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subject book bibliographic info
formula Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 17, 18, 21, 125, 187, 201, 220, 227, 229, 236
Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 248, 280
Katzoff (2019), On Jews in the Roman World: Collected Studies. 7, 23, 26, 34, 35, 43, 100, 103, 104, 122, 295, 296, 297, 298, 299, 300, 301, 302
Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 51, 208
de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 24, 25, 26, 27, 51, 179, 190, 191, 193, 216, 284, 395
formula, actio rei uxoriae Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 31
formula, actio serviana Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 208
formula, asyndeton, lukan speaking Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 504, 505, 506, 507, 508, 509
formula, at delian sarapieia, dedicatory formulas, greek and latin shift in dedicatory Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 174
formula, baetica, fiducia cum creditore Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 41, 42, 76, 77, 146, 157, 158, 276, 277
formula, baptism, baptismal Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 75, 77
Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 239, 241, 255
formula, canon Veltri (2006), Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions. 8, 13
formula, censorial Hickson (1993), Roman prayer language: Livy and the Aneid of Vergil, 9, 14, 63, 64, 86, 94, 99
formula, delos sarapieia, shift in preferred dedicatory Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 174
formula, e, bread, wine Schiffman (1983), Testimony and the Penal Code, 143
formula, e, conditional Schiffman (1983), Testimony and the Penal Code, 140
formula, eleazar aviran in 1 maccabees, surrender Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 324
formula, epistle/epistolary, greeting Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 23
formula, eumenian Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 533
formula, exchange Osborne (2001), Irenaeus of Lyons, 88, 103, 260, 261, 262
formula, figural interpretation, ‘for ever and ever’ O'Daly (2012), Days Linked by Song: Prudentius' Cathemerinon, 182
formula, for convening of comitia centuriata Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 93
formula, in diplomas, change in Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 334, 335
formula, jesus, surrender Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 133
formula, kid-in-milk/falling into milk McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 16, 30, 31, 86, 100, 101, 105
formula, lukan speaking Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 329, 404, 432, 489, 496, 504, 505, 506, 507, 508, 509
formula, memoria posteris tradere Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 18, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73
formula, mesirut nefesh, surrender Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 50
formula, milk, animal in Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 88, 90
formula, milk, falling into/kid-in-milk McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 16, 30, 31, 86, 100, 101, 105
formula, mithras, cult of and rebirth, pleonastic Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 261
formula, oath Schiffman (1983), Testimony and the Penal Code, 136, 137, 140, 147, 151
formula, octaviana Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 36, 189
formula, of a., nan Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 109
formula, opening Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 104
formula, origen, surrender Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 425
formula, paramone Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 616
formula, paraphrase after quotation Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 80, 81
formula, peristephanon, prudentius, ex illo die Walter (2020), Time in Ancient Stories of Origin, 37, 195, 196, 197, 202, 203, 204, 208
formula, philosophy, in Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 441
formula, praetor, adaptation of Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 100, 101, 102, 246, 250, 251, 371
formula, prayer Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 2, 13, 21, 66, 69, 79, 84, 169, 201, 205, 251, 259
formula, present, past, future Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 7, 8
formula, prophecy, prophetic Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 121
formula, prophetic Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 145
formula, prophetic oath Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 60
formula, provinciae, province/provincia, forma or Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 362, 370
formula, quotation Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 80, 81
formula, relating to jesus as son of man, surrender Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 133
formula, response Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 19
formula, reunification Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 429
formula, struktur dieser Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 436
formula, theodicy Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 40
formula, theopaschite de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 241
formula, tistayem Bickart (2022), The Scholastic Culture of the Babylonian Talmud, 62, 65, 70, 71, 72, 73, 74, 92, 97, 98, 99, 124, 125, 131, 154
formula, trinitarian Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1372
formula, valetudinis Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 23, 25, 27, 168
formula, zeus dodonaios, at dodona, iconographic Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 339
formula, ‘give one’s soul, or surrender life, ’ Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 39, 62, 254
formula, “ki . . . hu . . .”, for x is dead sea scrolls, use of y, in Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 35, 36
formula/-as Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 1, 58, 59, 74, 87, 90, 101, 117, 118, 127, 134, 151, 155
formulae Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 7, 88, 101, 122, 130, 131, 170, 213, 246, 255, 256, 278, 290, 341, 342, 343, 350, 361, 417, 424, 425, 426, 428, 478, 488
Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 15, 17, 18, 19, 41, 66, 67, 68, 73, 82, 85, 90, 99, 100, 101, 128, 220, 238, 239, 243, 245, 254, 256, 303, 333
Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 109
Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 72, 73
Tacoma (2020), Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship, 203, 219
formulae, and epithets, stylistics Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 109
formulae, and style, letters Bickerman and Tropper (2007), Studies in Jewish and Christian History, 305, 306, 307, 317, 318, 321, 336, 379, 380, 381, 382, 408, 409, 410, 414, 419, 420, 421
formulae, associations Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 68, 90
formulae, baptismal Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 10, 68, 69, 70, 71, 80, 84, 98, 320
formulae, biblical, law and legal Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 26, 244, 246
formulae, combination of baptismal Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 101
formulae, composition Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 101
formulae, creed, baptismal Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 70
formulae, decrees Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 36, 192, 208, 215, 236
formulae, dedicatory Jim (2022), Saviour Gods and Soteria in Ancient Greece, 20, 92
formulae, disclosure Stuckenbruck (2007), 1 Enoch 91-108, 63, 64, 201, 202, 216
formulae, divorces and divorce Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 174, 175, 186, 188, 258
formulae, economy Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 19, 99, 100, 101
formulae, epigraphic Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 14, 56, 61, 98
formulae, epigraphy Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 57, 153, 154, 237, 238, 250, 254
formulae, equivalent Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 70, 99
formulae, expressions Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 41, 90, 245
formulae, fetial Hickson (1993), Roman prayer language: Livy and the Aneid of Vergil, 35, 42, 54, 55, 109, 114, 115, 123, 127, 128, 133, 134, 146
formulae, for, hera Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 70, 99
formulae, for, zeus Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 85
formulae, foundational texts Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 359
formulae, holy spirit, in baptismal Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 80, 82, 88, 89, 93, 94, 95, 96, 97, 98, 99, 100, 101, 208, 211, 212
formulae, hyper soterias of oneself, others, and property, meanings in prayers and dedicatory Jim (2022), Saviour Gods and Soteria in Ancient Greece, 20
formulae, in documents, ptolemies Bickerman and Tropper (2007), Studies in Jewish and Christian History, 120, 123, 124
formulae, in s. italy, pictorial Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 279, 280
formulae, in votives, votive offerings, pictorial Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 235, 236, 339, 340, 341
formulae, introductory Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 254
formulae, law and legal Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 54, 56, 77, 81, 83, 87, 137, 138, 141, 144, 145, 195
formulae, liturgical Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 10, 11, 68, 69, 71
formulae, longer form, baptismal Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 87
formulae, love spells and Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 35, 36, 37, 39, 52, 83, 115, 116, 125, 126, 127, 128, 129, 133, 134, 136
formulae, manumission Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 40, 211, 220
formulae, matrimonial Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 69, 165, 166, 167, 168, 196, 491
formulae, melodic Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 31
formulae, modifications Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 17, 41, 68, 238, 239, 254
formulae, oaths Bickerman and Tropper (2007), Studies in Jewish and Christian History, 14, 15, 16, 17, 18, 19, 20, 21
formulae, of affiliation Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 86
formulae, of expression, athenaeus, author Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239
formulae, of naming Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 81, 82, 83, 84, 86, 87, 90, 91, 92, 98, 101
formulae, of obligation, oaths Bickerman and Tropper (2007), Studies in Jewish and Christian History, 15, 16
formulae, of quotation Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 57
formulae, on, babylonian incantation bowls, divorce Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 174, 175, 186, 188, 258
formulae, patterns Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 17, 41, 68, 295
formulae, pictorial Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 278, 279, 280
formulae, pseudo-aristeas, date Bickerman and Tropper (2007), Studies in Jewish and Christian History, 119, 120, 123, 124
formulae, rabbinic law and legal, halakhah Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 31, 32, 42, 77, 151, 164, 185, 215, 229, 244, 245, 246, 247, 252, 253, 254
formulae, rival myth of pictorial Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308, 309, 310, 317, 318
formulae, short Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 81, 86, 88, 90
formulae, short form for name, baptismal Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 81, 86, 88, 90
formulae, short form for triadic, baptismal Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 87
formulae, standardisation, oath Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 200, 201
formulae, stringency, rulings Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 55, 56
formulae, systems Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 41
formulae, triadic, baptismal Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 10, 80, 82, 87, 88, 90, 93, 94, 95, 96, 97, 98, 99, 100, 101
formulae, underrepresented Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 41, 90
formulaic, analysis, formulae Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 68, 82
formulaic, description ephesos, of in inscriptions Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 29
formulaic, inscriptions, boule and demos, in language of Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 249, 250, 261, 268
formulaic, jokes Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 320, 328, 379, 409, 437
formulaic, language of inscriptions Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 156, 160, 163, 234, 236, 246, 247, 265, 291
formulaic, narrative Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 20, 64, 76, 79, 98, 130, 149, 163, 187, 250
formulaic, number Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 108
formulaic, phrases Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132, 136
formulaic, shape of aeschylus, formal Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 30, 62, 63, 225, 270, 349, 350
formulaic, shtick Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 19, 156, 334, 430
formulas Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 40, 43, 44, 45, 50, 51, 53, 58, 156
Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 87, 90, 91, 92, 93, 94, 96, 100
formulas, and incubation, delos sarapieia, dedicatory Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 358, 359, 391, 392
formulas, and incubation, epidauros asklepieion, dedicatory Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 154, 169, 171, 391
formulas, and incubation, incubation, dream-related dedicatory Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 34
formulas, and incubation, oropos amphiareion, dedicatory Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 290, 312
formulas, and incubation, pergamon asklepieion, dedicatory Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 198, 199, 391
formulas, and incubation, rome asklepieia, dedicatory Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 206
formulas, and incubation, thessalonika egyptian sanctuary, dedicatory Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 391, 392
formulas, aristotle, phrases and MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 16
formulas, blessing Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 90, 91
formulas, current Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 10, 11, 73, 81, 88, 101, 132, 133, 135, 136
formulas, excuse Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 165, 169, 170, 171, 172, 173, 174, 425
formulas, exorcism O'Daly (2012), Days Linked by Song: Prudentius' Cathemerinon, 191
formulas, greek and dedicatory latin evidence for oracular function Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 391, 392
formulas, greek and dedicatory latin ex imperio Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 529, 530
formulas, greek and dedicatory latin ex iusso/iussu Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 206, 538
formulas, greek and dedicatory latin ex praecepto Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 538
formulas, greek and dedicatory latin ex viso/visu Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 206, 538
formulas, greek and dedicatory latin iussus Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 206
formulas, greek and dedicatory latin pro salute Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 368
formulas, greek and dedicatory latin somno monitus Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 538
formulas, greek and dedicatory latin speculatively associated with incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 34, 35, 154, 168, 189, 206, 358, 359, 525, 529, 530, 538
formulas, greek and dedicatory latin καθ ὅραμα Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 34, 358, 359, 386
formulas, greek and dedicatory latin κατ ἐνύπνιον Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 34
formulas, greek and dedicatory latin κατ ἐπιταγήν Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 34, 35, 154, 192, 198, 199, 261, 392, 656
formulas, greek and dedicatory latin κατ ὄναρ Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 34, 169, 171, 184, 198, 209, 262, 392, 525
formulas, greek and dedicatory latin κατ ὄνειρον Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 34, 168, 199, 392, 680
formulas, greek and dedicatory latin κατὰ κέλευσιν Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 198, 236
formulas, greek and dedicatory latin κατὰ μαντείαν Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 392
formulas, greek and dedicatory latin κατὰ πρόσταγμα Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 174, 358, 392, 399, 488
formulas, greek and dedicatory latin κατὰ χρηματισμόν Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 385
formulas, greek and dedicatory latin κατὰ χρησμόν Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 573, 662, 663
formulas, greek and dedicatory latin προστάξαντος τοῦ θεοῦ Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 290, 312
formulas, greek and dedicatory latin σωτηρίας χάριν Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 546, 547
formulas, greek and dedicatory latin ἐπιτάξαντος τοῦ θεοῦ Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 399
formulas, greek and dedicatory latin ὀνείρῳ χρησμοδοτηθείς Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 525
formulas, greek and dedicatory latin ὑπὲρ σωτηρίας Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 368, 546, 547
formulas, in josephus, special Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 22
formulas, in the book of secrets Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 93
formulas, mediating Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 93
formulas, of katadesmoi Parker (2005), Polytheism and Society at Athens, 125
formulas, patriarchs, jewish, invoked in tomb violation Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 157
formulas, prayer Brand (2022), Religion and the Everyday Life of Manichaeans in Kellis: Beyond Light and Darkness, 2, 80, 81, 82, 83
formulas, prayer and hymn O'Daly (2012), Days Linked by Song: Prudentius' Cathemerinon, 54, 75, 76, 97, 113, 114, 115, 278, 287
formulas, prayer, dubitative Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58
formulas, protecting against desecration of tombs, burial practices, neolithic/chalcolithic age, curses and Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 459
formulas, request Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 90, 91
formulas, ritual Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 91
formulas, swearing Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 90
formulas, to induce dream oracle Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 114
formulas, tripartite, formula, prayer Brand (2022), Religion and the Everyday Life of Manichaeans in Kellis: Beyond Light and Darkness, 81, 82, 83
formulas, verbal Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 14, 18, 86, 90, 91, 92, 93, 94, 96, 99, 100, 101, 102, 109

List of validated texts:
28 validated results for "formula"
1. Hebrew Bible, Deuteronomy, 4.2, 28.16, 28.25-28.29, 28.33, 28.38-28.42, 28.44-28.45, 28.48, 28.51, 28.62, 28.64-28.66 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Canon, formula • Oath, formula • baptism, baptismal formula • law and legal formulae • prophetic oath formula

 Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 60; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 241; Schiffman (1983), Testimony and the Penal Code, 137; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 138; Veltri (2006), Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions. 8

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4.2 וְאֶתְכֶם לָקַח יְהוָה וַיּוֹצִא אֶתְכֶם מִכּוּר הַבַּרְזֶל מִמִּצְרָיִם לִהְיוֹת לוֹ לְעַם נַחֲלָה כַּיּוֹם הַזֶּה׃
4.2 לֹא תֹסִפוּ עַל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם וְלֹא תִגְרְעוּ מִמֶּנּוּ לִשְׁמֹר אֶת־מִצְוֺת יְהוָה אֱלֹהֵיכֶם אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם׃
28.16 אָרוּר אַתָּה בָּעִיר וְאָרוּר אַתָּה בַּשָּׂדֶה׃
28.25 יִתֶּנְךָ יְהוָה נִגָּף לִפְנֵי אֹיְבֶיךָ בְּדֶרֶךְ אֶחָד תֵּצֵא אֵלָיו וּבְשִׁבְעָה דְרָכִים תָּנוּס לְפָנָיו וְהָיִיתָ לְזַעֲוָה לְכֹל מַמְלְכוֹת הָאָרֶץ׃ 28.26 וְהָיְתָה נִבְלָתְךָ לְמַאֲכָל לְכָל־עוֹף הַשָּׁמַיִם וּלְבֶהֱמַת הָאָרֶץ וְאֵין מַחֲרִיד׃ 28.27 יַכְּכָה יְהוָה בִּשְׁחִין מִצְרַיִם ובעפלים וּבַטְּחֹרִים וּבַגָּרָב וּבֶחָרֶס אֲשֶׁר לֹא־תוּכַל לְהֵרָפֵא׃ 28.28 יַכְּכָה יְהוָה בְּשִׁגָּעוֹן וּבְעִוָּרוֹן וּבְתִמְהוֹן לֵבָב׃ 28.29 וְהָיִיתָ מְמַשֵּׁשׁ בַּצָּהֳרַיִם כַּאֲשֶׁר יְמַשֵּׁשׁ הָעִוֵּר בָּאֲפֵלָה וְלֹא תַצְלִיחַ אֶת־דְּרָכֶיךָ וְהָיִיתָ אַךְ עָשׁוּק וְגָזוּל כָּל־הַיָּמִים וְאֵין מוֹשִׁיעַ׃
28.33 פְּרִי אַדְמָתְךָ וְכָל־יְגִיעֲךָ יֹאכַל עַם אֲשֶׁר לֹא־יָדָעְתָּ וְהָיִיתָ רַק עָשׁוּק וְרָצוּץ כָּל־הַיָּמִים׃
28.38 זֶרַע רַב תּוֹצִיא הַשָּׂדֶה וּמְעַט תֶּאֱסֹף כִּי יַחְסְלֶנּוּ הָאַרְבֶּה׃ 28.39 כְּרָמִים תִּטַּע וְעָבָדְתָּ וְיַיִן לֹא־תִשְׁתֶּה וְלֹא תֶאֱגֹר כִּי תֹאכְלֶנּוּ הַתֹּלָעַת׃' '28.41 בָּנִים וּבָנוֹת תּוֹלִיד וְלֹא־יִהְיוּ לָךְ כִּי יֵלְכוּ בַּשֶּׁבִי׃ 28.42 כָּל־עֵצְךָ וּפְרִי אַדְמָתֶךָ יְיָרֵשׁ הַצְּלָצַל׃
28.44 הוּא יַלְוְךָ וְאַתָּה לֹא תַלְוֶנּוּ הוּא יִהְיֶה לְרֹאשׁ וְאַתָּה תִּהְיֶה לְזָנָב׃ 28.45 וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וּרְדָפוּךָ וְהִשִּׂיגוּךָ עַד הִשָּׁמְדָךְ כִּי־לֹא שָׁמַעְתָּ בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר מִצְוֺתָיו וְחֻקֹּתָיו אֲשֶׁר צִוָּךְ׃
28.48 וְעָבַדְתָּ אֶת־אֹיְבֶיךָ אֲשֶׁר יְשַׁלְּחֶנּוּ יְהוָה בָּךְ בְּרָעָב וּבְצָמָא וּבְעֵירֹם וּבְחֹסֶר כֹּל וְנָתַן עֹל בַּרְזֶל עַל־צַוָּארֶךָ עַד הִשְׁמִידוֹ אֹתָךְ׃
28.51 וְאָכַל פְּרִי בְהֶמְתְּךָ וּפְרִי־אַדְמָתְךָ עַד הִשָּׁמְדָךְ אֲשֶׁר לֹא־יַשְׁאִיר לְךָ דָּגָן תִּירוֹשׁ וְיִצְהָר שְׁגַר אֲלָפֶיךָ וְעַשְׁתְּרֹת צֹאנֶךָ עַד הַאֲבִידוֹ אֹתָךְ׃
28.62 וְנִשְׁאַרְתֶּם בִּמְתֵי מְעָט תַּחַת אֲשֶׁר הֱיִיתֶם כְּכוֹכְבֵי הַשָּׁמַיִם לָרֹב כִּי־לֹא שָׁמַעְתָּ בְּקוֹל יְהוָה אֱלֹהֶיךָ׃
28.64 וֶהֱפִיצְךָ יְהוָה בְּכָל־הָעַמִּים מִקְצֵה הָאָרֶץ וְעַד־קְצֵה הָאָרֶץ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ עֵץ וָאָבֶן׃ 28.65 וּבַגּוֹיִם הָהֵם לֹא תַרְגִּיעַ וְלֹא־יִהְיֶה מָנוֹחַ לְכַף־רַגְלֶךָ וְנָתַן יְהוָה לְךָ שָׁם לֵב רַגָּז וְכִלְיוֹן עֵינַיִם וְדַאֲבוֹן נָפֶשׁ׃ 28.66 וְהָיוּ חַיֶּיךָ תְּלֻאִים לְךָ מִנֶּגֶד וּפָחַדְתָּ לַיְלָה וְיוֹמָם וְלֹא תַאֲמִין בְּחַיֶּיךָ׃'' None		sup>
4.2 Ye shall not add unto the word which I command you, neither shall ye diminish from it, that ye may keep the commandments of the LORD your God which I command you.
28.16 Cursed shalt thou be in the city, and cursed shalt thou be in the field.
28.25 The LORD will cause thee to be smitten before thine enemies; thou shalt go out one way against them, and shalt flee seven ways before them; and thou shalt be a horror unto all the kingdoms of the earth. 28.26 And thy carcasses shall be food unto all fowls of the air, and unto the beasts of the earth, and there shall be none to frighten them away. 28.27 The LORD will smite thee with the boil of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed. 28.28 The LORD will smite thee with madness, and with blindness, and with astonishment of heart. 28.29 And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not make thy ways prosperous; and thou shalt be only oppressed and robbed alway, and there shall be none to save thee.
28.33 The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed away:
28.38 Thou shalt carry much seed out into the field, and shalt gather little in; for the locust shall consume it. 28.39 Thou shalt plant vineyards and dress them, but thou shalt neither drink of the wine, nor gather the grapes; for the worm shall eat them. 28.40 Thou shalt have olive-trees throughout all thy borders, but thou shalt not anoint thyself with the oil; for thine olives shall drop off. 28.41 Thou shalt beget sons and daughters, but they shall not be thine; for they shall go into captivity. 28.42 All thy trees and the fruit of thy land shall the locust possess.
28.44 He shall lend to thee, and thou shalt not lend to him; he shall be the head, and thou shalt be the tail. 28.45 And all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou didst not hearken unto the voice of the LORD thy God, to keep His commandments and His statutes which He commanded thee.
28.48 therefore shalt thou serve thine enemy whom the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things; and he shall put a yoke of iron upon thy neck, until he have destroyed thee.
28.51 And he shall eat the fruit of thy cattle, and the fruit of thy ground, until thou be destroyed; that also shall not leave thee corn, wine, or oil, the increase of thy kine, or the young of thy flock, until he have caused thee to perish.
28.62 And ye shall be left few in number, whereas ye were as the stars of heaven for multitude; because thou didst not hearken unto the voice of the LORD thy God.
28.64 And the LORD shall scatter thee among all peoples, from the one end of the earth even unto the other end of the earth; and there thou shalt serve other gods, which thou hast not known, thou nor thy fathers, even wood and stone. 28.65 And among these nations shalt thou have no repose, and there shall be no rest for the sole of thy foot; but the LORD shall give thee there a trembling heart, and failing of eyes, and languishing of soul. 28.66 And thy life shall hang in doubt before thee; and thou shalt fear night and day, and shalt have no assurance of thy life.' ' None
2. Hebrew Bible, Genesis, 32.23-32.32 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Prophecy, prophetic formula • love spells and formulae

 Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 121; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 116

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32.23 וַיָּקָם בַּלַּיְלָה הוּא וַיִּקַּח אֶת־שְׁתֵּי נָשָׁיו וְאֶת־שְׁתֵּי שִׁפְחֹתָיו וְאֶת־אַחַד עָשָׂר יְלָדָיו וַיַּעֲבֹר אֵת מַעֲבַר יַבֹּק׃ 32.24 וַיִּקָּחֵם וַיַּעֲבִרֵם אֶת־הַנָּחַל וַיַּעֲבֵר אֶת־אֲשֶׁר־לוֹ׃ 32.25 וַיִּוָּתֵר יַעֲקֹב לְבַדּוֹ וַיֵּאָבֵק אִישׁ עִמּוֹ עַד עֲלוֹת הַשָּׁחַר׃ 32.26 וַיַּרְא כִּי לֹא יָכֹל לוֹ וַיִּגַּע בְּכַף־יְרֵכוֹ וַתֵּקַע כַּף־יֶרֶךְ יַעֲקֹב בְּהֵאָבְקוֹ עִמּוֹ׃ 32.27 וַיֹּאמֶר שַׁלְּחֵנִי כִּי עָלָה הַשָּׁחַר וַיֹּאמֶר לֹא אֲשַׁלֵּחֲךָ כִּי אִם־בֵּרַכְתָּנִי׃ 32.28 וַיֹּאמֶר אֵלָיו מַה־שְּׁמֶךָ וַיֹּאמֶר יַעֲקֹב׃ 32.29 וַיֹּאמֶר לֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְךָ כִּי אִם־יִשְׂרָאֵל כִּי־שָׂרִיתָ עִם־אֱלֹהִים וְעִם־אֲנָשִׁים וַתּוּכָל׃' '32.31 וַיִּקְרָא יַעֲקֹב שֵׁם הַמָּקוֹם פְּנִיאֵל כִּי־רָאִיתִי אֱלֹהִים פָּנִים אֶל־פָּנִים וַתִּנָּצֵל נַפְשִׁי׃ 32.32 וַיִּזְרַח־לוֹ הַשֶּׁמֶשׁ כַּאֲשֶׁר עָבַר אֶת־פְּנוּאֵל וְהוּא צֹלֵעַ עַל־יְרֵכוֹ׃'' None		sup>
32.23 And he rose up that night, and took his two wives, and his two handmaids, and his eleven children, and passed over the ford of the Jabbok. 32.24 And he took them, and sent them over the stream, and sent over that which he had. 32.25 And Jacob was left alone; and there wrestled a man with him until the breaking of the day. 32.26 And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob’s thigh was strained, as he wrestled with him. 32.27 And he said: ‘Let me go, for the day breaketh.’ And he said: ‘I will not let thee go, except thou bless me.’ 32.28 And he said unto him: ‘What is thy name?’ And he said: ‘Jacob.’ 32.29 And he said: ‘Thy name shall be called no more Jacob, but Israel; for thou hast striven with God and with men, and hast prevailed.’ 32.30 And Jacob asked him, and said: ‘Tell me, I pray thee, thy name.’ And he said: ‘Wherefore is it that thou dost ask after my name?’ And he blessed him there. 32.31 And Jacob called the name of the place Peniel: ‘for I have seen God face to face, and my life is preserved.’ 32.32 And the sun rose upon him as he passed over Peniel, and he limped upon his thigh.'' None
3. Hebrew Bible, Numbers, 27.8 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Tistayem, formula • formula

 Found in books: Bickart (2022), The Scholastic Culture of the Babylonian Talmud, 99; Katzoff (2019), On Jews in the Roman World: Collected Studies. 298

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27.8 וְאֶל־בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר אִישׁ כִּי־יָמוּת וּבֵן אֵין לוֹ וְהַעֲבַרְתֶּם אֶת־נַחֲלָתוֹ לְבִתּוֹ׃'' None		sup>
27.8 And thou shalt speak unto the children of Israel, saying: If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter.'' None
4. Hebrew Bible, Isaiah, 6.3, 37.16 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Formula/-as • baptism, baptismal formula • current, formulas • law and legal formulae • love spells and formulae • prayer formula

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 133; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 205; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 101; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 255; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 54, 129

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6.3 וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃
37.16 יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל יֹשֵׁב הַכְּרֻבִים אַתָּה־הוּא הָאֱלֹהִים לְבַדְּךָ לְכֹל מַמְלְכוֹת הָאָרֶץ אַתָּה עָשִׂיתָ אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ׃' ' None		sup>
6.3 And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory.
37.16 ’O LORD of hosts, the God of Israel, that sittest upon the cherubim, Thou art the God, even Thou alone, of all the kingdoms of the earth; Thou hast made heaven and earth.' ' None
5. None, None, nan (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Formula/-as • formula

 Found in books: Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 155; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 395
6. Herodotus, Histories, 6.130 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Matrimonial formulae • formula

 Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 301; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 165

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6.130 Κλεισθένης δὲ σιγὴν ποιησάμενος ἔλεξε ἐς μέσον τάδε. “ἄνδρες παιδὸς τῆς ἐμῆς μνηστῆρες, ἐγὼ καὶ πάντας ὑμέας ἐπαινέω καὶ πᾶσι ὑμῖν, εἰ οἷόν τε εἴη, χαριζοίμην ἄν, μήτʼ ἕνα ὑμέων ἐξαίρετον ἀποκρίνων μήτε τοὺς λοιποὺς ἀποδοκιμάζων. ἀλλʼ οὐ γὰρ οἷά τε ἐστὶ μιῆς πέρι παρθένου βουλεύοντα πᾶσι κατὰ νόον ποιέειν, τοῖσι μὲν ὑμέων ἀπελαυνομένοισι τοῦδε τοῦ γάμου τάλαντον ἀργυρίου ἑκάστῳ δωρεὴν δίδωμι τῆς ἀξιώσιος εἵνεκα τῆς ἐξ ἐμεῦ γῆμαι καὶ τῆς ἐξ οἴκου ἀποδημίης, τῷ δὲ Ἀλκμέωνος Μεγακλέι ἐγγυῶ παῖδα τὴν ἐμὴν Ἀγαρίστην νόμοισι τοῖσι Ἀθηναίων.” φαμένου δὲ ἐγγυᾶσθαι Μεγακλέος ἐκεκύρωτο ὁ γάμος Κλεισθένεϊ.'' None		sup>
6.130 Then Cleisthenes bade them all be silent and spoke to the company at large: “Suitors for my daughter's hand, I thank you one and all; if it were possible I would grant each of you his wish, neither choosing out one to set him above another nor disparaging the rest. ,But since I have but one maiden to plan for and so cannot please all of you, to those of you whose suit is rejected I make a gift of a talent of silver to each, for his desire to take a wife from my house and for his sojourn away from his home; and to Megacles son of Alcmeon do I betroth my daughter Agariste, by the laws of the Athenians.” Megacles accepted the betrothal, and Cleisthenes brought the marriage to pass. "" None
7. Anon., 1 Enoch, 96.4, 103.2-103.4, 103.9-103.14, 104.1, 104.6 (3rd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Disclosure Formulae • Matrimonial formulae • Present, past, future formula • prophetic oath formula

 Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 60; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 7; Stuckenbruck (2007), 1 Enoch 91-108, 63, 201, 202, 216; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 69

sup>17 And they took and brought me to a place in which those who were there were like flaming fire,,and, when they wished, they appeared as men. And they brought me to the place of darkness, and to a mountain the point of whose summit reached to heaven. And I saw the places of the luminaries and the treasuries of the stars and of the thunder and in the uttermost depths, where were,a fiery bow and arrows and their quiver, and a fiery sword and all the lightnings. And they took,me to the living waters, and to the fire of the west, which receives every setting of the sun. And I came to a river of fire in which the fire flows like water and discharges itself into the great sea towards,the west. I saw the great rivers and came to the great river and to the great darkness, and went,to the place where no flesh walks. I saw the mountains of the darkness of winter and the place",whence all the waters of the deep flow. I saw the mouths of all the rivers of the earth and the mouth of the deep." 18 I saw the treasuries of all the winds: I saw how He had furnished with them the whole creation",and the firm foundations of the earth. And I saw the corner-stone of the earth: I saw the four",winds which bear the earth and the firmament of the heaven. And I saw how the winds stretch out the vaults of heaven, and have their station between heaven and earth: these are the pillars,of the heaven. I saw the winds of heaven which turn and bring the circumference of the sun and",all the stars to their setting. I saw the winds on the earth carrying the clouds: I saw the paths",of the angels. I saw at the end of the earth the firmament of the heaven above. And I proceeded and saw a place which burns day and night, where there are seven mountains of magnificent stones,,three towards the east, and three towards the south. And as for those towards the east, was of coloured stone, and one of pearl, and one of jacinth, and those towards the south of red stone.,But the middle one reached to heaven like the throne of God, of alabaster, and the summit of the,throne was of sapphire. And I saw a flaming fire. And beyond these mountains Is a region the end of the great earth: there the heavens were completed. And I saw a deep abyss, with columns of heavenly fire, and among them I saw columns of fire fall, which were beyond measure alike towards,the height and towards the depth. And beyond that abyss I saw a place which had no firmament of the heaven above, and no firmly founded earth beneath it: there was no water upon it, and no,birds, but it was a waste and horrible place. I saw there seven stars like great burning mountains,,and to me, when I inquired regarding them, The angel said: \'This place is the end of heaven and earth: this has become a prison for the stars and the host of heaven. And the stars which roll over the fire are they which have transgressed the commandment of the Lord in the beginning of,their rising, because they did not come forth at their appointed times. And He was wroth with them, and bound them till the time when their guilt should be consummated (even) for ten thousand years.\' 61 And I saw in those days how long cords were given to those angels, and they took to themselves wings and flew, and they went towards the north.,And I asked the angel, saying unto him: \' Why have those (angels) taken these cords and gone off \' And he said unto me: \' They have gone to measure.\',And the angel who went with me said unto me: \' These shall bring the measures of the righteous, And the ropes of the righteous to the righteous, That they may stay themselves on the name of the Lord of Spirits for ever and ever.,The elect shall begin to dwell with the elect, And those are the measures which shall be given to faith And which shall strengthen righteousness.,And these measures shall reveal all the secrets of the depths of the earth, And those who have been destroyed by the desert, And those who have been devoured by the beasts, And those who have been devoured by the fish of the sea, That they may return and stay themselves On the day of the Elect One; For none shall be destroyed before the Lord of Spirits, And none can be destroyed.,And all who dwell above in the heaven received a command and power and one voice and one light like unto fire.",And that One (with) their first words they blessed, And extolled and lauded with wisdom, And they were wise in utterance and in the spirit of life.,And the Lord of Spirits placed the Elect one on the throne of glory. And he shall judge all the works of the holy above in the heaven, And in the balance shall their deeds be weighed,And when he shall lift up his countece To judge their secret ways according to the word of the name of the Lord of Spirits, And their path according to the way of the righteous judgement of the Lord of Spirits, Then shall they all with one voice speak and bless, And glorify and extol and sanctify the name of the Lord of Spirits.,And He will summon all the host of the heavens, and all the holy ones above, and the host of God, the Cherubic, Seraphin and Ophannin, and all the angels of power, and all the angels of principalities, and the Elect One, and the other powers on the earth (and) over the water On that day shall raise one voice, and bless and glorify and exalt in the spirit of faith, and in the spirit of wisdom, and in the spirit of patience, and in the spirit of mercy, and in the spirit of judgement and of peace, and in the spirit of goodness, and shall all say with one voice: \' Blessed is He, and may the name of the Lord of Spirits be blessed for ever and ever.,All who sleep not above in heaven shall bless Him: All the holy ones who are in heaven shall bless Him, And all the elect who dwell in the garden of life:And every spirit of light who is able to bless, and glorify, and extol, and hallow Thy blessed name, And all flesh shall beyond measure glorify and bless Thy name for ever and ever.,For great is the mercy of the Lord of Spirits, and He is long-suffering, And all His works and all that He has created He has revealed to the righteous and elect In the name of the Lord of Spirits. 62 And thus the Lord commanded the kings and the mighty and the exalted, and those who dwell on the earth, and said:,Open your eyes and lift up your horns if ye are able to recognize the Elect One.\'",And the Lord of Spirits seated him on the throne of His glory, And the spirit of righteousness was poured out upon him, And the word of his mouth slays all the sinners, And all the unrighteous are destroyed from before his face.,And there shall stand up in that day all the kings and the mighty, And the exalted and those who hold the earth, And they shall see and recognize How he sits on the throne of his glory, And righteousness is judged before him, And no lying word is spoken before him.,Then shall pain come upon them as on a woman in travail, And she has pain in bringing forth When her child enters the mouth of the womb, And she has pain in bringing forth.And one portion of them shall look on the other, And they shall be terrified, And they shall be downcast of countece, And pain shall seize them, When they see that Son of Man Sitting on the throne of his glory.,And the kings and the mighty and all who possess the earth shall bless and glorify and extol him who rules over all, who was hidden.,For from the beginning the Son of Man was hidden, And the Most High preserved him in the presence of His might, And revealed him to the elect.,And the congregation of the elect and holy shall be sown, And all the elect shall stand before him on that day.,And all the kings and the mighty and the exalted and those who rule the earth Shall fall down before him on their faces, And worship and set their hope upon that Son of Man, And petition him and supplicate for mercy at his hands.,Nevertheless that Lord of Spirits will so press them That they shall hastily go forth from His presence, And their faces shall be filled with shame, And the darkness grow deeper on their faces.,And He will deliver them to the angels for punishment, To execute vengeance on them because they have oppressed His children and His elect,And they shall be a spectacle for the righteous and for His elect: They shall rejoice over them, Because the wrath of the Lord of Spirits resteth upon them, And His sword is drunk with their blood.,And the righteous and elect shall be saved on that day, And they shall never thenceforward see the face of the sinners and unrighteous.,And the Lord of Spirits will abide over them, And with that Son of Man shall they eat And lie down and rise up for ever and ever.,And the righteous and elect shall have risen from the earth, And ceased to be of downcast countece. And they shall have been clothed with garments of glory,,And these shall be the garments of life from the Lord of Spirits:And your garments shall not grow old, Nor your glory pass away before the Lord of Spirits.96.4 Woe unto you, ye sinners, for your riches make you appear like the righteous, But your hearts convict you of being sinners, And this fact shall be a testimony against you for a memorial of (your) evil deeds.
103.2 Mighty One in dominion, and by His greatness I swear to you. I know a mystery And have read the heavenly tablets, And have seen the holy books, And have found written therein and inscribed regarding them: 103.3 That all goodness and joy and glory are prepared for them, And written down for the spirits of those who have died in righteousness, And that manifold good shall be given to you in recompense for your labours, And that your lot is abundantly beyond the lot of the living. 103.4 And the spirits of you who have died in righteousness shall live and rejoice, And their spirits shall not perish, nor their memorial from before the face of the Great One Unto all the generations of the world: wherefore no longer fear their contumely.' "
103.9 Say not in regard to the righteous and good who are in life: ' In our troubled days we have toiled laboriously and experienced every trouble, And met with much evil and been consumed, And have become few and our spirit small." '103.10 Now, therefore, I swear to you, the righteous, by the glory of the Great and Honoured and,Mighty One in dominion, and by His greatness I swear to you. I know a mystery And have read the heavenly tablets, And have seen the holy books, And have found written therein and inscribed regarding them:,That all goodness and joy and glory are prepared for them, And written down for the spirits of those who have died in righteousness, And that manifold good shall be given to you in recompense for your labours, And that your lot is abundantly beyond the lot of the living.,And the spirits of you who have died in righteousness shall live and rejoice, And their spirits shall not perish, nor their memorial from before the face of the Great One Unto all the generations of the world: wherefore no longer fear their contumely.,Woe to you, ye sinners, when ye have died, If ye die in the wealth of your sins, And those who are like you say regarding you: \' Blessed are the sinners: they have seen all their days.,And how they have died in prosperity and in wealth, And have not seen tribulation or murder in their life; And they have died in honour, And judgement has not been executed on them during their life.,Know ye, that their souls will be made to descend into Sheol And they shall be wretched in their great tribulation.,And into darkness and chains and a burning flame where there is grievous judgement shall your spirits enter; And the great judgement shall be for all the generations of the world. Woe to you, for ye shall have no peace.,Say not in regard to the righteous and good who are in life: \' In our troubled days we have toiled laboriously and experienced every trouble, And met with much evil and been consumed, And have become few and our spirit small.,And we have been destroyed and have not found any to help us even with a word: We have been tortured and destroyed, and not hoped to see life from day to day.,We hoped to be the head and have become the tail: We have toiled laboriously and had no satisfaction in our toil; And we have become the food of the sinners and the unrighteous, And they have laid their yoke heavily upon us.,They have had dominion over us that hated us and smote us; And to those that hated us we have bowed our necks But they pitied us not.",We desired to get away from them that we might escape and be at rest, But found no place whereunto we should flee and be safe from them.,And are complained to the rulers in our tribulation, And cried out against those who devoured us, But they did not attend to our cries And would not hearken to our voice.,And they helped those who robbed us and devoured us and those who made us few; and they concealed their oppression, and they did not remove from us the yoke of those that devoured us and dispersed us and murdered us, and they concealed their murder, and remembered not that they had lifted up their hands against us. 103.11 We hoped to be the head and have become the tail: We have toiled laboriously and had no satisfaction in our toil; And we have become the food of the sinners and the unrighteous, And they have laid their yoke heavily upon us. 103.12 They have had dominion over us that hated us and smote us; And to those that hated us we have bowed our necks But they pitied us not." 103.13 We desired to get away from them that we might escape and be at rest, But found no place whereunto we should flee and be safe from them. 103.14 And are complained to the rulers in our tribulation, And cried out against those who devoured us, But they did not attend to our cries And would not hearken to our voice.
104.1 I swear unto you, that in heaven the angels remember you for good before the glory of the Great
104.1 idols; for all your lying and all your godlessness issue not in righteousness but in great sin. And now I know this mystery, that sinners will alter and pervert the words of righteousness in many ways, and will speak wicked words, and lie, and practice great deceits, and write books concerning
104.6 judgement shall be far from you for all the generations of the world. And now fear not, ye righteous, when ye see the sinners growing strong and prospering in their ways: be not companions with them, ' None
8. Cato, Marcus Porcius, On Agriculture, 139 (3rd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • fetial formulae • prayer, dubitative formulas

 Found in books: Hickson (1993), Roman prayer language: Livy and the Aneid of Vergil, 42; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 58

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139 The following is the Roman formula to be observed in thinning a grove: A\xa0pig is to be sacrificed, and the following prayer uttered: "Whether thou be god or goddess to whom this grove is dedicated, as it is thy right to receive a sacrifice of a pig for the thinning of this sacred grove, and to this intent, whether I\xa0or one at my bidding do it, may it be rightly done. To this end, in offering this pig to thee I\xa0humbly beg that thou wilt be gracious and merciful to me, to my house and household, and to my children. Wilt thou deign to receive this pig which I\xa0offer thee to this end."'' None
9. Josephus Flavius, Jewish Antiquities, 14.24 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Josephus, special formulas in • prayer formula

 Found in books: Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 66, 69, 201, 259; Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 22

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14.24 ἐπὶ τούτων ὁ Λέντλος δόγμα ἐξέθετο: πολίτας ̔Ρωμαίων ̓Ιουδαίους, οἵτινες ἱερὰ ̓Ιουδαϊκὰ ποιεῖν εἰώθασιν, ἐν ̓Εφέσῳ πρὸ τοῦ βήματος δεισιδαιμονίας ἕνεκα ἀπέλυσα.14.24 “ὦ θεὲ βασιλεῦ τῶν ὅλων, ἐπεὶ οἱ μετ' ἐμοῦ συνεστῶτες σὸς δῆμός ἐστιν καὶ οἱ πολιορκούμενοι δὲ ἱερεῖς σοί, δέομαι μήτε κατὰ τούτων ἐκείνοις ὑπακοῦσαι μήτε κατ' ἐκείνων ἃ οὗτοι παρακαλοῦσιν εἰς τέλος ἀγαγεῖν.” καὶ τὸν μὲν ταῦτ' εὐξάμενον περιστάντες οἱ πονηροὶ τῶν ̓Ιουδαίων κατέλευσαν." '" None		sup>
14.24 In the presence of these it was that Lentulus pronounced this decree: I have before the tribunal dismissed those Jews that are Roman citizens, and are accustomed to observe the sacred rites of the Jews at Ephesus, on account of the superstition they are under.”
14.24 “O God, the King of the whole world! since those that stand now with me are thy people, and those that are besieged are also thy priests, I beseech thee, that thou wilt neither hearken to the prayers of those against these, nor bring to effect what these pray against those.” Whereupon such wicked Jews as stood about him, as soon as he had made this prayer, stoned him to death.'' None
10. Mishnah, Sanhedrin, 6.4 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • law and legal formulae, rabbinic (halakhah) • surrender formula, ‘give one’s soul (or life)’

 Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 62; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 32

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6.4 בֵּית הַסְּקִילָה הָיָה גָבוֹהַּ שְׁתֵּי קוֹמוֹת. אֶחָד מִן הָעֵדִים דּוֹחֲפוֹ עַל מָתְנָיו. נֶהְפַּךְ עַל לִבּוֹ, הוֹפְכוֹ עַל מָתְנָיו. אִם מֵת בָּהּ, יָצָא. וְאִם לָאו, הַשֵּׁנִי נוֹטֵל אֶת הָאֶבֶן וְנוֹתְנָהּ עַל לִבּוֹ. אִם מֵת בָּהּ, יָצָא. וְאִם לָאו, רְגִימָתוֹ בְכָל יִשְׂרָאֵל, שֶׁנֶּאֱמַר (דברים יז) יַד הָעֵדִים תִּהְיֶה בּוֹ בָרִאשֹׁנָה לַהֲמִיתוֹ וְיַד כָּל הָעָם בָּאַחֲרֹנָה. כָּל הַנִּסְקָלִין נִתְלִין, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, אֵינוֹ נִתְלֶה אֶלָּא הַמְגַדֵּף וְהָעוֹבֵד עֲבוֹדָה זָרָה. הָאִישׁ תּוֹלִין אוֹתוֹ פָּנָיו כְּלַפֵּי הָעָם, וְהָאִשָּׁה פָּנֶיהָ כְלַפֵּי הָעֵץ, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, הָאִישׁ נִתְלֶה וְאֵין הָאִשָּׁה נִתְלֵית. אָמַר לָהֶן רַבִּי אֱלִיעֶזֶר, וַהֲלֹא שִׁמְעוֹן בֶּן שָׁטָח תָּלָה נָשִׁים בְּאַשְׁקְלוֹן. אָמְרוּ לוֹ, שְׁמֹנִים נָשִׁים תָּלָה, וְאֵין דָּנִין שְׁנַיִם בְּיוֹם אֶחָד. כֵּיצַד תּוֹלִין אוֹתוֹ, מְשַׁקְּעִין אֶת הַקּוֹרָה בָאָרֶץ וְהָעֵץ יוֹצֵא מִמֶּנָּה, וּמַקִּיף שְׁתֵּי יָדָיו זוֹ עַל גַּבֵּי זוֹ וְתוֹלֶה אוֹתוֹ. רַבִּי יוֹסֵי אוֹמֵר, הַקּוֹרָה מֻטָּה עַל הַכֹּתֶל, וְתוֹלֶה אוֹתוֹ כְּדֶרֶךְ שֶׁהַטַּבָּחִין עוֹשִׂין. וּמַתִּירִין אוֹתוֹ מִיָּד. וְאִם לָן, עוֹבֵר עָלָיו בְּלֹא תַעֲשֶׂה, שֶׁנֶּאֱמַר (דברים כא) לֹא תָלִין נִבְלָתוֹ עַל הָעֵץ כִּי קָבוֹר תִּקְבְּרֶנּוּ כִּי קִלְלַת אֱלֹהִים תָּלוּי וְגוֹ'. כְּלוֹמַר, מִפְּנֵי מָה זֶה תָלוּי, מִפְּנֵי שֶׁבֵּרַךְ אֶת הַשֵּׁם, וְנִמְצָא שֵׁם שָׁמַיִם מִתְחַלֵּל:"" None		sup>
6.4 The place of stoning was twice a man's height. One of the witnesses pushed him by the hips, so that he was overturned on his heart. He was then turned on his back. If that caused his death, he had fulfilled his duty; but if not, the second witness took a stone and threw it on his chest. If he died thereby, he had done his duty; but if not, he the criminal was stoned by all Israel, for it is says: “The hand of the witnesses shall be first upon him to put him to death, and afterwards the hand of all the people” (Deut. 17:7). All who are stoned are afterwards hanged, according to Rabbi Eliezer. But the sages say: “Only the blasphemer and the idolater are hanged.” A man is hanged with his face towards the spectators, but a woman with her face towards the gallows, according to Rabbi Eliezer. But the sages say: a man is hanged, but not a woman. Rabbi Eliezer said to them: “But did not Shimon ben Shetah hang women at ashkelon?” They said: “On that occasion he hanged eighty women, even though two must not be tried on the same day. How is he hanged? The post is sunk into the ground with a cross- piece branching off at the top and he brings his hands together one over the other and hangs him up thereby. R. Jose said: the post is leaned against the wall, and he hangs him up the way butchers do. He is immediately let down. If he is left hanging over night, a negative command is thereby transgressed, for it says, “You shall not let his corpse remain all night upon the tree, but you must bury him the same day because a hanged body is a curse against god” (Deut. 21:23). As if to say why was he hanged? because he cursed the name of god; and so the name of Heaven God is profaned."" None
11. Mishnah, Yadayim, 4.8 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • Matrimonial formulae • Oath, formula • formula

 Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 296; Schiffman (1983), Testimony and the Penal Code, 147; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 166

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4.8 אָמַר צְדוֹקִי גְלִילִי, קוֹבֵל אֲנִי עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם כּוֹתְבִין אֶת הַמּוֹשֵׁל עִם משֶׁה בַּגֵּט. אוֹמְרִים פְּרוּשִׁים, קוֹבְלִין אָנוּ עָלֶיךָ, צְדוֹקִי גְלִילִי, שֶׁאַתֶּם כּוֹתְבִים אֶת הַמּוֹשֵׁל עִם הַשֵּׁם בַּדַּף, וְלֹא עוֹד, אֶלָּא שֶׁאַתֶּם כּוֹתְבִין אֶת הַמּוֹשֵׁל מִלְמַעְלָן וְאֶת הַשֵּׁם מִלְּמַטָּן, שֶׁנֶּאֱמַר (שמות ה) וַיֹּאמֶר פַּרְעֹה מִי ה' אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ לְשַׁלַּח אֶת יִשְׂרָאֵל. וּכְשֶׁלָּקָה מַהוּ אוֹמֵר (שם ט), ה' הַצַּדִּיק:"" None		sup>
4.8 A Galilean min said: I complain against you Pharisees, that you write the name of the ruler and the name of Moses together on a divorce document. The Pharisees said: we complain against you, Galilean min, that you write the name of the ruler together with the divine name on a single page of Torah? And furthermore that you write the name of the ruler above and the divine name below? As it is said, \\"And Pharoah said, Who is the Lord that I should hearken to his voice to let Israel go?\\" (Exodus 5:2) But when he was smitten what did he say? \\"The Lord is righteous\\" (Exodus 9:27).'' None
12. New Testament, Acts, 2.38, 8.16, 10.48, 19.5 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Holy Spirit, in baptismal formulae • Name-Formula • baptismal formulae • baptismal formulae, short form for name • baptismal formulae, triadic • current, formulas • formulae, liturgical • formulae, of naming • formulae, short

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 68, 69, 71, 81, 83, 89, 98, 320; Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 397

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2.38 ἄνδρες ἀδελφοί; Πέτρος δὲ πρὸς αὐτούς Μετανοήσατε, καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν, καὶ λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος·
8.16 γὰρ ἦν ἐπʼ οὐδενὶ αὐτῶν ἐπιπεπτωκός, μόνον δὲ βεβαπτισμένοι ὑπῆρχον εἰς τὸ ὄνομα τοῦ κυρίου Ἰησοῦ.
10.48 προσέταξεν δὲ αὐτοὺς ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ βαπτισθῆναι. τότε ἠρώτησαν αὐτὸν ἐπιμεῖναι ἡμέρας τινάς.
19.5 ἀκούσαντες δὲ ἐβαπτίσθησαν εἰς τὸ ὄνομα τοῦ κυρίου Ἰησοῦ·'' None		sup>
2.38 Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit.
8.16 for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus.
10.48 He commanded them to be baptized in the name of Jesus Christ. Then they asked him to stay some days.
19.5 When they heard this, they were baptized into the name of the Lord Jesus. '' None
13. New Testament, Apocalypse, 1.3-1.8, 22.10 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • current, formulas • formulae, liturgical • formulaic phrases • prophetic, formula

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11, 132, 133, 135, 136; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 145

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1.3 μακάριος ὁ ἀναγινώσκων καὶ οἱ ἀκούοντες τοὺς λόγους τῆς προφητείας καὶ τηροῦντες τὰ ἐν αὐτῇ γεγραμμένα, ὁ γὰρ καιρὸς ἐγγύς. 1.4 ΙΩΑΝΗΣ ταῖς ἑπτὰ ἐκκλησίαις ταῖς ἐν τῇ Ἀσίᾳ· χάρις ὑμῖν καὶ εἰρήνη ἀπὸὁ ὢνκαὶ ὁ ἦν καὶ ὁ ἐρχόμενος, καὶ ἀπὸ τῶν ἑπτὰ πνευμάτων ἃ ἐνώπιον τοῦ θρόνου αὐτοῦ, 1.5 καὶ ἀπὸ Ἰησοῦ Χριστοῦ,ὁ μάρτυς ὁ πιστός,ὁπρωτότοκοςτῶν νεκρῶν καὶ ὁἄρχων τῶν βασιλέων τῆς γῆς.Τῷ ἀγαπῶντι ἡμᾶς καὶλύσαντιἡμᾶςἐκ τῶν αμαρτιῶνἡμῶν ἐν τῷ αἵματι αὐτοῦ, 1.6 — καὶ ἐποίησεν ἡμᾶςβασιλείαν, ἱερεῖς τῷ θεῷκαὶ πατρὶ αὐτοῦ, — αὐτῷ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας· ἀμήν. 1.7 Ἰδοὺ ἔρχεται μετὰ τῶν νεφελῶν,καὶὄψεταιαὐτὸν πᾶς ὀφθαλμὸς καὶ οἵτινες αὐτὸνἐξεκέντησαν, καὶ κόψονται ἐπʼ αὐτὸν πᾶσαι αἱ φυλαὶ τῆς γῆς.ναί, ἀμήν. 1.8 Ἐγώ εἰμιτὸ Ἄλφα καὶ τὸ Ὦ, λέγειΚύριος, ὁ θεός, ὁ ὢνκαὶ ὁ ἦν καὶ ὁ ἐρχόμενος,ὁ παντοκράτωρ.
22.10 Καὶ λέγει μοι Μὴσφραγίσῃςτοὺς λόγους τῆς προφητείαςτοῦ βιβλίουτούτου,ὁ καιρὸςγὰρ ἐγγύς ἐστιν.'' None		sup>
1.3 Blessed is he who reads and those who hear the words of the prophecy, and keep the things that are written in it, for the time is at hand. 1.4 John, to the seven assemblies that are in Asia: Grace to you and peace, from God, who is and who was and who is to come; and from the seven Spirits who are before his throne; 1.5 and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us, and washed us from our sins by his blood; 1.6 and he made us to be a kingdom, priests to his God and Father; to him be the glory and the dominion forever and ever. Amen. 1.7 Behold, he is coming with the clouds, and every eye will see him, including those who pierced him. All the tribes of the earth will mourn over him. Even so, Amen. 1.8 "I am the Alpha and the Omega," says the Lord God, "who is and who was and who is to come, the Almighty."
22.10 He said to me, "Don\'t seal up the words of the prophecy of this book, for the time is at hand.'' None
14. New Testament, Galatians, 3.26-3.28 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Holy Spirit, in baptismal formulae • Reunification Formula • Struktur dieser Formula • Trinitarian, formula • baptism, baptismal formula • baptismal formulae • baptismal formulae, short form for name • baptismal formulae, triadic • current, formulas • formulae, of naming • formulae, short

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 81, 98, 99; Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 429, 436, 1372; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 77

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3.26 Πάντες γὰρ υἱοὶ θεοῦ ἐστὲ διὰ τῆς πίστεως ἐν Χριστῷ Ἰησοῦ. 3.27 ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε· 3.28 οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστὲ ἐν Χριστῷ Ἰησοῦ.'' None		sup>
3.26 For you are all sons ofGod, through faith in Christ Jesus. 3.27 For as many of you as werebaptized into Christ have put on Christ. 3.28 There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. '' None
15. New Testament, Philippians, 2.9 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • exchange formula • formulas

 Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 53; Osborne (2001), Irenaeus of Lyons, 260

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2.9 διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν, καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα,'' None		sup>
2.9 Therefore God also highly exalted him, and gave to him the name which is above every name; '' None
16. New Testament, Romans, 6.3, 6.11 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Name-Formula • Name-Formula, banking • baptismal formulae, short form for name • baptismal formulae, triadic • current, formulas • formulae, of affiliation • formulae, of naming • formulae, short

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 81, 83, 86, 90; Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 397, 399

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6.3 ἢ ἀγνοεῖτε ὅτι ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν Ἰησοῦν εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν;
6.11 ὃ δὲ ζῇ, ζῇ τῷ θεῷ. οὕτως καὶ ὑμεῖς λογίζεσθε ἑαυτοὺς εἶναι νεκροὺς μὲν τῇ ἁμαρτίᾳ ζῶντας δὲ τῷ θεῷ ἐν Χριστῷ Ἰησοῦ.'' None		sup>
6.3 Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? " 6.11 Thus also consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord. '" None
17. New Testament, Matthew, 23.16-23.22, 28.19 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Holy Spirit, in baptismal formulae • Name-Formula • Oath, formula • Trinitarian, formula • baptism, baptismal formula • baptismal formulae • baptismal formulae, longer form • baptismal formulae, short form for triadic • baptismal formulae, triadic • formulae, liturgical • formulae, of naming • formulas

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 71, 87, 92, 93, 94, 95, 97, 98, 99; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 44; Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 397, 1372; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 241; Schiffman (1983), Testimony and the Penal Code, 151

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23.16 Οὐαὶ ὑμῖν, ὁδηγοὶ τυφλοὶ οἱ λέγοντες Ὃς ἂν ὀμόσῃ ἐν τῷ ναῷ, οὐδέν ἐστιν, ὃς δʼ ἂν ὀμόσῃ ἐν τῷ χρυσῷ τοῦ ναοῦ ὀφείλει· 23.17 μωροὶ καὶ τυφλοί, τίς γὰρ μείζων ἐστίν, ὁ χρυσὸς ἢ ὁ ναὸς ὁ ἁγιάσας τὸν χρυσόν; 23.18 καί Ὃς ἂν ὀμόσῃ ἐν τῷ θυσιαστηρίῳ, οὐδέν ἐστιν, ὃς δʼ ἂν ὀμόσῃ ἐν τῷ δώρῳ τῷ ἐπάνω αὐτοῦ ὀφείλει· 23.19 τυφλοί, τί γὰρ μεῖζον, τὸ δῶρον ἢ τὸ θυσιαστήριον τὸ ἁγιάζον τὸ δῶρον; 23.20 ὁ οὖν ὀμόσας ἐν τῷ θυσιαστηρίῳ ὀμνύει ἐν αὐτῷ καὶ ἐν πᾶσι τοῖς ἐπάνω αὐτοῦ· 23.21 καὶ ὁ ὀμόσας ἐν τῷ ναῷ ὀμνύει ἐν αὐτῷ καὶ ἐν τῷ κατοικοῦντι αὐτόν· 23.22 καὶ ὁ ὀμόσας ἐν τῷ οὐρανῷ ὀμνύει ἐν τῷ θρόνῳ τοῦ θεοῦ καὶ ἐν τῷ καθημένῳ ἐπάνω αὐτοῦ.
28.19 πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος,'' None		sup>
23.16 "Woe to you, you blind guides, who say, \'Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obligated.\ '23.17 You blind fools! For which is greater, the gold, or the temple that sanctifies the gold? ' "23.18 'Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is a obligated.' " '23.19 You blind fools! For which is greater, the gift, or the altar that sanctifies the gift? 23.20 He therefore who swears by the altar, swears by it, and by everything on it. 23.21 He who swears by the temple, swears by it, and by him who is living in it. 23.22 He who swears by heaven, swears by the throne of God, and by him who sits on it.
28.19 Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, '' None
18. Tosefta, Ketuvot, 4.9 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Matrimonial formulae • formula

 Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 26, 296; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 165

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4.9 דרש הלל הזקן לשון הדיוט כשהיו בני אלכסנדריא מקדשין נשים אחד בא וחוטפה מן השוק ובא מעשה לפני חכמים בקשו לעשות בניהן ממזרין אמר להם הלל הזקן הוציאו לי כתובת אמותיכן הוציאו לו וכתוב בה משתכנסי לביתי תיהוי לי לאנתו כדת משה וישראל.'' None		sup>
4.9 Hillel the Elder would explain lay-language of contracts as if it were the biblical text. When the people of Alexandria would betroth wives, another would come and seize her from the street. The matter came to the Sages. They sought to make their children bastards since the betrothal was valid, so when they are married to others in the meantime their children will be illegitimate. Hillel the Elder said to them: \\"Bring to me the ketubah of your mothers.\\" They brought them for him, and it was written in it \\"When you enter my house, you will be my wife according to the law of Moshe and Yisrael\\" in other words, based on a fine reading of the ketubah text, the betrothal only takes full effect when she enters his house, which means that the other husband was not illegitimate and her children aren\'t bastards.'' None
19. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Tradition, oral-formulaic • law and legal formulae, biblical • law and legal formulae, rabbinic (halakhah)

 Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 70; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 244
20. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Oath, formula • formulas • formulas, blessing • formulas, request • formulas, ritual • formulas, verbal

 Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 91; Schiffman (1983), Testimony and the Penal Code, 136
21. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • baptism, baptismal formula • baptismal formulae, longer form • baptismal formulae, short form for triadic • baptismal formulae, triadic • formulae, of naming

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 87; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 255

9 Now concerning the Thanksgiving (Eucharist), thus give thanks. First, concerning the cup: We thank you, our Father, for the holy vine of David Your servant, which You made known to us through Jesus Your Servant; to You be the glory forever. And concerning the broken bread: We thank You, our Father, for the life and knowledge which You made known to us through Jesus Your Servant; to You be the glory forever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Your Church be gathered together from the ends of the earth into Your kingdom; for Yours is the glory and the power through Jesus Christ forever. But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord has said, Give not that which is holy to the dogs. Matthew 7:6 '' None
22. Clement of Alexandria, Excerpts From Theodotus, 76.3, 78.2 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Holy Spirit, in baptismal formulae • baptismal formulae, triadic • formulas

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 94, 95; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 44, 156

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76.3 As, therefore, the birth of the Saviour released us from 'becoming' and from Fate, so also his baptism rescued us from fire, and his Passion rescued us from passion in order that we might in all things follow him. For he who was baptised unto God advanced toward God and has received 'power to walk upon scorpions and snakes,' the evil powers. And he commands the disciples 'When ye go about, preach and them that believe baptise in the name of the Father, and of the Son and of the Holy Spirit,' in whom we are born again, becoming higher than all the other powers." 78.2 Until baptism, they say, Fate is real, but after it the astrologists are no longer right. But it is not only the washing that is liberating, but the knowledge of/who we were, and what we have become, where we were or where we were placed, whither we hasten, from what we are redeemed, what birth is and what rebirth.'" None
23. Justin, First Apology, 61.3 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Holy Spirit, in baptismal formulae • Name-Formula, patristic texts • baptismal formulae, triadic

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 94; Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 408

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61.3 I will also relate the manner in which we dedicated ourselves to God when we had been made new through Christ; lest, if we omit this, we seem to be unfair in the explanation we are making. As many as are persuaded and believe that what we teach and say is true, and undertake to be able to live accordingly, are instructed to pray and to entreat God with fasting, for the remission of their sins that are past, we praying and fasting with them. Then they are brought by us where there is water, and are regenerated in the same manner in which we were ourselves regenerated. For, in the name of God, the Father and Lord of the universe, and of our Saviour Jesus Christ, and of the Holy Spirit, they then receive the washing with water. For Christ also said, Unless you be born again, you shall not enter into the kingdom of heaven. John 3:5 Now, that it is impossible for those who have once been born to enter into their mothers' wombs, is manifest to all. And how those who have sinned and repent shall escape their sins, is declared by Esaias the prophet, as I wrote above; he thus speaks: Wash you, make you clean; put away the evil of your doings from your souls; learn to do well; judge the fatherless, and plead for the widow: and come and let us reason together, says the Lord. And though your sins be as scarlet, I will make them white like wool; and though they be as crimson, I will make them white as snow. But if you refuse and rebel, the sword shall devour you: for the mouth of the Lord has spoken it. Isaiah 1:16-20 And for this rite we have learned from the apostles this reason. Since at our birth we were born without our own knowledge or choice, by our parents coming together, and were brought up in bad habits and wicked training; in order that we may not remain the children of necessity and of ignorance, but may become the children of choice and knowledge, and may obtain in the water the remission of sins formerly committed, there is pronounced over him who chooses to be born again, and has repented of his sins, the name of God the Father and Lord of the universe; he who leads to the laver the person that is to be washed calling him by this name alone. For no one can utter the name of the ineffable God; and if any one dare to say that there is a name, he raves with a hopeless madness. And this washing is called illumination, because they who learn these things are illuminated in their understandings. And in the name of Jesus Christ, who was crucified under Pontius Pilate, and in the name of the Holy Ghost, who through the prophets foretold all things about Jesus, he who is illuminated is washed. "" None
24. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Formula/-as • formulas • formulas, blessing • formulas, request • formulas, swearing • formulas, to induce dream oracle • formulas, verbal • love spells and formulae • voces magicae, formula

 Found in books: Dieleman (2005), Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE), 135; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 87, 90, 114; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 58, 101, 127, 151, 155; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 115, 116
25. None, None, nan (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Holy Spirit, in baptismal formulae • Trinitarian, formula • baptismal formulae • baptismal formulae, triadic • formulae, of naming

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 98; Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1372
26. Anon., Letter of Aristeas, 32, 39, 41, 46
 Tagged with subjects: • Letters, Formulae and Style • Pseudo-Aristeas, Date, Formulae • Ptolemies, Formulae in documents • epistle/epistolary, greeting formula • formula valetudinis

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 120, 123, 124, 306; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 23, 25

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32 conception of life is so sacred and religious, as Hecataeus of Abdera says. If it please you, O king, a letter shall be written to the High Priest in Jerusalem, asking him to send six elders out of every tribe - men who have lived the noblest life and are most skilled in their law - that we may find out the points in which the majority of them are in agreement, and so having obtained an accurate translation may place it in a conspicuous place in a manner worthy of the work itself and your purpose. May continual prosperity be yours!'"
39 into the Greek language, that these books may be added to the other royal books in my library. It will be a kindness on your part and a regard for my zeal if you will select six elders from each of your tribes, men of noble life and skilled in your law and able to interpret it, that in questions of dispute we may be able to discover the verdict in which the majority agree, for the investigation is of the highest possible importance. I hope to win great renown by the accomplishment of thi' "
41 To this letter Eleazar replied appropriately as follows:'Eleazar the High priest sends greetings to King Ptolemy his true friend. My highest wishes are for your welfare and the welfare of Queen Arsinoe your sister and your children. I also am well. I have received your letter and am greatly" "
46 holy law might prove advantageous to you and be carried out successfully. In the presence of all the people I selected six elders from each tribe, good men and true, and I have sent them to you with a copy of our law. It will be a kindness, O righteous king, if you will give instruction that as soon as the translation of the law is completed, the men shall be restored again to us in safety. Farewell.'" "' None
27. Vergil, Georgics, 2.58, 3.513
 Tagged with subjects: • Lucretius, formulae in • censorial formula • formulae • prayer and hymn formulas

 Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 168, 178; Hickson (1993), Roman prayer language: Livy and the Aneid of Vergil, 86; O'Daly (2012), Days Linked by Song: Prudentius' Cathemerinon, 115

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2.58 tarda venit seris factura nepotibus umbram,
3.513 di meliora piis erroremque hostibus illum,'' None		sup>
2.58 With my poor verse would comprehend the whole,
3.513 His length of belly pied with mighty spots—'' None
28. None, None, nan
 Tagged with subjects: • Formulae • formula

 Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 88, 101, 130, 428, 488; Katzoff (2019), On Jews in the Roman World: Collected Studies. 7, 23, 34, 35, 43, 295, 297



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