, more than any other, initiated the Asiatic style, as it is called, whereby he corrupted the established Attic custom; and Simus the melic poet, he too a man who corrupted the style handed down by the earlier melic poets and introduced the Simoedia, just as that style was corrupted still more by the Lysioedi and the Magoedi, and by Cleomachus the pugilist, who, having fallen in love with a certain cinaedus and with a young female slave who was kept as a prostitute by the cinaedus, imitated the style of dialects and mannerisms that was in vogue among the cinaedi. Sotades was the first man to write the talk of the cinaedi; and then Alexander the Aitolian. But though these two men imitated that talk in mere speech, Lysis accompanied it with song; and so did Simus, who was still earlier than he. As for Anaxenor, the citharoede, the theatres exalted him, but Antony exalted him all he possibly could, since he even appointed him exactor of tribute from four cities, giving him a body.guard of soldiers. Further, his native land greatly increased his honors, having clad him in purple as consecrated to Zeus Sosipolis, as is plainly indicated in his painted image in the market-place. And there is also a bronze statue of him in the theatre, with the inscription,Surely this is a beautiful thing, to listen to a singer such as this man is, like unto the gods in voice. But the engraver, missing his guess, left out the last letter of the second verse, the base of the statue not being wide enough for its inclusion; so that he laid the city open to the charge of ignorance, Because of the ambiguity of the writing, as to whether the last word should be taken as in the nominative case or in the dative; for many write the dative case without the iota, and even reject the ordinary usage as being without natural cause.'' None |
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93. Vergil, Aeneis, 7.98-7.99, 8.624-8.625
Tagged with subjects: • Dream figures, appearance • Dream figures, gods, in disguise • dreams and visions, dream figures, multiple • dreams and visions, dream figures, phantoms • robes, figured
Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 208, 212; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 148, 431
| sup>8.625 hastamque et clipei non enarrabile textum.' ' None | sup>
7.98 of jewels rare: then, wrapt in flaming cloud, ' "7.99 from hall to hall the fire-god's gift she flung. " '8.625 “Great leader of the Teucrians, while thy life ' ' None |
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94. Vergil, Eclogues, 1.6
Tagged with subjects: • Virgil, as pastoral figure • pastor (“herdsman”), as central figures in bucolic poetry
Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 194; Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 156
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1.6 it careless in the shade, and, at your call,'' None |
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95. Vergil, Georgics, 1.24-1.25, 1.40-1.41, 1.125-1.135, 2.483, 3.12-3.16, 3.22, 3.259, 3.291-3.292, 4.116-4.117, 4.125-4.148, 4.325-4.326, 4.399-4.400, 4.443, 4.452, 4.463, 4.469, 4.485-4.493, 4.495, 4.507-4.515, 4.517-4.522, 4.559-4.566
Tagged with subjects: • Cleopatra VII, faded figure in Statius’ Propempticon • Corycian gardener, as Golden Age figure • Georgic poet and Caesar (Octavian),, and other poet figures • Georgic poet, as Iron Age figure • Georgic poet, as isolated figure • Orpheus,, as isolated and regressive figure • Virgil, as pastoral figure • farmer,, as normative figure of georgic poem • figured speech • robes, figured
Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 208, 211, 212; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 55, 183; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 212; Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 19, 20, 56, 57, 58, 59, 60, 61, 62, 64, 65, 66, 85, 86, 130, 131, 134, 148; Xinyue (2022), Politics and Divinization in Augustan Poetry, 6
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1.24 tuque adeo, quem mox quae sint habitura deorum 1.25 concilia, incertum est, urbisne invisere, Caesar,
1.40 da facilem cursum atque audacibus adnue coeptis 1.41 ignarosque viae mecum miseratus agrestis
1.125 Ante Iovem nulli subigebant arva coloni; 1.126 ne signare quidem aut partiri limite campum 1.127 fas erat: in medium quaerebant ipsaque tellus 1.128 omnia liberius nullo poscente ferebat. 1.129 Ille malum virus serpentibus addidit atris 1.130 praedarique lupos iussit pontumque moveri, 1.131 mellaque decussit foliis ignemque removit 1.132 et passim rivis currentia vina repressit, 1.133 ut varias usus meditando extunderet artis 1.134 paulatim et sulcis frumenti quaereret herbam. 1.135 Ut silicis venis abstrusum excuderet ignem.
2.483 Sin, has ne possim naturae accedere partis,
3.12 primus Idumaeas referam tibi, Mantua, palmas, 3.13 et viridi in campo templum de marmore ponam 3.14 propter aquam. Tardis ingens ubi flexibus errat 3.15 Mincius et tenera praetexit arundine ripas. 3.16 In medio mihi Caesar erit templumque tenebit:
3.22 dona feram. Iam nunc sollemnis ducere pompas
3.259 durus amor? Nempe abruptis turbata procellis
3.291 sed me Parnasi deserta per ardua dulcis 3.292 raptat amor; iuvat ire iugis, qua nulla priorum
4.116 Atque equidem, extremo ni iam sub fine laborum 4.117 vela traham et terris festinem advertere proram,
4.125 Namque sub Oebaliae memini me turribus arcis, 4.126 qua niger umectat flaventia culta Galaesus, 4.127 Corycium vidisse senem, cui pauca relicti 4.128 iugera ruris erant, nec fertilis illa iuvencis 4.129 nec pecori opportuna seges nec commoda Baccho. 4.130 Hic rarum tamen in dumis olus albaque circum 4.131 lilia verbenasque premens vescumque papaver 4.132 regum aequabat opes animis seraque revertens 4.133 nocte domum dapibus mensas onerabat inemptis. 4.134 Primus vere rosam atque autumno carpere poma, 4.135 et cum tristis hiems etiamnum frigore saxa 4.136 rumperet et glacie cursus frenaret aquarum, 4.137 ille comam mollis iam tondebat hyacinthi 4.138 aestatem increpitans seram Zephyrosque morantes. 4.139 Ergo apibus fetis idem atque examine multo 4.140 primus abundare et spumantia cogere pressis 4.141 mella favis; illi tiliae atque uberrima pinus, 4.142 quotque in flore novo pomis se fertilis arbos 4.143 induerat, totidem autumno matura tenebat. 4.144 Ille etiam seras in versum distulit ulmos 4.145 eduramque pirum et spinos iam pruna ferentes 4.146 iamque ministrantem platanum potantibus umbras. 4.147 Verum haec ipse equidem spatiis exclusus iniquis 4.148 praetereo atque aliis post me memoranda relinquo.
4.325 pulsus amor? quid me caelum sperare iubebas? 4.326 En etiam hunc ipsum vitae mortalis honorem,
4.399 orando flectes; vim duram et vincula capto 4.400 tende; doli circum haec demum frangentur ies.
4.443 Verum ubi nulla fugam reperit fallacia, victus
4.452 et graviter frendens sic fatis ora resolvit.
4.463 atque Getae atque Hebrus et Actias Orithyia.
4.469 ingressus manesque adiit regemque tremendum
4.485 Iamque pedem referens casus evaserat omnes; 4.486 redditaque Eurydice superas veniebat ad auras, 4.487 pone sequens, namque hanc dederat Proserpina legem, 4.488 cum subita incautum dementia cepit amantem, 4.489 ignoscenda quidem, scirent si ignoscere manes. 4.490 Restitit Eurydicenque suam iam luce sub ipsa 4.491 immemor heu! victusque animi respexit. Ibi omnis 4.492 effusus labor atque immitis rupta tyranni 4.493 foedera, terque fragor stagnis auditus Avernis.
4.495 quis tantus furor? En iterum crudelia retro
4.507 Septem illum totos perhibent ex ordine menses 4.508 rupe sub aeria deserti ad Strymonis undam 4.509 flesse sibi et gelidis haec evolvisse sub antris 4.510 mulcentem tigres et agentem carmine quercus; 4.511 qualis populea maerens philomela sub umbra 4.512 amissos queritur fetus, quos durus arator 4.513 observans nido implumes detraxit; at illa 4.514 flet noctem ramoque sedens miserabile carmen 4.515 integrat et maestis late loca questibus implet.
4.517 Solus Hyperboreas glacies Tanaimque nivalem 4.518 arvaque Rhipaeis numquam viduata pruinis 4.519 lustrabat raptam Eurydicen atque inrita Ditis 4.520 dona querens; spretae Ciconum quo munere matres 4.521 inter sacra deum nocturnique orgia Bacchi 4.522 discerptum latos iuvenem sparsere per agros.
4.559 Haec super arvorum cultu pecorumque canebam 4.560 et super arboribus, Caesar dum magnus ad altum 4.561 fulminat Euphraten bello victorque volentes 4.562 per populos dat iura viamque adfectat Olympo. 4.563 Illo Vergilium me tempore dulcis alebat 4.564 Parthenope studiis florentem ignobilis oti, 4.565 carmina qui lusi pastorum audaxque iuventa, 4.566 Tityre, te patulae cecini sub tegmine fagi.'' None | sup>
1.24 Minerva, from whose hand the olive sprung; 1.25 And boy-discoverer of the curved plough;
1.40 Before thee, and Tethys win thee to her son 1.41 With all her waves for dower; or as a star' "
1.125 Ye husbandmen; in winter's dust the crop" '1.126 Exceedingly rejoice, the field hath joy; 1.127 No tilth makes 1.128 Nor Gargarus his own harvests so admire. 1.129 Why tell of him, who, having launched his seed, 1.130 Sets on for close encounter, and rakes smooth 1.131 The dry dust hillocks, then on the tender corn 1.132 Lets in the flood, whose waters follow fain; 1.133 And when the parched field quivers, and all the blade 1.134 Are dying, from the brow of its hill-bed, 1.135 See! see! he lures the runnel; down it falls,
2.483 Dance in their tipsy frolic. Furthermore
3.12 By which I too may lift me from the dust, 3.13 And float triumphant through the mouths of men. 3.14 Yea, I shall be the first, so life endure, 3.15 To lead the Muses with me, as I pa 3.16 To mine own country from the Aonian height;' "
3.22 Amid my shrine shall Caesar's godhead dwell." "
3.259 Ay, therefore 'tis they banish bulls afar" 3.291 Its rounded breast, and, onward rolled to land 3.292 Falls with prodigious roar among the rocks,
4.116 of peerless front and lit with flashing scales; 4.117 That other, from neglect and squalor foul,
4.125 Symmetric: this the likelier breed; from these, 4.126 When heaven brings round the season, thou shalt strain 4.127 Sweet honey, nor yet so sweet as passing clear,' "4.128 And mellowing on the tongue the wine-god's fire." '4.129 But when the swarms fly aimlessly abroad, 4.130 Disport themselves in heaven and spurn their cells, 4.131 Leaving the hive unwarmed, from such vain play 4.132 Must you refrain their volatile desires,' "4.133 Nor hard the task: tear off the monarchs' wings;" '4.134 While these prove loiterers, none beside will dare 4.135 Mount heaven, or pluck the standards from the camp. 4.136 Let gardens with the breath of saffron flower 4.137 Allure them, and the lord of 4.138 Priapus, wielder of the willow-scythe, 4.139 Safe in his keeping hold from birds and thieves. 4.140 And let the man to whom such cares are dear 4.141 Himself bring thyme and pine-trees from the heights, 4.142 And strew them in broad belts about their home; 4.143 No hand but his the blistering task should ply, 4.144 Plant the young slips, or shed the genial showers. 4.145 And I myself, were I not even now' "4.146 Furling my sails, and, nigh the journey's end," "4.147 Eager to turn my vessel's prow to shore," '4.148 Perchance would sing what careful husbandry
4.325 Will nerve them, fill the cells up, tier on tier, 4.326 And weave their granaries from the rifled flowers.
4.399 And more and more the fleeting breeze they take, 4.400 Till, like a shower that pours from summer-clouds,' "
4.443 of Vulcan's idle vigilance and the stealth" 4.452 Peering above the wave-top, and from far
4.463 A pathway for his footsteps; but the wave
4.469 And echoing groves, he went, and, stunned by that
4.485 The board with dainties, and set on afresh 4.486 The brimming goblets; with Panchaian fire 4.487 Upleap the altars; then the mother spake, 4.488 “Take beakers of Maconian wine,” she said, 4.489 “Pour we to Ocean.” Ocean, sire of all, 4.490 She worships, and the sister-nymphs who guard 4.491 The hundred forests and the hundred streams;' "4.492 Thrice Vesta's fire with nectar clear she dashed," '4.493 Thrice to the roof-top shot the flame and shone:' "
4.495 “In Neptune's gulf Carpathian dwells a seer," 4.507 And grant a prosperous end. For save by force 4.508 No rede will he vouchsafe, nor shalt thou bend 4.509 His soul by praying; whom once made captive, ply 4.510 With rigorous force and fetters; against these 4.511 His wiles will break and spend themselves in vain. 4.512 I, when the sun has lit his noontide fires, 4.513 When the blades thirst, and cattle love the shade,' "4.514 Myself will guide thee to the old man's haunt," '4.515 Whither he hies him weary from the waves,
4.517 But when thou hast gripped him fast with hand and gyve, 4.518 Then divers forms and bestial semblance 4.519 Shall mock thy grasp; for sudden he will change 4.520 To bristly boar, fell tigress, dragon scaled, 4.521 And tawny-tufted lioness, or send forth 4.522 A crackling sound of fire, and so shake of
4.559 With a great cry leapt on him, and ere he rose 4.560 Forestalled him with the fetters; he nathless, 4.561 All unforgetful of his ancient craft, 4.562 Transforms himself to every wondrous thing, 4.563 Fire and a fearful beast, and flowing stream. 4.564 But when no trickery found a path for flight, 4.565 Baffled at length, to his own shape returned, 4.566 With human lips he spake, “Who bade thee, then,'' None |
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96. None, None, nan
Tagged with subjects: • Figs • ascetics as animal figures
Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 230; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 347
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97. None, None, nan
Tagged with subjects: • Judas, as Abraham-like figure • mediatory figures
Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 80; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 117
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98. None, None, nan
Tagged with subjects: • Gorgianic figures
Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 309, 310, 311; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 309, 310, 311
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99. None, None, nan
Tagged with subjects: • Gorgianic figures
Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 305, 307; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 305, 307
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100. None, None, nan
Tagged with subjects: • Moses (Biblical Figure), spirit of divine inspiration possessed by • breasts, as figure of Moses and Aaron • breasts, as figure of Sanhedrin
Found in books: Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 147; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 135, 150
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