1. Hebrew Bible, Deuteronomy, 4.15, 32.16-32.17 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Art, idol vs. image • Idol/s • Idols • Idols, As demons • Idols, As mediators • Images, Material for Idols • idol, idolatry
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 920; Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 159; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 160, 161; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 52; Stuckenbruck (2007), 1 Enoch 91-108, 400, 401
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4.15 וְנִשְׁמַרְתֶּם מְאֹד לְנַפְשֹׁתֵיכֶם כִּי לֹא רְאִיתֶם כָּל־תְּמוּנָה בְּיוֹם דִּבֶּר יְהוָה אֲלֵיכֶם בְּחֹרֵב מִתּוֹךְ הָאֵשׁ׃
32.16 יַקְנִאֻהוּ בְּזָרִים בְּתוֹעֵבֹת יַכְעִיסֻהוּ׃ 32.17 יִזְבְּחוּ לַשֵּׁדִים לֹא אֱלֹהַ אֱלֹהִים לֹא יְדָעוּם חֲדָשִׁים מִקָּרֹב בָּאוּ לֹא שְׂעָרוּם אֲבֹתֵיכֶם׃'' None | sup>
4.15 Take ye therefore good heed unto yourselves—for ye saw no manner of form on the day that the LORD spoke unto you in Horeb out of the midst of the fire—
32.16 They roused Him to jealousy with strange gods, With abominations did they provoke Him. 32.17 They sacrificed unto demons, no-gods, Gods that they knew not, New gods that came up of late, Which your fathers dreaded not.'' None |
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2. Hebrew Bible, Exodus, 20.4 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Art, idol vs. image • Idol/s • Idols • Idols, Making/Fashioning of • Images, Material for Idols • Stones, Idols
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 920; Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 73, 159; Stuckenbruck (2007), 1 Enoch 91-108, 398, 403
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20.4 לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ'' None | sup>
20.4 Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;'' None |
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3. Hebrew Bible, Genesis, 1.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Idols • Idols, As mediators • Idols, Food sacrificed to • idol maker • idol, idolatry • idols, idolaters, idolatry
Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 23; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 68; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 300; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 64; Stuckenbruck (2007), 1 Enoch 91-108, 582
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1.2 וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃'
1.2 וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃ ' None | sup>
1.2 Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters.' ' None |
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4. Hebrew Bible, Leviticus, 19.4, 26.1 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Art, idol vs. image • Idol/s • Idols • Idols, Making/Fashioning of • Images, Material for Idols • Stones, Idols
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 920; Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 159; Stuckenbruck (2007), 1 Enoch 91-108, 398
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19.4 אַל־תִּפְנוּ אֶל־הָאֱלִילִים וֵאלֹהֵי מַסֵּכָה לֹא תַעֲשׂוּ לָכֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃
26.1 וַאֲכַלְתֶּם יָשָׁן נוֹשָׁן וְיָשָׁן מִפְּנֵי חָדָשׁ תּוֹצִיאוּ׃26.1 לֹא־תַעֲשׂוּ לָכֶם אֱלִילִם וּפֶסֶל וּמַצֵּבָה לֹא־תָקִימוּ לָכֶם וְאֶבֶן מַשְׂכִּית לֹא תִתְּנוּ בְּאַרְצְכֶם לְהִשְׁתַּחֲוֺת עָלֶיהָ כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם׃ ' None | sup>
19.4 Turn ye not unto the idols, nor make to yourselves molten gods: I am the LORD your God.
26.1 Ye shall make you no idols, neither shall ye rear you up a graven image, or a pillar, neither shall ye place any figured stone in your land, to bow down unto it; for I am the LORD your God.'' None |
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5. Hebrew Bible, Numbers, 22.18 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Idol/Idolatry • idols)
Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 42, 46; Levison (2009), Filled with the Spirit, 57
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22.18 וַיַּעַן בִּלְעָם וַיֹּאמֶר אֶל־עַבְדֵי בָלָק אִם־יִתֶּן־לִי בָלָק מְלֹא בֵיתוֹ כֶּסֶף וְזָהָב לֹא אוּכַל לַעֲבֹר אֶת־פִּי יְהוָה אֱלֹהָי לַעֲשׂוֹת קְטַנָּה אוֹ גְדוֹלָה׃'' None | sup>
22.18 And Balaam answered and said unto the servants of Balak: ‘If Balak would give me his house full of silver and gold, I cannot go beyond the word of the LORD my God, to do any thing, small or great.'' None |
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6. Hebrew Bible, Psalms, 24.1, 96.5, 106.37, 115.4-115.5 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Idol/Idolatry • Idol/s • Idols • Idols, As demons • Idols, Making/Fashioning of • Idols, food offered to • Images, Material for Idols • Old Testament polemic against idols • Sibylline Oracles, Polemic against idols • Stones, Idols
Found in books: Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 73, 81; Levison (2009), Filled with the Spirit, 57; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 161; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 44; Stuckenbruck (2007), 1 Enoch 91-108, 398, 399, 401; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 593
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24.1 לְדָוִד מִזְמוֹר לַיהוָה הָאָרֶץ וּמְלוֹאָהּ תֵּבֵל וְיֹשְׁבֵי בָהּ׃
24.1 מִי הוּא זֶה מֶלֶךְ הַכָּבוֹד יְהוָה צְבָאוֹת הוּא מֶלֶךְ הַכָּבוֹד סֶלָה׃
96.5 כִּי כָּל־אֱלֹהֵי הָעַמִּים אֱלִילִים וַיהוָה שָׁמַיִם עָשָׂה׃
106.37 וַיִּזְבְּחוּ אֶת־בְּנֵיהֶם וְאֶת־בְּנוֹתֵיהֶם לַשֵּׁדִים׃
115.4 עֲ\u200dצַבֵּיהֶם כֶּסֶף וְזָהָב מַעֲשֵׂה יְדֵי אָדָם׃ 115.5 פֶּה־לָהֶם וְלֹא יְדַבֵּרוּ עֵינַיִם לָהֶם וְלֹא יִרְאוּ׃'' None | sup>
24.1 A Psalm of David. The earth is the LORD’S, and the fulness thereof; the world, and they that dwell therein.
96.5 For all the gods of the peoples are things of nought; But the LORD made the heavens.
106.37 Yea, they sacrificed their sons and their daughters unto demons,' "
115.4 Their idols are silver and gold, The work of men's hands." '115.5 They have mouths, but they speak not; Eyes have they, but they see not;'' None |
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7. Hebrew Bible, Isaiah, 44.9-44.20, 45.1, 65.3, 65.11 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Idol/Idolatry • Idols • Idols, As demons • Old Testament polemic against idols • Paul (Apostle), and consumption of idol meat • Sibylline Oracles, Polemic against idols • idol meat • idols • idols/idolatry/idolatrous
Found in books: Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 145; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 59; Levison (2009), Filled with the Spirit, 57; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 161; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 230; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 44; Stuckenbruck (2007), 1 Enoch 91-108, 401, 403
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44.9 יֹצְרֵי־פֶסֶל כֻּלָּם תֹּהוּ וַחֲמוּדֵיהֶם בַּל־יוֹעִילוּ וְעֵדֵיהֶם הֵמָּה בַּל־יִרְאוּ וּבַל־יֵדְעוּ לְמַעַן יֵבֹשׁוּ׃' '44.11 הֵן כָּל־חֲבֵרָיו יֵבֹשׁוּ וְחָרָשִׁים הֵמָּה מֵאָדָם יִתְקַבְּצוּ כֻלָּם יַעֲמֹדוּ יִפְחֲדוּ יֵבֹשׁוּ יָחַד׃ 44.12 חָרַשׁ בַּרְזֶל מַעֲצָד וּפָעַל בַּפֶּחָם וּבַמַּקָּבוֹת יִצְּרֵהוּ וַיִּפְעָלֵהוּ בִּזְרוֹעַ כֹּחוֹ גַּם־רָעֵב וְאֵין כֹּחַ לֹא־שָׁתָה מַיִם וַיִּיעָף׃ 44.13 חָרַשׁ עֵצִים נָטָה קָו יְתָאֲרֵהוּ בַשֶּׂרֶד יַעֲשֵׂהוּ בַּמַּקְצֻעוֹת וּבַמְּחוּגָה יְתָאֳרֵהוּ וַיַּעֲשֵׂהוּ כְּתַבְנִית אִישׁ כְּתִפְאֶרֶת אָדָם לָשֶׁבֶת בָּיִת׃ 44.14 לִכְרָת־לוֹ אֲרָזִים וַיִּקַּח תִּרְזָה וְאַלּוֹן וַיְאַמֶּץ־לוֹ בַּעֲצֵי־יָעַר נָטַע אֹרֶן וְגֶשֶׁם יְגַדֵּל׃ 44.15 וְהָיָה לְאָדָם לְבָעֵר וַיִּקַּח מֵהֶם וַיָּחָם אַף־יַשִּׂיק וְאָפָה לָחֶם אַף־יִפְעַל־אֵל וַיִּשְׁתָּחוּ עָשָׂהוּ פֶסֶל וַיִּסְגָּד־לָמוֹ׃ 44.16 חֶצְיוֹ שָׂרַף בְּמוֹ־אֵשׁ עַל־חֶצְיוֹ בָּשָׂר יֹאכֵל יִצְלֶה צָלִי וְיִשְׂבָּע אַף־יָחֹם וְיֹאמַר הֶאָח חַמּוֹתִי רָאִיתִי אוּר׃ 44.17 וּשְׁאֵרִיתוֹ לְאֵל עָשָׂה לְפִסְלוֹ יסגוד־יִסְגָּד־ לוֹ וְיִשְׁתַּחוּ וְיִתְפַּלֵּל אֵלָיו וְיֹאמַר הַצִּילֵנִי כִּי אֵלִי אָתָּה׃ 44.18 לֹא יָדְעוּ וְלֹא יָבִינוּ כִּי טַח מֵרְאוֹת עֵינֵיהֶם מֵהַשְׂכִּיל לִבֹּתָם׃ 44.19 וְלֹא־יָשִׁיב אֶל־לִבּוֹ וְלֹא דַעַת וְלֹא־תְבוּנָה לֵאמֹר חֶצְיוֹ שָׂרַפְתִּי בְמוֹ־אֵשׁ וְאַף אָפִיתִי עַל־גֶּחָלָיו לֶחֶם אֶצְלֶה בָשָׂר וְאֹכֵל וְיִתְרוֹ לְתוֹעֵבָה אֶעֱשֶׂה לְבוּל עֵץ אֶסְגּוֹד׃
45.1 הוֹי אֹמֵר לְאָב מַה־תּוֹלִיד וּלְאִשָּׁה מַה־תְּחִילִין׃
45.1 כֹּה־אָמַר יְהוָה לִמְשִׁיחוֹ לְכוֹרֶשׁ אֲשֶׁר־הֶחֱזַקְתִּי בִימִינוֹ לְרַד־לְפָנָיו גּוֹיִם וּמָתְנֵי מְלָכִים אֲפַתֵּחַ לִפְתֹּחַ לְפָנָיו דְּלָתַיִם וּשְׁעָרִים לֹא יִסָּגֵרוּ׃
65.3 הָעָם הַמַּכְעִיסִים אוֹתִי עַל־פָּנַי תָּמִיד זֹבְחִים בַּגַּנּוֹת וּמְקַטְּרִים עַל־הַלְּבֵנִים׃
65.11 וְאַתֶּם עֹזְבֵי יְהוָה הַשְּׁכֵחִים אֶת־הַר קָדְשִׁי הַעֹרְכִים לַגַּד שֻׁלְחָן וְהַמְמַלְאִים לַמְנִי מִמְסָךְ׃'' None | sup>
44.9 They that fashion a graven image are all of them vanity, And their delectable things shall not profit; And their own witnesses see not, nor know; That they may be ashamed. 44.10 Who hath fashioned a god, or molten an image That is profitable for nothing? 44.11 Behold, all the fellows thereof shall be ashamed; And the craftsmen skilled above men; Let them all be gathered together, let them stand up; They shall fear, they shall be ashamed together. 44.12 The smith maketh an axe, And worketh in the coals, and fashioneth it with hammers, And worketh it with his strong arm; Yea, he is hungry, and his strength faileth; He drinketh no water, and is faint. 44.13 The carpenter stretcheth out a line; He marketh it out with a pencil; He fitteth it with planes, And he marketh it out with the compasses, And maketh it after the figure of a man, According to the beauty of a man, to dwell in the house. 44.14 He heweth him down cedars, And taketh the ilex and the oak, And strengtheneth for himself one among the trees of the forest; He planteth a bay-tree, and the rain doth nourish it. 44.15 Then a man useth it for fuel; And he taketh thereof, and warmeth himself; Yea, he kindleth it, and baketh bread; Yea, he maketh a god, and worshippeth it; He maketh it a graven image, and falleth down thereto. 44.16 He burneth the half thereof in the fire; With the half thereof he eateth flesh; He roasteth roast, and is satisfied; Yea, he warmeth himself, and saith: ‘Aha, I am warm, I have seen the fire’; 44.17 And the residue thereof he maketh a god, even his graven image; He falleth down unto it and worshippeth, and prayeth unto it, And saith: ‘Deliver me, for thou art my god.’ 44.18 They know not, neither do they understand; For their eyes are bedaubed, that they cannot see, And their hearts, that they cannot understand. 44.19 And none considereth in his heart, Neither is there knowledge nor understanding to say: ‘I have burned the half of it in the fire; Yea, also I have baked bread upon the coals thereof; I have roasted flesh and eaten it; And shall I make the residue thereof an abomination? Shall I fall down to the stock of a tree?’ 44.20 He striveth after ashes, A deceived heart hath turned him aside, That he cannot deliver his soul, nor say: ‘Is there not a lie in my right hand?’
45.1 Thus saith the LORD to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him, and to loose the loins of kings; to open the doors before him, and that the gates may not be shut:
65.3 A people that provoke Me to My face continually, that sacrifice in gardens, and burn incense upon bricks;
65.11 But ye that forsake the LORD, That forget My holy mountain, That prepare a table for Fortune, And that offer mingled wine in full measure unto Destiny,'' None |
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8. Hebrew Bible, Jeremiah, 10.5, 10.8, 10.10, 10.14, 16.18, 31.34 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Idol, idolatry • Idol/Idolatry • Idols • Idols, Making/Fashioning of • Images, Material for Idols • Old Testament polemic against idols • Sibylline Oracles, Polemic against idols • idol
Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 320; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 223; Levison (2009), Filled with the Spirit, 57, 265; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 44; Stuckenbruck (2007), 1 Enoch 91-108, 399, 400
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10.5 כְּתֹמֶר מִקְשָׁה הֵמָּה וְלֹא יְדַבֵּרוּ נָשׂוֹא יִנָּשׂוּא כִּי לֹא יִצְעָדוּ אַל־תִּירְאוּ מֵהֶם כִּי־לֹא יָרֵעוּ וְגַם־הֵיטֵיב אֵין אוֹתָם׃
10.8 וּבְאַחַת יִבְעֲרוּ וְיִכְסָלוּ מוּסַר הֲבָלִים עֵץ הוּא׃' 10.14 נִבְעַר כָּל־אָדָם מִדַּעַת הֹבִישׁ כָּל־צוֹרֵף מִפָּסֶל כִּי שֶׁקֶר נִסְכּוֹ וְלֹא־רוּחַ בָּם׃
16.18 וְשִׁלַּמְתִּי רִאשׁוֹנָה מִשְׁנֵה עֲוֺנָם וְחַטָּאתָם עַל חַלְּלָם אֶת־אַרְצִי בְּנִבְלַת שִׁקּוּצֵיהֶם וְתוֹעֲבוֹתֵיהֶם מָלְאוּ אֶת־נַחֲלָתִי׃
31.34 וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃'' None | sup>
10.5 They are like a pillar in a garden of cucumbers, and speak not; They must needs be borne, because they cannot go. Be not afraid of them, for they cannot do evil, Neither is it in them to do good.
10.8 But they are altogether brutish and foolish: The vanities by which they are instructed are but a stock;
10.10 But the LORD God is the true God, He is the living God, and the everlasting King; At His wrath the earth trembleth, And the nations are not able to abide His indignation.
10.14 Every man is proved to be brutish, without knowledge, Every goldsmith is put to shame by the graven image, His molten image is falsehood, and there is no breath in them.
16.18 And first I will recompense their iniquity and their sin double; Because they have profaned My land; They have filled Mine inheritance With the carcasses of their detestable things and their abominations.
31.34 and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more.'' None |
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9. None, None, nan (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Idol-Food • idol, idolatry
Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 290; Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 177
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10. Hebrew Bible, Ezekiel, 36.25-36.27 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Idol, idolatry • Idol/Idolatry
Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 223; Levison (2009), Filled with the Spirit, 93, 207
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36.25 וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם מִכֹּל טֻמְאוֹתֵיכֶם וּמִכָּל־גִּלּוּלֵיכֶם אֲטַהֵר אֶתְכֶם׃ 36.26 וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃ 36.27 וְאֶת־רוּחִי אֶתֵּן בְּקִרְבְּכֶם וְעָשִׂיתִי אֵת אֲשֶׁר־בְּחֻקַּי תֵּלֵכוּ וּמִשְׁפָּטַי תִּשְׁמְרוּ וַעֲשִׂיתֶם׃'' None | sup>
36.25 And I will sprinkle clean water upon you, and ye shall be clean; from all your uncleannesses, and from all your idols, will I cleanse you. 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. 36.27 And I will put My spirit within you, and cause you to walk in My statutes, and ye shall keep Mine ordices, and do them.'' None |
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11. Anon., 1 Enoch, 94.1, 94.6-94.7, 94.9, 95.4, 95.6, 96.1, 96.4, 96.8, 97.4, 97.8-97.9, 98.2, 98.6, 99.6, 99.9, 99.14, 100.9, 102.9, 104.7-104.9 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Idols • Idols, Making/Fashioning of • Images, Material for Idols • Spirits, Idols • Stones, Idols • idol worship • idols
Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 46, 126, 128, 154; Stuckenbruck (2007), 1 Enoch 91-108, 156, 179, 211, 375, 396, 397, 398, 399, 403, 404, 406, 407, 582
| 94 And now I say unto you, my sons, love righteousness and walk therein; For the paths of righteousness are worthy of acceptation, But the paths of unrighteousness shall suddenly be destroyed and vanish.,And to certain men of a generation shall the paths of violence and of death be revealed, And they shall hold themselves afar from them, And shall not follow them.,And now I say unto you the righteous: Walk not in the paths of wickedness, nor in the paths of death, And draw not nigh to them, lest ye be destroyed.,But seek and choose for yourselves righteousness and an elect life, And walk in the paths of peace, And ye shall live and prosper.,And hold fast my words in the thoughts of your hearts, And suffer them not to be effaced from your hearts;For I know that sinners will tempt men to evilly-entreat wisdom, So that no place may be found for her, And no manner of temptation may minish.,Woe to those who build unrighteousness and oppression And lay deceit as a foundation; For they shall be suddenly overthrown, And they shall have no peace.,Woe to those who build their houses with sin; For from all their foundations shall they be overthrown, And by the sword shall they fall. And those who acquire gold and silver in judgement suddenly shall perish.,Woe to you, ye rich, for ye have trusted in your riches, And from your riches shall ye depart, Because ye have not remembered the Most High in the days of your riches.,Ye have committed blasphemy and unrighteousness, And have become ready for the day of slaughter, And the day of darkness and the day of the great judgement.,Thus I speak and declare unto you: He who hath created you will overthrow you, And for your fall there shall be no compassion, And your Creator will rejoice at your destruction.,And your righteous ones in those days shall be A reproach to the sinners and the godless."94.1 And now I say unto you, my sons, love righteousness and walk therein; For the paths of righteousness are worthy of acceptation, But the paths of unrighteousness shall suddenly be destroyed and vanish.
94.1 Thus I speak and declare unto you: He who hath created you will overthrow you, And for your fall there shall be no compassion, And your Creator will rejoice at your destruction. 94.7 Woe to those who build their houses with sin; For from all their foundations shall they be overthrown, And by the sword shall they fall. And those who acquire gold and silver in judgement suddenly shall perish.
94.9 Ye have committed blasphemy and unrighteousness, And have become ready for the day of slaughter, And the day of darkness and the day of the great judgement.
95.4 Woe to you who fulminate anathemas which cannot be reversed: Healing shall therefore be far from you because of your sins."
95.6 Woe to you, lying witnesses, And to those who weigh out injustice, For suddenly shall ye perish.
96.1 Be hopeful, ye righteous; for suddenly shall the sinners perish before you, And ye shall have lordship over them according to your desires.
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.
96.8 Woe to you, ye mighty, Who with might oppress the righteous; For the day of your destruction is coming.In those days many and good days shall come to the righteous-in the day of your judgement.' "
97.4 Yea, ye shall fare like unto them, Against whom this word shall be a testimony: ' Ye have been companions of sinners." "
97.8 Woe to you who acquire silver and gold in unrighteousness and say: ' We have become rich with riches and have possessions; And have acquired everything we have desired." '97.9 And now let us do what we purposed: For we have gathered silver,
98.2 For ye men shall put on more adornments than a woman, And coloured garments more than a virgin: In royalty and in grandeur and in power, And in silver and in gold and in purple, And in splendour and in food they shall be poured out as water.
98.6 I have sworn unto you, ye sinners, by the Holy Great One, That all your evil deeds are revealed in the heavens, And that none of your deeds of oppression are covered and hidden.
98.6 neighbour. Therefore they shall have no peace but die a sudden death."
99.6 Woe to you who work godlessness, And glory in lying and extol them: Ye shall perish, and no happy life shall be yours.,Woe to them who pervert the words of uprightness, And transgress the eternal law, And transform themselves into what they were not into sinners: They shall be trodden under foot upon the earth.,In those days make ready, ye righteous, to raise your prayers as a memorial, And place them as a testimony before the angels, That they may place the sin of the sinners for a memorial before the Most High.,In those days the nations shall be stirred up, And the families of the nations shall arise on the day of destruction.,And in those days the destitute shall go forth and carry off their children, And they shall abandon them, so that their children shall perish through them: Yea, they shall abandon their children (that are still) sucklings, and not return to them, And shall have no pity on their beloved ones.,And again I swear to you, ye sinners, that sin is prepared for a day of unceasing bloodshed. And they who worship stones, and grave images of gold and silver and wood (and stone) and clay, and those who worship impure spirits and demons, and all kinds of idols not according to knowledge, shall get no manner of help from them.,And they shall become godless by reason of the folly of their hearts, And their eyes shall be blinded through the fear of their hearts And through visions in their dreams.,Through these they shall become godless and fearful; For they shall have wrought all their work in a lie, And shall have worshiped a stone: Therefore in an instant shall they perish.,But in those days blessed are all they who accept the words of wisdom, and understand them, And observe the paths of the Most High, and walk in the path of His righteousness, And become not godless with the godless; For they shall be saved.,Woe to you who spread evil to your neighbours; For you shall be slain in Sheol.",Woe to you who make deceitful and false measures, And (to them) who cause bitterness on the earth; For they shall thereby be utterly consumed.,Woe to you who build your houses through the grievous toil of others, And all their building materials are the bricks and stones of sin; I tell you ye shall have no peace.,Woe to them who reject the measure and eternal heritage of their fathers And whose souls follow after idols; For they shall have no rest.",Woe to them who work unrighteousness and help oppression, And slay their neighbours until the day of the great judgement.,For He shall cast down your glory, And bring affliction on your hearts, And shall arouse His fierce indignation And destroy you all with the sword; And all the holy and righteous shall remember your sins.
99.9 Through these they shall become godless and fearful; For they shall have wrought all their work in a lie, And shall have worshiped a stone: Therefore in an instant shall they perish.
99.14 Woe to them who reject the measure and eternal heritage of their fathers And whose souls follow after idols; For they shall have no rest."
100.9 Woe to you, ye sinners, on account of the words of your mouth, And on account of the deeds of your hands which your godlessness as wrought, In blazing flames burning worse than fire shall ye burn.
102.9 I tell you, ye sinners, ye are content to eat and drink, and rob and sin, and strip men naked, and
104.7 but keep afar from their violence; for ye shall become companions of the hosts of heaven. And, although ye sinners say: \' All our sins shall not be searched out and be written down, nevertheless" 104.8 they shall write down all your sins every day. And now I show unto you that light and darkness, 104.9 day and night, see all your sins. Be not godless in your hearts, and lie not and alter not the words of uprightness, nor charge with lying the words of the Holy Great One, nor take account of your ' None |
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12. Hebrew Bible, Daniel, 11.31 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Idols • Images, Material for Idols • idol worship, forced
Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 26; Stuckenbruck (2007), 1 Enoch 91-108, 400
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11.31 וּזְרֹעִים מִמֶּנּוּ יַעֲמֹדוּ וְחִלְּלוּ הַמִּקְדָּשׁ הַמָּעוֹז וְהֵסִירוּ הַתָּמִיד וְנָתְנוּ הַשִּׁקּוּץ מְשׁוֹמֵם׃'' None | sup>
11.31 And arms shall stand on his part, and they shall profane the sanctuary, even the stronghold, and shall take away the continual burnt-offering, and they shall set up the detestable thing that causeth appalment.'' None |
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13. Septuagint, 1 Maccabees, 1.54 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Idols • Images, Material for Idols • idol worship, forced • idol worship, ritual sacrificial meal
Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 26, 31, 32, 33; Stuckenbruck (2007), 1 Enoch 91-108, 400
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1.54 Now on the fifteenth day of Chislev, in the one hundred and forty-fifth year, they erected a desolating sacrilege upon the altar of burnt offering. They also built altars in the surrounding cities of Judah,'' None |
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14. Septuagint, 2 Maccabees, 6.7 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • idol worship, in Assumption of Moses • idol worship, ritual sacrificial meal • idol, idolatry
Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 31, 131; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 45
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6.7 On the monthly celebration of the king's birthday, the Jews were taken, under bitter constraint, to partake of the sacrifices; and when the feast of Dionysus came, they were compelled to walk in the procession in honor of Dionysus, wearing wreaths of ivy.'"" None |
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15. Septuagint, Ecclesiasticus (Siracides), 34.5 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Idols • Idols, Making/Fashioning of • Images, Material for Idols • Stones, Idols • idols
Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 170; Stuckenbruck (2007), 1 Enoch 91-108, 400, 406
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34.5 Divinations and omens and dreams are folly,and like a woman in travail the mind has fancies.'' None |
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16. Septuagint, Wisdom of Solomon, 13.10-13.19, 14.11-14.29, 15.4-15.5, 15.7-15.19 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Art, idol vs. image • Idol-Food • Idol/Idolatry • Idols • Idols, Lifeless • Idols, Making/Fashioning of • Idols, Manmade • Images, Material for Idols • Spirits, Idols • Stones, Idols • food, impurity of offered to idols • foolishness, of idols • idol food • idol maker • idols • sacrifice to idols/pagan gods
Found in books: Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 128; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 920; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 73; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 59, 60, 66; Levison (2009), Filled with the Spirit, 142, 143; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 361, 384; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 126; Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 74, 75, 76, 77, 78, 79, 80, 81, 82, 111, 112, 175, 203; Stuckenbruck (2007), 1 Enoch 91-108, 179, 398, 399, 400, 404
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13.10 But miserable, with their hopes set on dead things, are the men who give the name "gods" to the works of mens hands,gold and silver fashioned with skill,and likenesses of animals,or a useless stone, the work of an ancient hand.
13.10 But sinners shall be taken away into destruction, And their memorial shall be found no more. 13.11 But upon the pious is the mercy of the Lord, And upon them that fear Him His mercy. 13.11 A skilled woodcutter may saw down a tree easy to handle and skilfully strip off all its bark,and then with pleasing workmanship make a useful vessel that serves lifes needs, 13.12 and burn the castoff pieces of his work to prepare his food, and eat his fill. 13.13 But a castoff piece from among them, useful for nothing,a stick crooked and full of knots,he takes and carves with care in his leisure,and shapes it with skill gained in idleness;he forms it like the image of a man, 13.14 or makes it like some worthless animal,giving it a coat of red paint and coloring its surface red and covering every blemish in it with paint; 13.15 then he makes for it a niche that befits it,and sets it in the wall, and fastens it there with iron. 13.16 So he takes thought for it, that it may not fall,because he knows that it cannot help itself,for it is only an image and has need of help. 13.17 When he prays about possessions and his marriage and children,he is not ashamed to address a lifeless thing. 13.18 For health he appeals to a thing that is weak;for life he prays to a thing that is dead;for aid he entreats a thing that is utterly inexperienced;for a prosperous journey, a thing that cannot take a step; 13.19 for money-making and work and success with his hands he asks strength of a thing whose hands have no strength."
14.11 Therefore there will be a visitation also upon the heathen idols,because, though part of what God created, they became an abomination,and became traps for the souls of men and a snare to the feet of the foolish. 14.12 For the idea of making idols was the beginning of fornication,and the invention of them was the corruption of life, 14.13 for neither have they existed from the beginning nor will they exist for ever." 14.14 For through the vanity of men they entered the world,and therefore their speedy end has been planned. 14.15 For a father, consumed with grief at an untimely bereavement,made an image of his child, who had been suddenly taken from him;and he now honored as a god what was once a dead human being,and handed on to his dependents secret rites and initiations. 14.16 Then the ungodly custom, grown strong with time, was kept as a law,and at the command of monarchs graven images were worshiped. 14.17 When men could not honor monarchs in their presence, since they lived at a distance,they imagined their appearance far away,and made a visible image of the king whom they honored,so that by their zeal they might flatter the absent one as though present. 14.18 Then the ambition of the craftsman impelled even those who did not know the king to intensify their worship." 14.19 For he, perhaps wishing to please his ruler,skilfully forced the likeness to take more beautiful form, 14.20 and the multitude, attracted by the charm of his work,now regarded as an object of worship the one whom shortly before they had honored as a man. 14.21 And this became a hidden trap for mankind,because men, in bondage to misfortune or to royal authority,bestowed on objects of stone or wood the name that ought not to be shared. 14.22 Afterward it was not enough for them to err about the knowledge of God,but they live in great strife due to ignorance,and they call such great evils peace. 14.23 For whether they kill children in their initiations,or celebrate secret mysteries,or hold frenzied revels with strange customs, 14.24 they no longer keep either their lives or their marriages pure,but they either treacherously kill one another,or grieve one another by adultery, 14.25 and all is a raging riot of blood and murder,theft and deceit, corruption, faithlessness, tumult, perjury, 14.26 confusion over what is good, forgetfulness of favors,pollution of souls, sex perversion,disorder in marriage, adultery, and debauchery. 14.27 For the worship of idols not to be named is the beginning and cause and end of every evil."
15.4 And wherein is a man powerful except in giving thanks to Thy name?
15.4 For neither has the evil intent of human art misled us,nor the fruitless toil of painters,a figure stained with varied colors, 15.5 A new psalm with song in gladness of heart, The fruit of the lips with the well-tuned instrument of the tongue, The firstfruits of the lips from a pious and righteous heart– 15.5 whose appearance arouses yearning in fools,so that they desire the lifeless form of a dead image.
15.7 When it goeth forth from the face of the Lord against sinners, To destroy all the substance of sinners,
15.7 For when a potter kneads the soft earth and laboriously molds each vessel for our service,he fashions out of the same clay both the vessels that serve clean uses and those for contrary uses, making all in like manner;but which shall be the use of each of these the worker in clay decides. 15.8 For the mark of God is upon the righteous that they .may be saved. Famine and sword and pestilence (shall be) far from the righteous, 15.8 With misspent toil, he forms a futile god from the same clay -- this man who was made of earth a short time before and after a little while goes to the earth from which he was taken,when he is required to return the soul that was lent him. 15.9 But he is not concerned that he is destined to die or that his life is brief,but he competes with workers in gold and silver,and imitates workers in copper;and he counts it his glory that he molds counterfeit gods. 15.9 For they shall flee away from the pious as men pursued in war; But they shall pursue sinners and overtake (them), And they that do lawlessness shall not escape the judgement of God; As by enemies experienced (in war) shall they be overtaken, 15.10 For the mark of destruction is upon their forehead. 15.10 His heart is ashes, his hope is cheaper than dirt,and his life is of less worth than clay, 15.11 And the inheritance of sinners is destruction and darkness, And their iniquities shall pursue them unto Sheol beneath. 15.11 because he failed to know the one who formed him and inspired him with an active soul and breathed into him a living spirit." 15.12 Their inheritance shall not be found of their children, 15.12 But he considered our existence an idle game,and life a festival held for profit,for he says one must get money however one can, even by base means. 15.13 For sins shall lay waste the houses of sinners. And sinners shall perish for ever in the day of the Lord’s judgement, 15.13 For this man, more than all others, knows that he sins when he makes from earthy matter fragile vessels and graven images. 15.14 But most foolish, and more miserable than an infant,are all the enemies who oppressed thy people. 15.14 When God visiteth the earth with His judgement. 15.15 But they that fear the Lord shall find mercy therein, And shall live by the compassion of their God; But sinners shall perish for ever. 15.15 For they thought that all their heathen idols were gods,though these have neither the use of their eyes to see with,nor nostrils with which to draw breath,nor ears with which to hear,nor fingers to feel with,and their feet are of no use for walking. 15.16 For a man made them,and one whose spirit is borrowed formed them;for no man can form a god which is like himself. 15.17 He is mortal, and what he makes with lawless hands is dead,for he is better than the objects he worships,since he has life, but they never have. 15.18 The enemies of thy people worship even the most hateful animals,which are worse than all others, when judged by their lack of intelligence; 15.19 and even as animals they are not so beautiful in appearance that one would desire them,but they have escaped both the praise of God and his blessing.' ' None |
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17. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Idol, idolatry • Idol/Idolatry
Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 180; Levison (2009), Filled with the Spirit, 303
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18. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Idols • Idols, Making/Fashioning of • Idols, Manmade • Images, Material for Idols • Stones, Idols
Found in books: Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 72; Stuckenbruck (2007), 1 Enoch 91-108, 398, 399
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19. None, None, nan (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: • Idol/Idolatry • Idols • Idols, As demons
Found in books: Levison (2009), Filled with the Spirit, 319; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 163; Stuckenbruck (2007), 1 Enoch 91-108, 401
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20. Anon., Sibylline Oracles, 3.1-3.279, 3.285-3.294, 3.545-3.639, 3.645-3.784, 3.795-3.808, 5.497, 8.375, 8.381 (1st cent. BCE - 5th cent. CE)
Tagged with subjects: • Idol/Idolatry • Idols • Idols, Making/Fashioning of • Idols, Manmade • Images, Material for Idols • Old Testament polemic against idols • Sibylline Oracles, Polemic against idols • idol • idols • idols/idolatry/idolatrous
Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 321; Levison (2009), Filled with the Spirit, 319; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 315; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 154; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 220, 221, 222, 223, 408; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 44; Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 72, 77; Stuckenbruck (2007), 1 Enoch 91-108, 399, 401
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3.1 O THOU high-thundering blessed heavenly One, 3.2 Who hast set in their place the cherubim, 3.3 I, who have uttered what is all too true, 3.4 Entreat thee, let me have a little rest; 3.5 5 For my heart has grown weary from within. 3.6 But why again leaps my heart, and my soul 3.7 With a whip smitten from within constrained 3.8 To utter forth its message unto all? 3.9 But yet again will I proclaim all thing
3.10 10 Which God commands me to proclaim to men.
3.11 O men, that in your image have a form
3.12 Fashioned of God, why do ye vainly stray
3.13 And walk not in the straight way, always mindful
3.14 of the immortal Maker? God is one,
3.15 15 Sovereign, ineffable, dwelling in heaven,
3.16 The self-existent and invisible,
3.17 Himself alone beholding everything;' "
3.18 Him sculptor's hand made not, nor is his form" "
3.19 Shown by man's art from gold or ivory;" '3.20 20 But he, eternal Lord, proclaims himself 3.21 As one who is and was erst and shall be 3.22 Again hereafter. For who being mortal 3.23 Can see God with his eyes? Or who shall bear' "3.24 To hear the only name of heaven's great God," '3.25 25 The ruler of the world? He by his word 3.26 Created all things, even heaven and sea, 3.27 And tireless sun, and full moon and bright stars, 3.28 28 of the Chaldeans, nor astronomize; 3.28 And mighty mother Tethys, springs and rivers, 3.29 Imperishable fire, and days and nights. 3.29 O For these are all deceptive, in so far 3.30 30 This is the God who formed four-lettered Adam, 3.30 As foolish men go seeking day by day 3.31 The first one formed, and filling with his name 3.31 Training their souls unto no useful work; 3.32 And then did they teach miserable men 3.32 East, west, and south, and north. The same is he 3.33 Deceptions, whence to mortals on the earth 3.33 Who fixed the pattern of the human form, 3.34 And made wild beasts, and creeping things, and fowls. 3.35 35 Ye do not worship neither fear ye God, 3.36 But vainly go astray and bow the knee 3.37 To serpents, and make offering to cats, 3.38 And idols, and stone images of men, 3.39 And sit before the doors of godless temples; 3.40 40 Ye guard him who is God, who keeps all things, 3.41 And merry with the wickedness of stone 3.42 Forget the judgment of the immortal Saviour 3.43 Who made the heaven and earth. Alas! a race 3.44 That has delight in blood, deceitful, vile, 3.45 45 Ungodly, of false, double-tongued, immoral men, 3.46 Adulterous, idolous, designing fraud, 3.47 An evil madness raving in their hearts, 3.48 For themselves plundering, having shameless soul; 3.49 For no one who has riches will impart 3.50 50 To another, but dire wickedness shall be 3.51 Among all mortals, and for sake of gain 3.52 Will many widows not at all keep faith, 3.53 But secretly love others, and the bond 3.54 of life those who have husbands do not keep.' "3.55 55 But when Rome shall o'er Egypt also rule" '3.56 Governing always, then shall there appear 3.57 The greatest kingdom of the immortal King 3.58 Over men. And a holy Lord shall come 3.59 To hold the scepter over every land 3.60 60 Unto all ages of fast-hastening time. 3.61 And then shall come inexorable wrath 3.62 On Latin men; three shall by piteous fate 3.63 Endamage Rome. And perish shall all men, 3.64 With their own houses, when from heaven shall flow 3.65 65 A fiery cataract. Ah, wretched me! 3.66 When shall that day and when shall judgment come 3.67 of the immortal God, the mighty King? 3.68 But just now, O ye cities, ye are built 3.69 And all adorned with temples and race-grounds, 3.70 70 Markets, and images of wood, of gold, 3.71 of silver and of stone, that ye may come 3.72 Unto the bitter day. For it shall come, 3.73 When there shall pass among all men a stench 3.74 of brimstone. Yet each thing will I declare, 3.75 75 In all the cities where men suffer ills. 3.76 From the Sebastenes Beliar shall come 3.77 Hereafter, and the height of hills shall he 3.78 Establish, and shall make the sea stand still 3.79 And the great fiery sun and the bright moon 3.80 80 And he shall raise the dead, and many sign 3.81 Work before men: but nothing shall be brought 3.82 By him unto completion but deceit, 3.83 And many mortals shall be lead astray 3.84 Hebrews both true and choice, and lawless men' "3.85 85 Besides who never gave ear to God's word." '3.86 But when the threatenings of the mighty God 3.87 Shall draw near, and a flaming power shall come 3.88 By billow to the earth, it shall consume 3.89 Both Beliar and all the haughty men 3.90 90 Who put their trust in him. And thereupon 3.91 Shall the whole world be governed by the hand 3.92 of a woman and obedient everywhere.' "3.93 Then when a widow shall o'er all the world" '3.94 Gain the rule, and cast in the mighty sea 3.95 95 Both gold and silver, also brass and iron 3.96 of short lived men into the deep shall cast, 3.97 Then all the elements shall be bereft 3.98 of order, when the God who dwells on high 3.99 Shall roll the heaven, even as a scroll is rolled;
3.100 100 And to the mighty earth and sea shall fall
3.101 The entire multiform sky; and there shall flow
3.102 A tireless cataract of raging fire,
3.103 And it shall burn the land, and burn the sea,
3.104 And heavenly sky, and night, and day, and melt
3.105 105 Creation itself together and pick out
3.106 What is pure. No more laughing spheres of light,
3.107 Nor night, nor dawn, nor many days of care,
3.108 Nor spring, nor winter, nor the summer-time,
3.109 Nor autumn. And then of the mighty God
3.110 110 The judgment midway in a mighty age
3.111 Shall come, when all these things shall come to pass.
3.112 O navigable waters and each land
3.113 of the Orient and of the Occident,
3.114 Subject shall all things be to him who come
3.115 115 Into the world again, and therefore he
3.116 Himself became first conscious of his power.
3.118 Are fulfilled, which he threatened mortals once,
3.119 When in Assyrian land they built a tower;–
3.120 120 (And they all spoke one language, and resolved
3.121 To mount aloft into the starry heaven;
3.122 But on the air the Immortal straightway put
3.123 A mighty force; and then winds from above
3.124 Cast down the great tower and stirred mortals up
3.125 125 To wrangling with each other; therefore men
3.126 Gave to that city the name of Babylon);–
3.127 Now when the tower fell and the tongues of men
3.128 Turned to all sorts of sounds, straightway all earth
3.129 Was filled with men and kingdoms were divided;
3.130 130 And then the generation tenth appeared
3.131 of mortal men, from the time when the flood
3.132 Came upon earlier men. And Cronos reigned,
3.133 And Titan and Iapetus; and men called them
3.134 Best offspring of Gaia and of Uranus,
3.135 135 Giving to them names both of earth and heaven,
3.136 Since they were very first of mortal men.
3.137 So there were three divisions of the earth
3.138 According to the allotment of each man,
3.139 And each one having his own portion reigned' "
3.140 140 And fought not; for a father's oaths were there" 3.141 And equal were their portions. But the time
3.142 Complete of old age on the father came,
3.143 And he died; and the sons infringing oath
3.144 Stirred up against each other bitter strife,
3.145 145 Which one should have the royal rank and rule
3.146 Over all mortals; and against each other
3.147 Cronos and Titan fought. But Rhea and Gaia,
3.148 And Aphrodite fond of crowns, Demeter,
3.149 And Hestia and Dione of fair lock
3.150 150 Brought them to friendship, and together called
3.151 All who were kings, both brothers and near kin,
3.152 And others of the same ancestral blood,
3.153 And they judged Cronos should reign king of all,
3.154 For he was oldest and of noblest form.
3.155 155 But Titan laid on Cronos mighty oath
3.156 To rear no male posterity, that he
3.157 Himself might reign when age and fate should come
3.158 To Cronos. And whenever Rhea bore
3.159 Beside her sat the Titans, and all male
3.160 160 In pieces tore, but let the females live
3.161 To be reared by the mother. But When now
3.162 At the third birth the august Rhea bore,
3.163 She brought forth Hera first; and when they saw
3.164 A female offspring, the fierce Titan men
3.165 165 Betook them to their homes. And thereupon
3.166 Rhea a male child bore, and having bound
3.167 Three men of Crete by oath she quickly sent
3.168 Him into Phrygia to be reared apart
3.169 In secret; therefore did they name him Zeus,
3.170 170 For he was sent away. And thus she sent
3.171 Poseidon also secretly away.
3.172 And Pluto, third, did Rhea yet again,
3.173 Noblest of women, at Dodona bear,' "
3.174 Whence flows Europus' river's liquid course," 3.175 175 And with Peneus mixed pours in the sea
3.176 Its water, and men call it Stygian.
3.177 But when the Titans heard that there were son
3.178 Kept secretly, whom Cronos and his wife
3.179 Rhea begat, then Titan sixty youth
3.180 180 Together gathered, and held fast in chain
3.181 Cronos and his wife Rhea, and concealed
3.182 Them in the earth and guarded them in bonds.
3.183 And then the sons of powerful Cronos heard,
3.184 And a great war and uproar they aroused.
3.185 185 And this is the beginning of dire war
3.186 Among all mortals. For it is indeed
3.187 With mortals the prime origin of war.
3.188 And then did God award the Titans evil.
3.189 And all of Titans and of Cronos born
3.190 190 Died. But then as time rolled around there rose
3.191 The Egyptian kingdom, then that of the Persian
3.192 And of the Medes, and Ethiopians,
3.193 And of Assyria and Babylon,
3.194 And then that of the Macedonians,
3.195 195 Egyptian yet again, then that of Rome.
3.196 And then a message of the mighty God
3.197 Was set within my breast, and it bade me
3.198 Proclaim through all earth and in royal heart
3.199 Plant things which are to be. And to my mind 3.200 200 This God imparted first, bow many kingdom 3.201 Have been together gathered of mankind. 3.202 For first of all the house of Solomon 3.203 Shall include horsemen of Phœnicia 3.204 And Syria, and of the islands too, 3.205 205 And the race of Pamphylians and Persian 3.206 And Phrygians, Carians, and Mysian 3.207 And the race of the Lydians rich in gold. 3.208 And then shall Hellenes, proud and impure, 3.209 Then shall a Macedonian nation rule, 3.210 210 Great, shrewd, who as a fearful cloud of war 3.211 Shall come to mortals. But the God of heaven 3.212 Shall utterly destroy them from the depth. 3.213 And then shall be another kingdom, white 3.214 And many-headed, from the western sea, 3.215 215 Which shall rule much land, and shake many men, 3.216 And to all kings bring terror afterwards, 3.217 And out of many cities shall destroy 3.218 Much gold and silver; but in the vast earth 3.219 There will again be gold, and silver too, 3.220 220 And ornament. And they will oppress mortals; 3.221 And to those men shall great disaster be, 3.222 When they begin unrighteous arrogance. 3.223 And forthwith in them there shall be a force 3.224 of wickedness, male will consort with male, 3.225 225 And children they will place in dens of shame; 3.226 And in those days there shall be among men 3.227 A great affliction, and it shall disturb 3.228 All things, and break all things, and fill all thing 3.229 With evils by a shameful covetousness, 3.230 230 And by ill-gotten wealth in many lands, 3.231 But most of all in Macedonia. 3.232 And it shall stir up hatred, and all guile 3.233 Shalt be with them even to the seventh kingdom, 3.234 of which a king of Egypt shall be king 3.235 235 Who shall be a descendant from the Greeks. 3.236 And then the nation of the mighty God 3.237 Shall be again strong and they shall be guide 3.238 of life to all men. But why did God place 3.239 This also in my mind to tell: what first, 3.240 240 And what next, and what evil last shall be 3.241 On all men? Which of these shall take the lead? 3.242 First on the Titans will God visit evil.' "3.243 For they shall pay to mighty Cronos's son" '3.244 The penal satisfaction, since they bound 3.245 245 Both Cronos and the mother dearly loved. 3.246 Again shall there be tyrants for the Greek 3.247 And fierce kings overweening and impure, 3.248 Adulterous and altogether bad; 3.249 And for men shall be no more rest from war. 3.250 250 And the dread Phrygians shall perish all, 3.251 And unto Troy shall evil come that day. 3.252 And to the Persians and Assyrian 3.253 Evil shall straightaway come, and to all Egypt 3.254 And Libya and the Ethiopians, 3.255 255 And to the Carians and Pamphylians– 3.256 Evil to pass from one place to another, 3.257 And to all mortals. Why now one by one 3.258 Do I speak forth? But when the first receive 3.259 Fulfillment, then straightway shall come on men' "3.260 260 The second. So the very first I'll tell." '3.261 There shall an evil come to pious men 3.262 Who dwell by the great temple of Solomon 3.263 And who are progeny of righteous men. 3.264 Alike of all these also I will tell 3.265 265 The tribe and line of fathers and homeland– 3.266 All things with care, O mortal shrewd in mind. 3.267 There is a city . . . on the earth, 3.268 Ur of the Chaldees, whence there is a race 3.269 of men most righteous, to whom both good will 3.270 270 And noble deeds have ever been a care. 3.271 For they have no concern about the course' "3.272 of the sun's revolution, nor the moon's," '3.273 Nor wondrous things beneath the earth, nor depth 3.274 of joy-imparting sea Oceanus, 3.275 275 Nor signs of sneezing, nor the wings of birds, 3.276 Nor soothsayers, nor wizards, nor enchanters, 3.277 Nor tricks of dull words of ventriloquists, 3.278 Neither do they astrologize with skill
3.285 285 Come many evils leading them astray 3.286 From good ways and just deeds. But they have care 3.287 For righteousness and virtue, and not greed, 3.288 Which breeds unnumbered ills to mortal men, 3.289 War and unending famine. But with them 3.290 290 Just measure, both in fields and cities, holds, 3.291 Nor steal they from each other in the night, 3.292 Nor drive off herds of cattle, sheep, and goats, 3.293 Nor neighbor remove landmarks of a neighbor, 3.294 Nor any man of great wealth grieve the one
3.545 545 Shall an Ætolian youth sometime despoil. 3.546 Cyzicus, also thy vast wealth the sea 3.547 Shall break off. And, Byzantium of Ares, 3.548 Thou some time shalt by Asia be laid waste, 3.549 And also groans and blood immeasurable 3.550 550 Shalt thou receive. And Cragus, lofty mount 3.551 of Lycia, from thy peaks by yawning chasm 3.552 of opened rock shall babbling water flow,' "3.553 Until even Patara's oracles shall cease." '3.554 O Cyzicus, that dwellest by Proponti 3.555 555 The wine-producing, round thee Rhyndacu 3.556 Shall crash the crested billow. And thou, Rhodes, 3.557 Daughter of day, shalt long be unenslaved, 3.558 And great shall be thy happiness hereafter, 3.559 And on the sea thy power shall be supreme. 3.560 560 But afterwards a spoil shalt thou become 3.561 For greedy men, and put upon thy neck 3.562 By beauty and by wealth a fearful yoke. 3.563 A Lydian earthquake shall again despoil 3.564 The power of Persia, and most horribly 3.565 565 Shall the people of Europe and Asia suffer pain.' "3.566 And Sidon's hurtful king with battle-din" '3.567 Dreadful shall work a mournful overthrow 3.568 To the seafaring Samians. On the soil' "3.569 Shall slain men's dark blood babble to the sea;" '3.570 570 And wives together with the noble bride 3.571 Shall their outrageous insolence lament, 3.572 Some for their bridegrooms, some for fallen sons. 3.573 O sign of Cyprus, may an earthquake waste 3.574 Thy phalanxes away, and many soul 3.575 575 With one accord shall Hades bold in charge. 3.576 And Trallis near by Ephesus, and wall 3.577 Well made, and very precious wealth of men 3.578 Shall be dissolved by earthquake; and the land 3.579 Shall burst out with hot water; and the earth 3.580 580 Shall swallow down those who are by the fire 3.581 And stench of brimstone heavily oppressed. 3.582 And Samos shall in time build royal houses. 3.583 But to thee, Italy, no foreign war 3.584 Shall come, but lamentable tribal blood 3.585 585 Not easily exhausted, much renowned, 3.586 Shall make thee, impudent one, desolate. 3.587 And thou thyself beside hot ashes stretched, 3.588 As thou in thine own heart didst not foresee, 3.589 Shalt slay thyself. And thou shalt not of men 3.590 590 Be mother, but a nurse of beasts of prey. 3.591 But when from Italy shall come a man, 3.592 A spoiler, then, Laodicea, thou, 3.593 Beautiful city of the Carian' "3.594 By Lycus's wondrous water, falling prone," '3.595 595 Shalt weep in silence for thy boastful sire. 3.596 Thracian Crobyzi shall rise up on Hæmus. 3.597 Chatter of teeth to the Campanians come 3.598 Because of wasting famine; Corsica 3.599 Weeps her old father, and Sardinia 3.600 600 Shall by great storms of winter and the stroke 3.601 of a holy God sink down in ocean depths, 3.602 Great wonder to the of the sea. 3.603 Alas, alas, how many virgin maid 3.604 Will Hades wed, and of as many youth 3.605 605 Will the deep take without funeral rites! 3.606 Alas, alas, the helpless little one 3.607 And the vast riches swimming in the sea! 3.608 O happy land of Mysians, suddenly 3.609 A royal race shall be formed. Truly now 3.610 610 Not for a long time shall Chalcedon be. 3.610 610 Woe, woe to thee, O Thrace! So shalt thou come 3.611 And there shall be a very bitter grief 3.611 Beneath a servile yoke, when the Galatian 3.612 To the Galatians. And to Tenedo 3.612 United with the sons of Dardanu 3.613 Rush on to ravage Hellas, thine shall be 3.613 Shall there a last but greatest evil come. 3.614 And Sicyon, with strong yells, and Corinth, thou 3.614 The evil; and unto a foreign land' "3.615 615 Shalt boast o'er all, but flute shall sound like strain." '3.616 . . . . . . . Now, when my soul had. rest from inspired song. 3.617 Even again within my heart was set 3.618 A message of the mighty God, and he 3.619 Commanded me to prophesy on earth. 3.620 620 Woe, woe to the race of Phœnician men 3.621 And women, and all cities by the sea; 3.622 Not one of you shall in the common light 3.623 Abide before the shining of the sun, 3.624 Nor of life shall there any longer be 3.625 625 Number and tribe, because of unjust speech 3.626 And lawless life impure which they lived, 3.627 Opening a mouth impure, and fearful word 3.628 Deceitful and unrighteous forth, 3.629 And stood against the God, the King, 3.630 630 And opened loathsome month deceitfully 3.631 Therefore may he subdue them terribly' "3.632 By strokes o'er all the earth, and bitter fate" '3.633 Shall God send on them burning from the ground. 3.634 Cities and of the cities the foundations. 3.635 635 Woe, woe to thee, O Crete! To thee shall come 3.636 A very painful stroke, and terribly 3.637 Shall the Eternal sack thee; and again 3.638 Shall every land behold thee black with smoke,' "3.639 Fire ne'er shall leave thee, but thou shalt be burned." 3.645 645 Much shalt thou give, not anything receive. 3.646 Woe to thee, Gog and Magog, and to all, 3.647 One after another, Mardians and Daians; 3.648 How many evils fate, shall bring on thee! 3.649 Woe also to the soil of Lycia, 3.650 650 And those of Mysia and Phrygia. 3.651 And many nations of Pamphylians, 3.652 And Lydians, Carians, Cappadocians, 3.653 And Ethiopian and Arabian men 3.654 of a strange tongue shall fall. How now may I 3.655 655 of each speak fitly? For on all the nation 3.656 Which dwell on earth the Highest shall send dire plague. 3.657 When now again a barbarous nation come 3.658 Against the Greeks it shall slay many head 3.659 of chosen men; and they shall tear in piece 3.660 660 Many fat flocks of sheep of men, and herd 3.661 of horses and of mules and lowing kine; 3.662 And well-made houses shall they burn with fire 3.663 Lawlessly; and unto a foreign land 3.664 Shall they by force lead many slaves away, 3.665 665 And children, and deep-girded women soft 3.666 From bridal chambers creeping on before 3.667 With delicate feet; and they shall be bound fast 3.668 With fetters by their foes of foreign tongue, 3.669 Suffering all fearful outrage; and to them 3.670 670 There shall not be one to supply the toil 3.671 of battle and come to their help in life. 3.672 And they shall see their goods and all their wealth 3.673 Enrich the enemy; and there shall be 3.674 A trembling of the knees. And there shall fly 3.675 675 A hundred, and one shall destroy them all; 3.676 And five shall rout a mighty company; 3.677 But they, among themselves mixed shamefully, 3.678 Shall by war and dire tumult bring delight 3.679 To enemies, but sorrow to the Greeks. 3.680 680 And then upon all Hellas there shall be 3.681 A servile yoke; and war and pestilence 3.682 Together shall upon all mortals come. 3.683 And God will make the mighty heaven on high 3.684 Like brass and over all the earth a drought, 3.685 685 And earth itself like iron. And thereupon 3.686 Shall mortals all lament the barrenne 3.687 And lack of cultivation; and on earth 3.688 Shall he set, who created heaven and earth, 3.689 A much-distressing fire; and of all men 3.690 690 The third part only shall thereafter be. 3.691 O Greece, why hast thou trusted mortal men 3.692 As leaders, who cannot escape from death? 3.693 And wherefore bringest thou thy foolish gift 3.694 Unto the dead and sacrifice to idols? 3.695 695 Who put the error in thy heart to do 3.696 These things and leave the face of God the mighty?' "3.697 Honor the All-Father's name, and let it not" '3.698 Escape thee. It is now a thousand years, 3.699 Yea, and five hundred more, since haughty king' "3.700 700 Ruled o'er the Greeks, who first to mortal men" '3.701 Introduced evils, setting up for worship 3.702 Images many of gods that are dead, 3.703 Because of which ye were taught foolish thoughts. 3.704 But when the anger of the mighty God' "3.705 705 Shall come upon you, then ye'll recognize" '3.706 The face of God the mighty. And all soul 3.707 of men, with mighty groaning lifting up 3.708 Their hands to the broad heaven, shall begin 3.709 To call the great King helper, and to seek 3.710 710 The rescuer from great wrath who is to be. 3.711 But come and learn this and store in your hearts, 3.712 What troubles in the rolling years shall come. 3.713 And what as whole burnt-offering Hellas brought 3.714 of cows and bellowing bulls unto the temple 3.715 715 of the great God, she from ill-sounding war 3.716 And fear and pestilence shall flee away 3.717 And from the servile yoke escape again. 3.718 But until that time there shall be a race 3.719 of godless men, even when that fated day 3.720 720 Shall reach its end. For offering to God 3.721 Ye should not make till all things come to pass, 3.722 Which God alone shall purpose not in vain 3.723 To be all fulfilled; and strong force shall urge. 3.724 And there shall be again a holy race 3.725 725 of godly men who, keeping to the counsel 3.726 And mind of the Most High, shall honor much' "3.727 The great God's temple with drink-offerings," '3.728 Burnt-offerings, and holy hecatombs, 3.729 With sacrifices of fat bulls, choice rams, 3.730 730 Firstlings of sheep and the fat thighs of lambs, 3.731 Sacredly offering whole burnt-offering 3.732 On the great altar. And in righteousness, 3.733 Having obtained the law of the Most High, 3.734 Blest shall they dwell in cities and rich fields. 3.735 735 And prophets shall be set on high for them 3.736 By the Immortal, bringing great delight 3.737 Unto all mortals. For to them alone 3.738 The mighty God his gracious counsel gave 3.739 And faith and noblest thought within their hearts; 3.740 740 They have not by vain things been led astray, 3.741 Nor pay they honor to the works of men 3.742 Made of gold, brass, silver, and ivory, 3.743 Nor statues of dead gods of wood and stone' "3.744 Besmeared clay, figures of the painter's art," '3.745 745 And all that empty-minded mortals will; 3.746 But they lift up their pure arms unto heaven, 3.747 Rise from the couch at daybreak, always hand 3.748 With water cleanse, and honor only Him 3.749 Who is immortal and who ever rules, 3.750 750 And then their parents; and above all men 3.751 Do they respect the lawful marriage-bed; 3.752 And they have not base intercourse with boys, 3.753 As do Phœnicians, Latins, and Egyptian 3.754 And spacious Greece, and nations many more 3.755 755 of Persians and Galatians and all Asia,' "3.756 Transgressing the immortal God's pure law" '3.757 Which they were under. Therefore on all men 3.758 Will the Immortal put bane, famine, pains, 3.759 Groans, war, and pestilence and mournful woes; 3.760 760 Because they would not honor piously 3.761 The immortal Sire of all men, but revered 3.762 And worshiped idols made with hands, which thing 3.763 Mortals themselves will cast down and for shame 3.764 Conceal in clefts of rocks, when a young king, 3.765 765 The seventh of Egypt, shall rule his own land, 3.766 Reckoned from the dominion of the Greeks, 3.767 Which countless Macedonian men shall rule; 3.768 And there shall come from Asia a great king, 3.769 fiery eagle, who with foot and horse 3.770 770 Shall cover all the land, cut up all things, 3.771 And fill all things with evils; he will cast 3.772 The Egyptian kingdom down; and taking off 3.773 All its possessions carry them away 3.774 Over the spacious surface of the sea. 3.775 775 And then shall they before, the mighty God, 3.776 The King immortal, bend the fair white knee 3.777 On the much-nourishing earth; and all the work 3.778 Made with hands shall fall by a flame of fire. 3.779 And then will God bestow great joy on men; 3.780 780 For land and trees and countless flocks of sheep 3.781 Their genuine fruit to men shall offer–wine, 3.782 And the sweet honey, and white milk, and wheat, 3.783 Which is for mortals of all things the best. 3.784 But thou, O mortal full of various wiles,
3.795 795 The cause of the wrath of the mighty God, 3.796 When on all mortals there shall come the height 3.797 of pestilence and conquered they shall meet 3.798 A fearful judgment, and king shall seize king 3.799 And wrest his land away, and nations bring 3.800 800 Ruin on nations and lords plunder tribes, 3.801 And chiefs all flee into another land, 3.802 And the land change its men, and foreign rule 3.803 Ravage all Hellas and drain the rich land. 3.804 of its wealth, and to strife among themselve 3.805 805 Because of gold and silver they shall come– 3.806 The love of gain an evil shepherde 3.807 Will be for cities–in a foreign land. 3.808 And they shall all be without burial,
5.497 And he shall raise up them that are afraid' ' None |
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21. Philo of Alexandria, On The Decalogue, 65-66, 76 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Art, idol vs. image • Idol-Food • Idols • Idols, Lifeless • Idols, Making/Fashioning of • Idols, Manmade • Images, Material for Idols • Stones, Idols
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 920; Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 72, 108, 109, 110, 111, 112, 113, 175, 226, 228; Stuckenbruck (2007), 1 Enoch 91-108, 398, 399
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65 Let us, therefore, fix deeply in ourselves this first commandment as the most sacred of all commandments, to think that there is but one God, the most highest, and to honour him alone; and let not the polytheistical doctrine ever even touch the ears of any man who is accustomed to seek for the truth, with purity and sincerity of heart; '66 for those who are ministers and servants of the sun, and of the moon, and of all the host of heaven, or of it in all its integrity or of its principal parts, are in grievous error; (how can they fail to be, when they honour the subjects instead of the prince?) but still they sin less grievously than the others, who have fashioned stocks, and stones, and silver, and gold, and similar materials according to their own pleasure, making images, and statues, and all kinds of other things wrought by the hand; the workmanship in which, whether by statuary, or painter, or artisan, has done great injury to the life of man, having filled the whole habitable world.
76 Let no one therefore of those beings who are endowed with souls, worship any thing that is devoid of a soul; for it would be one of the most absurd things possible for the works of nature to be diverted to the service of those things which are made by hand; and against Egypt, not only is that common accusation brought, to which the whole country is liable, but another charge also, which is of a more special character, and with great fitness; for besides falling down to statues, and images they have also introduced irrational animals, to the honours due to the gods, such as bulls, and rams, and goats, inventing some prodigious fiction with regard to each of them; ' None |
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22. Philo of Alexandria, On Giants, 59 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Art, idol vs. image • Idols, Lifeless • Idols, Manmade
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 924; Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 127
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59 in consequence of which principle, he has banished from the constitution, which he has established, those celebrated and beautiful arts of statuary and painting, because they, falsely imitating the nature of the truth, contrive deceits and snares, in order, through the medium of the eyes, to beguile the souls which are liable to be easily won over. '' None |
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23. Philo of Alexandria, On The Contemplative Life, 7-9 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Idols • Idols, Lifeless • Idols, Making/Fashioning of • Idols, Manmade • Images, Material for Idols • Old Testament polemic against idols • Sibylline Oracles, Polemic against idols • Stones, Idols
Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 44; Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 113, 125; Stuckenbruck (2007), 1 Enoch 91-108, 398
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7 Again, what shall we say of those who worship carved works and images? the substances of which, stone and wood, were only a little while before perfectly destitute of shape, before the stone-cutters or wood-cutters hewed them out of the kindred stuff around them, while the remainder of the material, their near relation and brother as it were, is made into ewers, or foot-pans, and other common and dishonoured vessels, which are employed rather for uses of darkness than for such as will bear the light; '8 for as for the customs of the Egyptians, it is not creditable even to mention them, for they have introduced irrational beasts, and those not merely such as are domestic and tame, but even the most ferocious of wild beasts to share the honours of the gods, taking some out of each of the elements beneath the moon, as the lion from among the animals which live on the earth, the crocodile from among those which live in the water, the kite from such as traverse the air, and the Egyptian iris. 9 And though they actually see that these animals are born, and that they are in need of food, and that they are insatiable in voracity and full of all sorts of filth, and moreover poisonous and devourers of men, and liable to be destroyed by all kinds of diseases, and that in fact they are often destroyed not only by natural deaths, but also by violence, still they, civilised men, worship these untameable and ferocious beasts; though rational men, they worship irrational beasts; though they have a near relationship to the Deity, they worship creatures unworthy of being compared even to some of the beasts; though appointed as rulers and masters, they worship creatures which are by nature subjects and slaves. II. ' None |
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24. Anon., Didache, 6.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Idols, food offered to • food, impurity of offered to idols • idols • sacrifice to idols/pagan gods
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 240, 243; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 72, 73; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 593
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6.3 See that no one cause you to err from this way of the Teaching, since apart from God it teaches you. For if you are able to bear all the yoke of the Lord, you will be perfect; but if you are not able, what you are able that do. And concerning food, bear what you are able; but against that which is sacrificed to idols be exceedingly on your guard; for it is the service of dead gods. '' None |
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25. Josephus Flavius, Jewish Antiquities, 3.91 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Art, idol vs. image • Idols, Lifeless • Idols, Manmade
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 920; Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 109
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3.91 Διδάσκει μὲν οὖν ἡμᾶς ὁ πρῶτος λόγος, ὅτι θεός ἐστιν εἷς καὶ τοῦτον δεῖ σέβεσθαι μόνον: ὁ δὲ δεύτερος κελεύει μηδενὸς εἰκόνα ζῴου ποιήσαντας προσκυνεῖν: ὁ τρίτος δὲ ἐπὶ μηδενὶ φαύλῳ τὸν θεὸν ὀμνύναι: ὁ δὲ τέταρτος παρατηρεῖν τὰς ἑβδομάδας ἀναπαυομένους ἀπὸ παντὸς ἔργου:'' None | sup>
3.91 5. The first commandment teaches us that there is but one God, and that we ought to worship him only. The second commands us not to make the image of any living creature to worship it. The third, that we must not swear by God in a false matter. The fourth, that we must keep the seventh day, by resting from all sorts of work.'' None |
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26. Mishnah, Avodah Zarah, 2.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • food, impurity of offered to idols • idol food • sacrifice to idols/pagan gods
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 73; Keener(2005), First-Second Corinthians, 76
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2.3 אֵלּוּ דְבָרִים שֶׁל גּוֹיִם אֲסוּרִין וְאִסּוּרָן אִסּוּר הֲנָאָה. הַיַּיִן, וְהַחֹמֶץ שֶׁל גּוֹיִם שֶׁהָיָה מִתְּחִלָּתוֹ יַיִן, וְחֶרֶס הַדְרִיָּנִי, וְעוֹרוֹת לְבוּבִין. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, בִּזְמַן שֶׁהַקֶּרַע שֶׁלּוֹ עָגוֹל, אָסוּר. מָשׁוּךְ, מֻתָּר. בָּשָׂר הַנִּכְנָס לַעֲבוֹדָה זָרָה, מֻתָּר. וְהַיּוֹצֵא, אָסוּר, מִפְּנֵי שֶׁהוּא כְזִבְחֵי מֵתִים, דִּבְרֵי רַבִּי עֲקִיבָא. הַהוֹלְכִין לַתַּרְפּוּת, אָסוּר לָשֵׂאת וְלָתֵת עִמָּהֶם. וְהַבָּאִין, מֻתָּרִין:"'' None | sup>
2.3 The following things belonging to non-Jews are forbidden for Jews to use and the prohibition extends to any benefit that may be derived from them: wine, or a non-Jew’s vinegar that was formerly wine, Hadrianic earthenware, skins pierced at the animal’s heart. Rabban Shimon Gamaliel says: when its tear is round, the skin is forbidden, but if oblong it is permitted. Meat which is being brought into a place of idol worship is permitted, but that which is brought out is forbidden, because it is like a sacrifice to the dead, this is the opinion of Rabbi Akiba. With non-Jews going on a pilgrimage to worship idols it is forbidden to have any business transactions, but with those returning it is permitted."'' None |
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27. New Testament, 1 Peter, 5.8 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • food, impurity of offered to idols • idols/idolatry/idolatrous
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 211; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 303
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5.8 Νήψατε, γρηγορήσατε. ὁ ἀντίδικος ὑμῶν διάβολος ὡς λέων ὠρυόμενος περιπατεῖ ζητῶν καταπιεῖν·'' None | sup>
5.8 Be sober and self-controlled. Be watchful. Your adversary the devil, walks around like a roaring lion, seeking whom he may devour. '' None |
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28. New Testament, 1 Corinthians, 1, 2, 3, 3.16, 5.9, 6, 6.12, 6.15, 6.16, 6.18, 6.19, 7.1, 7.10, 7.39, 8, 8.1, 8.1-11.1, 8.2, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 9, 9.1, 9.2, 9.3, 9.4, 9.5, 9.13, 9.14, 9.15, 9.19, 9.20, 9.21, 9.22, 9.24, 10, 10.1, 10.7, 10.9, 10.10, 10.14, 10.15, 10.16, 10.17, 10.18, 10.19, 10.20, 10.21, 10.22, 10.23, 10.23-11.1, 10.24, 10.25, 10.26, 10.27, 10.28, 10.29, 10.30, 10.31, 10.32, 10.33, 11, 12.1, 12.2, 15, 15.18, 15.20, 15.21, 15.24, 15.28 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Idol/Idolatry • Idols • Idols, As demons • Idols, As mediators • Idols, As statues • Idols, Food sacrificed to • Idols, Making/Fashioning of • Idols, food offered to • Images, Material for Idols • food, impurity of offered to idols • idol food • idol, idolatry • idols • idols, food sacrificed to • sacrifice to idols/pagan gods
Found in books: Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 125, 126, 127, 128; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 68, 69, 70, 206, 221, 222; Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 221; Levison (2009), Filled with the Spirit, 282, 284, 300, 301, 302, 305; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 127; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 293, 307, 310, 384; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 154; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 68, 152, 153, 154, 155, 156, 157, 158, 160, 161, 163, 166, 169, 171; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 52, 136, 300, 316; Stuckenbruck (2007), 1 Enoch 91-108, 399, 401; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26, 27, 134, 404, 593; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 131, 161, 166, 184
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3.
1
6 Οὐκ οἴδατε ὅτι ναὸς θεοῦ ἐστὲ καὶ τὸ πνεῦμα τοῦ θεοῦ ἐν ὑμῖν οἰκεῖ;
5.
9 Ἔγραψα ὑμῖν ἐν τῇ ἐπιστολῇ μὴ συναναμίγνυσθαι πόρνοις,
6.
1
2 Πάντα μοι ἔξεστιν· ἀλλʼ οὐ πάντα συμφέρει. πάντα μοι ἔξεστιν· ἀλλʼ οὐκ ἐγὼ ἐξουσιασθήσομαι ὑπό τινος.
6.
15 οὐκ οἴδατε ὅτι τὰ σώματα ὑμῶν μέλη Χριστοῦ ἐστίν; ἄρας οὖν τὰ μέλη τοῦ χριστοῦ ποιήσω πόρνης μέλη; μὴ γένοιτο.
6.
1
6 ἢ οὐκ οἴδατε ὅτι ὁ κολλώμενος τῇ πόρνῃ ἓν σῶμά ἐστιν;Ἔσονταιγάρ, φησίν,οἱ δύο εἰς σάρκα μίαν.
6.
1
8 φεύγετε τὴν πορνείαν· πᾶν ἁμάρτημα ὃ ἐὰν ποιήσῃ ἄνθρωπος ἐκτὸς τοῦ σώματός ἐστιν, ὁ δὲ πορνεύων εἰς τὸ ἴδιον σῶμα ἁμαρτάνει.
6.
1
9 ἢ οὐκ οἴδατε ὅτι τὸ σῶμα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου πνεύματός ἐστιν, οὗ ἔχετε ἀπὸ θεοῦ; 7.
1 Περὶ δὲ ὧν ἐγράψατε, καλὸν ἀνθρώπῳ γυναικὸς μὴ ἅπτεσθαι· 7.
10 Τοῖς δὲ γεγαμηκόσιν παραγγέλλω, οὐκ ἐγὼ ἀλλὰ ὁ κύριος, γυναῖκα ἀπὸ ἀνδρὸς μὴ χωρισθῆναι,— 7.
3
9 Γυνὴ δέδεται ἐφʼ ὅσον χρόνον ζῇ ὁ ἀνὴρ αὐτῆς· ἐὰν δὲ κοιμηθῇ ὁ ἀνήρ, ἐλευθέρα ἐστὶν ᾧ θέλει γαμηθῆναι, μόνον ἐν κυρίῳ·
8.
1 Περὶ δὲ τῶν εἰδωλοθύτων, οἴδαμεν ὅτι πάντες γνῶσιν ἔχομεν.
8.
2 ἡ γνῶσις φυσιοῖ, ἡ δὲ ἀγάπη οἰκοδομεῖ.
8.
3 εἴ τις δοκεῖ ἐγνωκέναι τι, οὔπω ἔγνω καθὼς δεῖ γνῶναι· εἰ δέ τις ἀγαπᾷ τὸν θεόν, οὗτος ἔγνωσται ὑπʼ αὐτοῦ.
8.4 Περὶ τῆς βρώσεως οὖν τῶν εἰδωλοθύτων οἴδαμεν ὅτι οὐδὲν εἴδωλον ἐν κόσμῳ, καὶ ὅτι οὐδεὶς θεὸς εἰ μὴ εἷς.
8.5 καὶ γὰρ εἴπερ εἰσὶν λεγόμενοι θεοὶ εἴτε ἐν οὐρανῷ εἴτε ἐπὶ γῆς, ὥσπερ εἰσὶν θεοὶ πολλοὶ καὶ κύριοι πολλοί,
8.
6 ἀλλʼ ἡμῖν εἷς θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν, καὶ εἷς κύριος Ἰησοῦς Χριστός, διʼ οὗ τὰ πάντα καὶ ἡμεῖς διʼ αὐτοῦ. Ἀλλʼ οὐκ ἐν πᾶσιν ἡ γνῶσις·
8.7 τινὲς δὲ τῇ συνηθείᾳ ἕως ἄρτι τοῦ εἰδώλου ὡς εἰδωλόθυτον ἐσθίουσιν, καὶ ἡ συνείδησις αὐτῶν ἀσθενὴς οὖσα μολύνεται.
8.
8 βρῶμα δὲ ἡμᾶς οὐ παραστήσει τῷ θεῷ· οὔτε ἐὰν μὴ φάγωμεν, ὑστερούμεθα, οὔτε ἐὰν φάγωμεν, περισσεύομεν.
8.
9 βλέπετε δὲ μή πως ἡ ἐξουσία ὑμῶν αὕτη πρόσκομμα γένηται τοῖς ἀσθενέσιν.
8.
10 ἐὰν γάρ τις ἴδῃ σὲ τὸν ἔχοντα γνῶσιν ἐν εἰδωλίῳ κατακείμενον, οὐχὶ ἡ συνείδησις αὐτοῦ ἀσθενοῦς ὄντος οἰκοδομηθήσεται εἰς τὸ τὰ εἰδωλόθυτα ἐσθίειν;
8.
1
1 ἀπόλλυται γὰρ ὁ ἀσθενῶν ἐν τῇ σῇ γνώσει, ὁ ἀδελφὸς διʼ ὃν Χριστὸς ἀπέθανεν.
8.
1
2 οὕτως δὲ ἁμαρτάνοντες εἰς τοὺς ἀδελφοὺς καὶ τύπτοντες αὐτῶν τὴν συνείδησιν ἀσθενοῦσαν εἰς Χριστὸν ἁμαρτάνετε.
8.
1
3 διόπερ εἰ βρῶμα σκανδαλίζει τὸν ἀδελφόν μου, οὐ μὴ φάγω κρέα εἰς τὸν αἰῶνα, ἵνα μὴ τὸν ἀδελφόν μου σκανδαλίσω.
9.
1 Οὐκ εἰμὶ ἐλεύθερος; οὐκ εἰμὶ ἀπόστολος; οὐχὶ Ἰησοῦν τὸν κύριον ἡμῶν ἑόρακα; οὐ τὸ ἔργον μου ὑμεῖς ἐστὲ ἐν κυρίῳ;
9.
2 εἰ ἄλλοις οὐκ εἰμὶ ἀπόστολος, ἀλλά γε ὑμῖν εἰμί, ἡ γὰρ σφραγίς μου τῆς ἀποστολῆς ὑμεῖς ἐστὲ ἐν κυρίῳ.
9.
3 Ἡ ἐμὴ ἀπολογία τοῖς ἐμὲ ἀνακρίνουσίν ἐστιν αὕτη.
9.4 μὴ οὐκ ἔχομεν ἐξουσίαν φαγεῖν καὶ πεῖν;
9.5 μὴ οὐκ ἔχομεν ἐξουσίαν ἀδελφὴν γυναῖκα περιάγειν, ὡς καὶ οἱ λοιποὶ ἀπόστολοι καὶ οἱ ἀδελφοὶ τοῦ κυρίου καὶ Κηφᾶς;'
9.
1
3 οὐκ οἴδατε ὅτι οἱ τὰ ἱερὰ ἐργαζόμενοι τὰ ἐκ τοῦ ἱεροῦ ἐσθίουσιν, οἱ τῷ θυσιαστηρίῳ παρεδρεύοντες τῷ θυσιαστηρίῳ συνμερίζονται;
9.
14 οὕτως καὶ ὁ κύριος διέταξεν τοῖς τὸ εὐαγγέλιον καταγγέλλουσιν ἐκ τοῦ εὐαγγελίου ζῇν.
9.
15 ἐγὼ δὲ οὐ κέχρημαι οὐδενὶ τούτων. Οὐκ ἔγραψα δὲ ταῦτα ἵνα οὕτως γένηται ἐν ἐμοί, καλὸν γάρ μοι μᾶλλον ἀποθανεῖν ἢ - τὸ καύχημά μου οὐδεὶς κενώσει.
9.
1
9 Ἐλεύθερος γὰρ ὢν ἐκ πάντων πᾶσιν ἐμαυτὸν ἐδούλωσα, ἵνα τοὺς πλείονας κερδήσω·
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·
9.
2
1 τοῖς ἀνόμοις ὡς ἄνομος, μὴ ὢν ἄνομος θεοῦ ἀλλʼ ἔννομος Χριστοῦ, ἵνα κερδανῶ τοὺς ἀνόμους·
9.
2
2 ἐγενόμην τοῖς ἀσθενέσιν ἀσθενής, ἵνα τοὺς ἀσθενεῖς κερδήσω· τοῖς πᾶσιν γέγονα πάντα, ἵνα πάντως τινὰς σώσω.
9.
24 Οὐκ οἴδατε ὅτι οἱ ἐν σταδίῳ τρέχοντες πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον; οὕτως τρέχετε ἵνα καταλάβητε.
10.
1 Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι οἱ πατέρες ἡμῶν πάντες ὑπὸ τὴν νεφέλην ἦσαν καὶ πάντες διὰ τῆς θαλάσσης διῆλθον,
10.7 μηδὲ εἰδωλολάτραι γίνεσθε, καθώς τινες αὐτῶν· ὥσπερ γέγραπταιἘκάθισεν ὁ λαὸς φαγεῖν καὶ πεῖν, καὶ ἀνέστησαν παίζειν.
10.
9 μηδὲ ἐκπειράζωμεν τὸν κύριον, καθώς τινες αὐτῶν ἐπείρασαν, καὶ ὑπὸ τῶν ὄφεων ἀπώλλυντο.
10.
10 μηδὲ γογγύζετε, καθάπερ τινὲς αὐτῶν ἐγόγγυσαν, καὶ ἀπώλοντο ὑπὸ τοῦ ὀλοθρευτοῦ.
10.
14 Διόπερ, ἀγαπητοί μου, φεύγετε ἀπὸ τῆς εἰδωλολατρίας.
10.
15 ὡς φρονίμοις λέγω· κρίνατε ὑμεῖς ὅ φημι.
10.
1
6 Τὸ ποτήριον τῆς εὐλογίας ὃ εὐλογοῦμεν, οὐχὶ κοινωνία ἐστὶν τοῦ αἵματος τοῦ χριστοῦ; τὸν ἄρτον ὃν κλῶμεν, οὐχὶ κοινωνία τοῦ σώματος τοῦ χριστοῦ ἐστίν;
10.
17 ὅτι εἷς ἄρτος, ἓν σῶμα οἱ πολλοί ἐσμεν, οἱ γὰρ πάντες ἐκ τοῦ ἑνὸς ἄρτου μετέχομεν. βλέπετε τὸν Ἰσραὴλ κατὰ σάρκα·
10.
1
8 οὐχ οἱ ἐσθίοντες τὰς θυσίας κοινωνοὶ τοῦ θυσιαστηρίου εἰσίν;
10.
1
9 τί οὖν φημί; ὅτι εἰδωλόθυτόν τί ἐστιν, ἢ ὅτι εἴδωλόν τί ἐστιν;
10.
20 ἀλλʼ ὅτι ἃ θύουσιν τὰ ἔθνη,δαιμονίοις καὶ οὐ θεῷ θύουσιν,οὐ θέλω δὲ ὑμᾶς κοινωνοὺς τῶν δαιμονίων γίνεσθαι.
10.
2
1 οὐ δύνασθε ποτήριον Κυρίου πίνειν καὶ ποτήριον δαιμονίων· οὐ δύνασθετραπέζης Κυρίουμετέχειν καὶ τραπέζης δαιμονίων.
10.
2
2 ἢπαραζηλοῦμεν τὸν κύριον;μὴ ἰσχυρότεροι αὐτοῦ ἐσμέν; Πάντα ἔξεστιν· ἀλλʼ οὐ πάντα συμφέρει.
10.
2
3 πάντα ἔξεστιν· ἀλλʼ οὐ πάντα οἰκοδομεῖ.
10.
24 μηδεὶς τὸ ἑαυτοῦ ζητείτω ἀλλὰ τὸ τοῦ ἑτέρου.
10.
25 Πᾶν τὸ ἐν μακέλλῳ πωλούμενον ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν,
10.
2
6 τοῦ κυρίουγὰρἡ γῆ καὶ τὸ πλήρωμα αὐτῆς.
10.
27 εἴ τις καλεῖ ὑμᾶς τῶν ἀπίστων καὶ θέλετε πορεύεσθαι, πᾶν τὸ παρατιθέμενον ὑμῖν ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν·
10.
2
8 ἐὰν δέ τις ὑμῖν εἴπῃ Τοῦτο ἱερόθυτόν ἐστιν, μὴ ἐσθίετε διʼ ἐκεῖνον τὸν μηνύσαντα καὶ τὴν συνείδησιν·
10.
2
9 συνείδησιν δὲ λέγω οὐχὶ τὴν ἑαυτοῦ ἀλλὰ τὴν τοῦ ἑτέρου· ἵνα τί γὰρ ἡ ἐλευθερία μου κρίνεται ὑπὸ ἄλλης συνειδήσεως;
10.
30 εἰ ἐγὼ χάριτι μετέχω, τί βλασφημοῦμαι ὑπὲρ οὗ ἐγὼ εὐχαριστῶ;
10.
3
1 Εἴτε οὖν ἐσθίετε εἴτε πίνετε εἴτε τι ποιεῖτε, πάντα εἰς δόξαν θεοῦ ποιεῖτε.
10.
3
2 ἀπρόσκοποι καὶ Ἰουδαίοις γίνεσθε καὶ Ἕλλησιν καὶ τῇ ἐκκλησίᾳ τοῦ θεοῦ,
10.
3
3 καθὼς κἀγὼ πάντα πᾶσιν ἀρέσκω, μὴ ζητῶν τὸ ἐμαυτοῦ σύμφορον ἀλλὰ τὸ τῶν πολλῶν, ἵνα σωθῶσιν.
1
2.
1 Περὶ δὲ τῶν πνευματικῶν, ἀδελφοί, οὐ θέλω ὑμᾶς ἀγνοεῖν.
1
2.
2 Οἴδατε ὅτι ὅτε ἔθνη ἦτε πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε ἀπαγόμενοι.
15.
1
8 ἄρα καὶ οἱ κοιμηθέντες ἐν Χριστῷ ἀπώλοντο.
15.
20 Νυνὶ δὲ Χριστὸς ἐγήγερται ἐκ νεκρῶν, ἀπαρχὴ τῶν κεκοιμημένων.
15.
2
1 ἐπειδὴ γὰρ διʼ ἀνθρώπου θάνατος, καὶ διʼ ἀνθρώπου ἀνάστασις νεκρῶν·
15.
24 εἶτα τὸ τέλος, ὅταν παραδιδῷ τὴν βασιλείαν τῷ θεῷ καὶ πατρί, ὅταν καταργήσῃ πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν,
15.
2
8 ὅταν δὲ ὑποταγῇ αὐτῷ τὰ πάντα, τότε καὶ αὐτὸς ὁ υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα, ἵνα ᾖ ὁ θεὸς πάντα ἐν πᾶσιν. ' None | sup>
3.
1
6 Don't you know that you are a temple of God, and that God'sSpirit lives in you?" 5.
9 I wrote to you in my letter to have no company with sexual sinners;
6.
1
2 "All things are lawful for me," but not all thingsare expedient. "All things are lawful for me," but I will not bebrought under the power of anything.' "
6.
15 Don't you know that your bodies aremembers of Christ? Shall I then take the members of Christ, and makethem members of a prostitute? May it never be!" 6.
1
6 Or don\'t you knowthat he who is joined to a prostitute is one body? For, "The two," sayshe, "will become one flesh."
6.
1
8 Flee sexual immorality! "Every sin that a man doesis outside the body," but he who commits sexual immorality sins againsthis own body.' "
6.
1
9 Or don't you know that your body is a temple ofthe Holy Spirit which is in you, which you have from God? You are notyour own," '7.
1 Now concerning the things about which you wrote to me: it isgood for a man not to touch a woman. 7.
10 But to the married I command-- not I, but the Lord -- that the wife not leave her husband 7.
3
9 A wife is bound by law for as long as her husband lives;but if the husband is dead, she is free to be married to whoever shedesires, only in the Lord.
8.
1 Now concerning things sacrificed to idols: We know that we allhave knowledge. Knowledge puffs up, but love builds up.' "
8.
2 But ifanyone thinks that he knows anything, he doesn't yet know as he oughtto know." 8.
3 But if anyone loves God, the same is known by him.
8.4 Therefore concerning the eating of things sacrificed to idols, we knowthat no idol is anything in the world, and that there is no other Godbut one.
8.5 For though there are things that are called "gods,"whether in the heavens or on earth; as there are many "gods" and many"lords;"
8.
6 yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him.' "
8.7 However, that knowledgeisn't in all men. But some, with consciousness of the idol until now,eat as of a thing sacrificed to an idol, and their conscience, beingweak, is defiled." "
8.
8 But food will not commend us to God. Forneither, if we don't eat, are we the worse; nor, if we eat, are we thebetter."
8.
9 But be careful that by no means does this liberty ofyours become a stumbling block to the weak.' "
8.
10 For if a man seesyou who have knowledge sitting in an idol's temple, won't hisconscience, if he is weak, be emboldened to eat things sacrificed toidols?" 8.
1
1 And through your knowledge, he who is weak perishes, thebrother for whose sake Christ died.
8.
1
2 Thus, sinning against thebrothers, and wounding their conscience when it is weak, you sinagainst Christ.' "
8.
1
3 Therefore, if food causes my brother to stumble,I will eat no meat forevermore, that I don't cause my brother tostumble." "
9.
1 Am I not free? Am I not an apostle? Haven't I seen JesusChrist, our Lord? Aren't you my work in the Lord?" "
9.
2 If to others Iam not an apostle, yet at least I am to you; for you are the seal of myapostleship in the Lord.
9.
3 My defense to those who examine me isthis.
9.4 Have we no right to eat and to drink?
9.5 Have we noright to take along a wife who is a believer, even as the rest of theapostles, and the brothers of the Lord, and Cephas?'
9.
1
3 Don't you know that those who serve around sacred thingseat from the things of the temple, and those who wait on the altar havetheir portion with the altar?" 9.
14 Even so the Lord ordained thatthose who proclaim the gospel should live from the gospel.' "
9.
15 But Ihave used none of these things, and I don't write these things that itmay be done so in my case; for I would rather die, than that anyoneshould make my boasting void." 9.
1
9 For though I was free fromall, I brought myself under bondage to all, that I might gain the more.
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;
9.
2
1 to those who are without law, as without law(not being without law toward God, but under law toward Christ), that Imight win those who are without law.
9.
2
2 To the weak I became asweak, that I might gain the weak. I have become all things to all men,that I may by all means save some.' "
9.
24 Don't youknow that those who run in a race all run, but one receives the prize?Run like that, that you may win."
10.
1 Now I would not have you ignorant, brothers, that our fatherswere all under the cloud, and all passed through the sea;
10.7 Neither be idolaters, as someof them were. As it is written, "The people sat down to eat and drink,and rose up to play."
10.
9 Neither let us test the Lord, as some of them tested, andperished by the serpents.' "
10.
10 Neither grumble, as some of them alsogrumbled, and perished by the destroyer.
10.
14 Therefore, my beloved, flee fromidolatry.
10.
15 I speak as to wise men. Judge what I say.' "
10.
1
6 Thecup of blessing which we bless, isn't it a communion of the blood ofChrist? The bread which we break, isn't it a communion of the body ofChrist?"
10.
17 Because we, who are many, are one bread, one body; forwe all partake of the one bread.' "
10.
1
8 Consider Israel after theflesh. Don't those who eat the sacrifices have communion with the altar?"
10.
1
9 What am I saying then? That a thing sacrificed to idols isanything, or that an idol is anything?' "
10.
20 But I say that thethings which the Gentiles sacrifice, they sacrifice to demons, and notto God, and I don't desire that you would have communion with demons." "
10.
2
1 You can't both drink the cup of the Lord and the cup of demons.You can't both partake of the table of the Lord, and of the table ofdemons."
10.
2
2 Or do we provoke the Lord to jealousy? Are we strongerthan he?
10.
2
3 "All things are lawful for me," but not all things areprofitable. "All things are lawful for me," but not all things buildup.' "
10.
24 Let no one seek his own, but each one his neighbor's good."
10.
25 Whatever is sold in the butcher shop, eat, asking no questionfor the sake of conscience,
10.
2
6 for "the earth is the Lord\'s, andits fullness."' "
10.
27 But if one of those who don't believe invitesyou to a meal, and you are inclined to go, eat whatever is set beforeyou, asking no questions for the sake of conscience."
10.
2
8 But ifanyone says to you, "This was offered to idols," don\'t eat it for thesake of the one who told you, and for the sake of conscience. For "theearth is the Lord\'s, and all its fullness."' "
10.
2
9 Conscience, I say,not your own, but the other's conscience. For why is my liberty judgedby another conscience?"
10.
30 If I partake with thankfulness, why am Idenounced for that for which I give thanks?
10.
3
1 Whether thereforeyou eat, or drink, or whatever you do, do all to the glory of God.
10.
3
2 Give no occasions for stumbling, either to Jews, or to Greeks,or to the assembly of God;
10.
3
3 even as I also please all men in allthings, not seeking my own profit, but the profit of the many, thatthey may be saved.
1
2.
1 Now concerning spiritual gifts, brothers, I don't want you tobe ignorant." 1
2.
2 You know that when you were heathen, you were ledaway to those mute idols, however you might be led.
15.
1
8 Then they also who arefallen asleep in Christ have perished.
15.
20 But now Christ has been raised from the dead. He became thefirst fruits of those who are asleep.
15.
2
1 For since death came byman, the resurrection of the dead also came by man.
15.
24 Then the end comes, when he willdeliver up the Kingdom to God, even the Father; when he will haveabolished all rule and all authority and power.
15.
2
8 When all things have been subjected to him, then theSon will also himself be subjected to him who subjected all things tohim, that God may be all in all.' "' None |
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29. New Testament, 1 Thessalonians, 1.5-1.6, 1.8-1.9, 4.3-4.4 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Idol/Idolatry • foolishness, of idols • idol • idol, idolatry • idols • idols, conversion from • idols, food sacrificed to
Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 320, 321, 322; Levison (2009), Filled with the Spirit, 265, 266; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 127; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 314, 360, 361, 384, 584; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 136
sup>
1.5 ὅτι τὸ εὐαγγέλιον ἡμῶν οὐκ ἐγενήθη εἰς ὑμᾶς ἐν λόγῳ μόνον ἀλλὰ καὶ ἐν δυνάμει καὶ ἐν πνεύματι ἁγίῳ καὶ πληροφορίᾳ πολλῇ, καθὼς οἴδατε οἷοι ἐγενήθημεν ὑμῖν διʼ ὑμᾶς· 1.6 καὶ ὑμεῖς μιμηταὶ ἡμῶν ἐγενήθητε καὶ τοῦ κυρίου, δεξάμενοι τὸν λόγον ἐν θλίψει πολλῇ μετὰ χαρᾶς πνεύματος ἁγίου,
1.8 ἀφʼ ὑμῶν γὰρ ἐξήχηται ὁ λόγος τοῦ κυρίου οὐ μόνον ἐν τῇ Μακεδονίᾳ καὶ Ἀχαίᾳ, ἀλλʼ ἐν παντὶ τόπῳ ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεὸν ἐξελήλυθεν, ὥστε μὴ χρείαν ἔχειν ἡμᾶς λαλεῖν τι· 1.9 αὐτοὶ γὰρ περὶ ἡμῶν ἀπαγγέλλουσιν ὁποίαν εἴσοδον ἔσχομεν πρὸς ὑμᾶς, καὶ πῶς ἐπεστρέψατε πρὸς τὸν θεὸν ἀπὸ τῶν εἰδώλων δουλεύειν θεῷ ζῶντι καὶ ἀληθινῷ,
4.3 Τοῦτο γάρ ἐστιν θέλημα τοῦ θεοῦ, ὁ ἁγιασμὸς ὑμῶν, ἀπέχεσθαι ὑμᾶς ἀπὸ τῆς πορνείας, 4.4 εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι ἐν ἁγιασμῷ καὶ τιμῇ,'' None | sup>
1.5 and that our gospel came to you not in word only, but also in power, and in the Holy Spirit, and with much assurance. You know what kind of men we showed ourselves to be among you for your sake. 1.6 You became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit,
1.8 For from you has sounded forth the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith toward God has gone forth; so that we need not to say anything. 1.9 For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God,
4.3 For this is the will of God: your sanctification, that you abstain from sexual immorality, 4.4 that each one of you know how to possess himself of his own vessel in sanctification and honor, '' None |
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30. New Testament, 1 Timothy, 4.4-4.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • food, impurity of offered to idols • idols, idolaters, idolatry
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 221; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 64, 163
sup>
4.4 ὅτι πᾶν κτίσμα θεοῦ καλόν, καὶ οὐδὲν ἀπόβλητον μετὰ εὐχαριστίας λαμβανόμενον, 4.5 ἁγιάζεται γὰρ διὰ λόγου θεοῦ καὶ ἐντεύξεως.'' None | sup>
4.4 For every creature of God is good, and nothing is to be rejected, if it is received with thanksgiving. 4.5 For it is sanctified through the word of God and prayer. '' None |
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31. New Testament, Acts, 8.9, 8.11, 15.20, 15.29, 17.29-17.30, 18.9-18.10, 21.25 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Cult statues (idols) • Idol/Idolatry • Idols • Idols, Making/Fashioning of • Idols, Manmade • Idols, food offered to • Images, Material for Idols • Stones, Idols • food, impurity of offered to idols • idol • sacrifice to idols/pagan gods
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 70, 71; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 321; Levison (2009), Filled with the Spirit, 284; Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 77; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 113, 145, 187; Stuckenbruck (2007), 1 Enoch 91-108, 398; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26, 134, 479, 570, 593
sup>
8.9 Ἀνὴρ δέ τις ὀνόματι Σίμων προυπῆρχεν ἐν τῇ πόλει μαγεύων καὶ ἐξιστάνων τὸ ἔθνος τῆς Σαμαρίας, λέγων εἶναί τινα ἑαυτὸν μέγαν,
8.11 προσεῖχον δὲ αὐτῷ διὰ τὸ ἱκανῷ χρόνῳ ταῖς μαγίαις ἐξεστακέναι αὐτούς.
15.20 ἀλλὰ ἐπιστεῖλαι αὐτοῖς τοῦ ἀπέχεσθαι τῶν ἀλισγημάτων τῶν εἰδώλων καὶ τῆς πορνείας καὶ πνικτοῦ καὶ τοῦ αἵματος·
15.29 ἐξ ὧν διατηροῦντες ἑαυτοὺς εὖ πράξετε. Ἔρρωσθε.
17.29 γένος οὖν ὑπάρχοντες τοῦ θεοῦ οὐκ ὀφείλομεν νομίζειν χρυσῷ ἢ ἀργύρῳ ἢ λίθῳ, χαράγματι τέχνής καὶ ἐνθυμήσεως ἀνθρώπου, τὸ θεῖον εἶναι ὅμοιον. 17.30 τοὺς μὲν οὖν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ θεὸς τὰ νῦν ἀπαγγέλλει τοῖς ἀνθρώποις πάντας πανταχοῦ μετανοεῖν,
1
8.9 Εἶπεν δὲ ὁ κύριος ἐν νυκτὶ διʼ ὁράματος τῷ Παύλῳ Μὴ φοβοῦ, ἀλλὰ λάλει καὶ μὴ σιωπήσῃς, 18.10 διότι ἐγώ εἰμι μετὰ σοῦ καὶ οὐδεὶς ἐπιθήσεταί σοι τοῦ κακῶσαί σε, διότι λαός ἐστί μοι πολὺς ἐν τῇ πόλει ταύτῃ.
21.25 περὶ δὲ τῶν πεπιστευκότων ἐθνῶν ἡμεῖς ἀπεστείλαμεν κρίναντες φυλάσσεσθαι αὐτοὺς τό τε εἰδωλόθυτον καὶ αἷμα καὶ πνικτὸν καὶ πορνείαν.'' None | sup>
8.9 But there was a certain man, Simon by name, who had used sorcery in the city before, and amazed the people of Samaria, making himself out to be some great one,
8.11 They listened to him, because for a long time he had amazed them with his sorceries.
15.20 but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood.
15.29 that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell."
17.29 Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and device of man. 17.30 The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent,
1
8.9 The Lord said to Paul in the night by a vision, "Don\'t be afraid, but speak and don\'t be silent; 18.10 for I am with you, and no one will attack you to harm you, for I have many people in this city."
21.25 But concerning the Gentiles who believe, we have written our decision that they should observe no such thing, except that they should keep themselves from food offered to idols, from blood, from strangled things, and from sexual immorality."'' None |
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32. New Testament, Apocalypse, 2.2, 2.14, 2.20, 2.23, 9.20-9.21, 21.8, 22.15 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cult statues (idols) • Idol-Food • Idols • Idols, Lifeless • Idols, Making/Fashioning of • Idols, Manmade • Idols, food offered to • Images, Material for Idols • Spirits, Idols • Stones, Idols • food, impurity of offered to idols • idol meat • idolatry, food sacrificed to idols • idols, food sacrificed to • sacrifice to idols/pagan gods
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 73, 74, 211; Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 200; Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 41, 44, 50, 69, 135, 136; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 127, 137; Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 77, 202, 203; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 113; Stuckenbruck (2007), 1 Enoch 91-108, 398, 399, 401, 404; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 593
sup>
2.2 Οἶδα τὰ ἔργα σου, καὶ τὸν κόπον καὶ τὴν ὑπομονήν σου, καὶ ὅτι οὐ δύνῃ βαστάσαι κακούς, καὶ ἐπείρασας τοὺς λέγοντας ἑαυτοὺς ἀποστόλους, καὶ οὐκ εἰσίν, καὶ εὗρες αὐτοὺς ψευδεῖς·
2.14 ἀλλὰ ἔχω κατὰ σοῦ ὀλίγα, ὅτι ἔχεις ἐκεῖ κρατοῦντας τὴν διδαχὴνΒαλαάμ,ὃς ἐδίδασκεν τῷ Βαλὰκ βαλεῖν σκάνδαλον ἐνώπιοντῶν υἱῶν Ἰσραήλ, φαγεῖν εἰδωλόθυτα καὶ πορνεῦσαι·
2.20 ἀλλὰ ἔχω κατὰ σοῦ ὅτι ἀφεῖς τὴν γυναῖκα Ἰεζάβελ, ἡ λέγουσα ἑαυτὴν προφῆτιν, καὶ διδάσκει καὶ πλανᾷ τοὺς ἐμοὺς δούλουςπορνεῦσαι καὶ φαγεῖν εἰδωλόθυτα.
2.23 καὶ τὰ τέκνα αὐτῆς ἀποκτενῶ ἐν θανάτῳ· καὶ γνώσονται πᾶσαι αἱ ἐκκλησίαι ὅτι ἐγώ εἰμι ὁἐραυνῶν νεφροὺς καὶ καρδίας,καὶδώσωὑμῖνἑκάστῳ κατὰ τὰ ἔργαὑμῶν.
9.20 καὶ οἱ λοιποὶ τῶν ἀνθρώπων, οἳ οὐκ ἀπε κτάνθησαν ἐν ταῖς πληγαῖς ταύταις, οὐ μετενόησαν ἐκτῶν ἔργων τῶν χειρῶν αὐτῶν,ἵνα μὴ προσκυνήσουσιντὰ δαιμόνιακαὶ τὰ εἴδωλα τὰ χρυσᾶ καὶ τὰ ἀργυρᾶ καὶ τὰ χαλκᾶ καὶ τὰ λίθινα καὶ τὰ ξύλινα, ἃ οὔτε βλέπειν δύνανταιοὔτε ἀκούειν οὔτε περιπατεῖν, 9.21 καὶ οὐ μετενόησαν ἐκ τῶν φόνων αὐτῶν οὔτε ἐκτῶν φαρμάκωναὐτῶν οὔτε ἐκτῆς πορνείαςαὐτῶν οὔτε ἐκ τῶν κλεμμάτων αὐτῶν.
21.8 τοῖς δὲ δειλοῖς καὶ ἀπίστοις καὶ ἐβδελυγμένοις καὶ φονεῦσι καὶ πόρνοις καὶ φαρμακοῖς καὶ εἰδωλολάτραις καὶ πᾶσι τοῖς ψευδέσιν τὸ μέρος αὐτῶν ἐν τῇ λίμνῃ τῆκαιομένῃ πυρὶ καὶ θείῳ,ὅ ἐστιν ὁ θάνατος ὁ δεύτερος.
22.15 ἔξω οἱ κύνες καὶ οἱ φαρμακοὶ καὶ οἱ πόρνοι καὶ οἱ φονεῖς καὶ οἱ εἰδωλολάτραι καὶ πᾶς φιλῶν καὶ ποιῶν ψεῦδος.' ' None | sup>
2.2 "I know your works, and your toil and perseverance, and that you can\'t tolerate evil men, and have tested those who call themselves apostles, and they are not, and found them false.
2.14 But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel , to eat things sacrificed to idols, and to commit sexual immorality.
2.20 But I have this against you, that you tolerate your woman, Jezebel, who calls herself a prophetess. She teaches and seduces my servants to commit sexual immorality, and to eat things sacrificed to idols.
2.23 I will kill her children with Death, and all the assemblies will know that I am he who searches the minds and hearts. I will give to each one of you according to your deeds.' "
9.20 The rest of mankind, who were not killed with these plagues, didn't repent of the works of their hands, that they wouldn't worship demons, and the idols of gold, and of silver, and of brass, and of stone, and of wood; which can neither see, nor hear, nor walk." "9.21 They didn't repent of their murders, nor of their sorceries, nor of their sexual immorality, nor of their thefts. " 21.8 But for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their part is in the lake that burns with fire and sulfur, which is the second death."
22.15 Outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood.' ' None |
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33. New Testament, Colossians, 1.9-1.10, 2.5, 2.8-2.10, 2.15-2.16 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cult statues (idols) • Idol-Food • Idols, As mediators • Idols, Food sacrificed to • Idols, Lifeless • Idols, Manmade • food, impurity of offered to idols • sacrifice to idols/pagan gods
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 68, 86; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 68; Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 178, 179, 203, 228; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 157
sup>
1.9 Διὰ τοῦτο καὶ ἡμεῖς, ἀφʼ ἧς ἡμέρας ἠκούσαμεν, οὐ παυόμεθα ὑπὲρ ὑμῶν προσευχόμενοι καὶ αἰτούμενοι ἵνα πληρωθῆτε τὴν ἐπίγνωσιν τοῦ θελήματος αὐτοῦ ἐν πάσῃ σοφίᾳ καὶ συνέσει πνευματικῇ, 1.10 περιπατῆσαι ἀξίως τοῦ κυρίου εἰς πᾶσαν ἀρεσκίαν ἐν παντὶ ἔργῳ ἀγαθῷ καρποφοροῦντες καὶ αὐξανόμενοι τῇ ἐπιγνώσει τοῦ θεοῦ,
2.5 εἰ γὰρ καὶ τῇ σαρκὶ ἄπειμι, ἀλλὰ τῷ πνεύματι σὺν ὑμῖν εἰμί, χαίρων καὶ βλέπων ὑμῶν τὴν τάξιν καὶ τὸ στερέωμα τῆς εἰς Χριστὸν πίστεως ὑμῶν.
2.8 Βλέπετε μή τις ὑμᾶς ἔσται ὁ συλαγωγῶν διὰ τῆς φιλοσοφίας καὶ κενῆς ἀπάτης κατὰ τὴν παράδοσιν τῶν ἀνθρώπων, κατὰ τὰ στοιχεῖα τοῦ κόσμου καὶ οὐ κατὰ Χριστόν· 2.9 ὅτι ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς, 2.10 καὶ ἐστὲ ἐν αὐτῷ πεπληρωμένοι, ὅς ἐστιν ἡ κεφαλὴ πάσης ἀρχῆς καὶ ἐξουσίας,
2.15 ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας ἐδειγμάτισεν ἐν παρρησίᾳ θριαμβεύσας αὐτοὺς ἐν αὐτῷ. 2.16 Μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει καὶ ἐν πόσει ἢ ἐν μέρει ἑορτῆς ἢ νεομηνίας ἢ σαββάτων,'' None | sup>
1.9 For this cause, we also, since the day we heard this, don't cease praying and making requests for you, that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, " '1.10 that you may walk worthily of the Lord, to please him in all respects, bearing fruit in every good work, and increasing in the knowledge of God;
2.5 For though I am absent in the flesh, yet am I with you in the spirit, rejoicing and seeing your order, and the steadfastness of your faith in Christ. ' "
2.8 Be careful that you don't let anyone rob you through his philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ. " '2.9 For in him all the fullness of the Godhead dwells bodily, 2.10 and in him you are made full, who is the head of all principality and power;
2.15 having stripped the principalities and the powers, he made a show of them openly, triumphing over them in it. 2.16 Let no man therefore judge you in eating, or in drinking, or with respect to a feast day or a new moon or a Sabbath day, '" None |
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34. New Testament, Galatians, 4.4, 4.8-4.9, 5.19-5.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Idol/Idolatry • Idols • Idols, Lifeless • Idols, food offered to • foolishness, of idols • idol • idol food • idols
Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 320; Levison (2009), Filled with the Spirit, 282; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 361, 384; Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 203; Stuckenbruck (2007), 1 Enoch 91-108, 401; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 570; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 166
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4.4 ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικός, γενόμενον ὑπὸ νόμον,
4.8 Ἀλλὰ τότε μὲν οὐκ εἰδότες θεὸν ἐδουλεύσατε τοῖς φύσει μὴ οὖσι θεοῖς· 4.9 νῦν δὲ γνόντες θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ θεοῦ, πῶς ἐπιστρέφετε πάλιν ἐπὶ τὰ ἀσθενῆ καὶ πτωχὰ στοιχεῖα, οἷς πάλιν ἄνωθεν δουλεῦσαι θέλετε;
5.19 φανερὰ δέ ἐστιν τὰ ἔργα τῆς σαρκός, ἅτινά ἐστιν πορνεία, ἀκαθαρσία, ἀσέλγεια, 5.20 εἰδωλολατρία, φαρμακία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθίαι, διχοστασίαι, αἱρέσεις, 5.21 φθόνοι, μέθαι, κῶμοι, καὶ τὰ ὅμοια τούτοις, ἃ προλέγω ὑμῖν καθὼς προεῖπον ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν θεοῦ οὐ κληρονομήσουσιν.' ' None | sup>
4.4 But when the fullness of the time came,God sent out his Son, born to a woman, born under the law,
4.8 However at that time, not knowing God, youwere in bondage to those who by nature are not gods. 4.9 But now thatyou have come to know God, or rather to be known by God, why do youturn back again to the weak and miserable elements, to which you desireto be in bondage all over again?
5.19 Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness, 5.20 idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies, 5.21 envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God. ' ' None |
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35. New Testament, Romans, 1.4, 1.18-1.32, 8.4, 10.16-10.17, 11.26, 14.13, 14.15, 14.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Idol-Food • Idols • Idols, Lifeless • Idols, Manmade • Jewish idol polemics • Paul (Apostle), and consumption of idol meat • Spirits, Idols • food, impurity of offered to idols • foolishness, of idols • idol • idol food • idol meat • idol polemics • idol, idolatry • idols • idols, food sacrificed to • sacrifice to idols/pagan gods
Found in books: Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 128; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 69; Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 145; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 320, 321; Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 201, 202; Keener(2005), First-Second Corinthians, 75; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 127; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 361, 384; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 316; Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 164, 166, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 196, 197, 198, 199, 200, 211, 221, 228; Stuckenbruck (2007), 1 Enoch 91-108, 404
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1.4 τοῦ ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως νεκρῶν, Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν,
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. 1.24 Διὸ παρέδωκεν αὐτοὺς ὁ θεὸς ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀκαθαρσίαν τοῦ ἀτιμάζεσθαι τὰ σώματα αὐτῶν ἐν αὐτοῖς, 1.25 οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν. 1.26 Διὰ τοῦτο παρέδωκεν αὐτοὺς ὁ θεὸς εἰς πάθη ἀτιμίας· αἵ τε γὰρ θήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν, 1.27 ὁμοίως τε καὶ οἱ ἄρσενες ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους ἄρσενες ἐν ἄρσεσιν, τὴν ἀσχημοσύνην κατεργαζόμενοι καὶ τὴν ἀντιμισθίαν ἣν ἔδει τῆς πλάνης αὐτῶν ἐν αὑτοῖς ἀπολαμβάνοντες. 1.28 Καὶ καθὼς οὐκ ἐδοκίμασαν τὸν θεὸν ἔχειν ἐν ἐπιγνώσει, παρέδωκεν αὐτοὺς ὁ θεὸς εἰς ἀδόκιμον νοῦν, ποιεῖν τὰ μὴ καθήκοντα, 1.29 πεπληρωμένους πάσῃ ἀδικίᾳ πονηρίᾳ πλεονεξίᾳ κακίᾳ, μεστοὺς φθόνου φόνου ἔριδος δόλου κακοηθίας, ψιθυριστάς, 1.30 καταλάλους, θεοστυγεῖς, ὑβριστάς, ὑπερηφάνους, ἀλαζόνας, ἐφευρετὰς κακῶν, γονεῦσιν ἀπειθεῖς, ἀσυνέτους, 1.31 ἀσυνθέτους, ἀστόργους, ἀνελεήμονας· 1.32 οἵτινες τὸ δικαίωμα τοῦ θεοῦ ἐπιγνόντες,ὅτι οἱ τὰ τοιαῦτα πράσσοντες ἄξιοι θανάτου εἰσίν, οὐ μόνον αὐτὰ ποιοῦσιν ἀλλὰ καὶ συνευδοκοῦσιν τοῖς πράσσουσιν.
8.4 ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν τοῖς μὴ κατὰ σάρκα περιπατοῦσιν ἀλλὰ κατὰ πνεῦμα·
10.16 Ἀλλʼ οὐ πάντες ὑπήκουσαν τῷ εὐαγγελίῳ· Ἠσαίας γὰρ λέγειΚύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν; 10.17 ἄρα ἡ πίστις ἐξ ἀκοῆς, ἡ δὲ ἀκοὴ διὰ ῥήματος Χριστοῦ.
11.26 καθὼς γέγραπται
14.13 Μηκέτι οὖν ἀλλήλους κρίνωμεν· ἀλλὰ τοῦτο κρίνατε μᾶλλον, τὸ μὴ τιθέναι πρόσκομμα τῷ ἀδελφῷ ἢ σκάνδαλον.
14.15 εἰ γὰρ διὰ βρῶμα ὁ ἀδελφός σου λυπεῖται, οὐκέτι κατὰ ἀγάπην περιπατεῖς. μὴ τῷ βρώματί σου ἐκεῖνον ἀπόλλυε ὑπὲρ οὗ Χριστὸς ἀπέθανεν.
14.21 καλὸν τὸ μὴ φαγεῖν κρέα μηδὲ πεῖν οἶνον μηδὲ ἐν ᾧ ὁ ἀδελφός σου προσκόπτει·' ' None | sup>
1.4 who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord,
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. 1.24 Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves, 1.25 who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 1.26 For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature. 1.27 Likewise also the men, leaving the natural function of the woman, burned in their lust toward one another, men doing what is inappropriate with men, and receiving in themselves the due penalty of their error. 1.28 Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting; 1.29 being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil habits, secret slanderers, 1.30 backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents, 1.31 without understanding, covet-breakers, without natural affection, unforgiving, unmerciful; 1.32 who, knowing the ordice of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them.
8.4 that the ordice of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
10.16 But they didn\'t all listen to the glad news. For Isaiah says, "Lord, who has believed our report?" 10.17 So faith comes by hearing, and hearing by the word of God.
11.26 and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob. ' "
14.13 Therefore let's not judge one another any more, but judge this rather, that no man put a stumbling block in his brother's way, or an occasion for falling. " "
14.15 Yet if because of food your brother is grieved, you walk no longer in love. Don't destroy with your food him for whom Christ died. " 14.21 It is good to not eat meat, drink wine, nor do anything by which your brother stumbles, is offended, or is made weak. ' ' None |
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36. New Testament, John, 15.26 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • idol • idols, idolaters, idolatry
Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 322; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 52
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15.26 Ὅταν ἔλθῃ ὁ παράκλητος ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ πατρός, τὸ πνεῦμα τῆς ἀληθείας ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ· καὶ ὑμεῖς δὲ μαρτυρεῖτε,'' None | sup>
15.26 "When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify about me. '' None |
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37. New Testament, Mark, 7.7-7.8 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Idols, food offered to • food, impurity of offered to idols • sacrifice to idols/pagan gods
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 68; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 133
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7.7 μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων· 7.8 ἀφέντες τὴν ἐντολὴν τοῦ θεοῦ κρατεῖτε τὴν παράδοσιν τῶν ἀνθρώπων.'' None | sup>
7.7 But in vain do they worship me, Teaching as doctrines the commandments of men.' " '7.8 "For you set aside the commandment of God, and hold tightly to the tradition of men -- the washing of pitchers and cups, and you do many other such things."'" None |
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38. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Idol/Idolatry • foolishness, of idols • idol • idols
Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 320; Levison (2009), Filled with the Spirit, 284, 300; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 315, 361
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39. Athenagoras, Apology Or Embassy For The Christians, 17 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Idol/s • idols; are images of the dead
Found in books: Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 80; Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 30
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17 An apologist must adduce more precise arguments than I have yet given, both concering the names of the gods, to show that they are of recent origin, and concerning their images, to show that they are, so to say, but of yesterday. You yourselves, however, are thoroughly acquainted with these matters, since you are versed in all departments of knowledge, and are beyond all other men familiar with the ancients. I assert, then, that it was Orpheus, and Homer, and Hesiod who gave both genealogies and names to those whom they call gods. Such, too, is the testimony of Herodotus. My opinion, he says, is that Hesiod and Homer preceded me by four hundred years, and no more; and it was they who framed a theogony for the Greeks, and gave the gods their names, and assigned them their several honours and functions, and described their forms. Representations of the gods, again, were not in use at all, so long as statuary, and painting, and sculpture were unknown; nor did they become common until Saurias the Samian, and Crato the Sicyonian, and Cleanthes the Corinthian, and the Corinthian damsel appeared, when drawing in outline was invented by Saurias, who sketched a horse in the sun, and painting by Crato, who painted in oil on a whitened tablet the outlines of a man and woman; and the art of making figures in relief (&' None |
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40. Tertullian, Apology, 12 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Idol/s • demons, xii; inhabit idols • idols; in procession at games • idols; inhabited by demons
Found in books: Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 66, 68; Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 97
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12 But I pass from these remarks, for I know and I am going to show what your gods are not, by showing what they are. In reference, then, to these, I see only names of dead men of ancient times; I hear fabulous stories; I recognize sacred rites founded on mere myths. As to the actual images, I regard them as simply pieces of matter akin to the vessels and utensils in common use among us, or even undergoing in their consecration a hapless change from these useful articles at the hands of reckless art, which in the transforming process treats them with utter contempt, nay, in the very act commits sacrilege; so that it might be no slight solace to us in all our punishments, suffering as we do because of these same gods, that in their making they suffer as we do themselves. You put Christians on crosses and stakes: what image is not formed from the clay in the first instance, set on cross and stake? The body of your god is first consecrated on the gibbet. You tear the sides of Christians with your claws; but in the case of your own gods, axes, and planes, and rasps are put to work more vigorously on every member of the body. We lay our heads upon the block; before the lead, and the glue, and the nails are put in requisition, your deities are headless. We are cast to the wild beasts, while you attach them to Bacchus, and Cybele, and C lestis. We are burned in the flames; so, too, are they in their original lump. We are condemned to the mines; from these your gods originate. We are banished to islands; in islands it is a common thing for your gods to have their birth or die. If it is in this way a deity is made, it will follow that as many as are punished are deified, and tortures will have to be declared divinities. But plain it is these objects of your worship have no sense of the injuries and disgraces of their consecrating, as they are equally unconscious of the honours paid to them. O impious words! O blasphemous reproaches! Gnash your teeth upon us - foam with maddened rage against us - you are the persons, no doubt, who censured a certain Seneca speaking of your superstition at much greater length and far more sharply! In a word, if we refuse our homage to statues and frigid images, the very counterpart of their dead originals, with which hawks, and mice, and spiders are so well acquainted, does it not merit praise instead of penalty, that we have rejected what we have come to see is error? We cannot surely be made out to injure those who we are certain are nonentities. What does not exist, is in its nonexistence secure from suffering. '' None |
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41. Tertullian, On Idolatry, 4, 8, 10-11, 16, 18 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Idol/s • Idols • idols; in procession at games
Found in books: Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 65, 68, 80, 81, 85, 86, 97, 121, 123, 142, 147, 152, 153, 157, 158, 159; Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 88, 93; Stuckenbruck (2007), 1 Enoch 91-108, 403
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4 God prohibits an idol as much to be made as to be worshipped. In so far as the making what may be worshipped is the prior act, so far is the prohibition to make (if the worship is unlawful) the prior prohibition. For this cause- the eradicating, namely, of the material of idolatry- the divine law proclaims, You shall make no idol; and by conjoining, Nor a similitude of the things which are in the heaven, and which are in the earth, and which are in the sea, has interdicted the servants of God from acts of that kind all the universe over. Enoch had preceded, predicting that the demons, and the spirits of the angelic apostates, would turn into idolatry all the elements, all the garniture of the universe, all things contained in the heaven, in the sea, in the earth, that they might be consecrated as God, in opposition to God. All things, therefore, does human error worship, except the Founder of all Himself. The images of those things are idols; the consecration of the images is idolatry. Whatever guilt idolatry incurs, must necessarily be imputed to every artificer of every idol. In short, the same Enoch fore-condemns in general menace both idol-worshippers and idol-makers together. And again: I swear to you, sinners, that against the day of perdition of blood repentance is being prepared. You who serve stones, and you who make images of gold, and silver, and wood, and stones and clay, and serve phantoms, and demons, and spirits in fanes, and all errors not according to knowledge, shall find no help from them. But Isaiah says, You are witnesses whether there is a God except Me. And they who mould and carve out at that time were not: all vain! Who do that which likes them, which shall not profit them! And that whole ensuing discourse sets a ban as well on the artificers as the worshippers: the close of which is, Learn that their heart is ashes and earth, and that none can free his own soul. In which sentence David equally includes the makers too. Such, says he, let them become who make them. And why should I, a man of limited memory, suggest anything further? Why recall anything more from the Scriptures? As if either the voice of the Holy Spirit were not sufficient; or else any further deliberation were needful, whether the Lord cursed and condemned by priority the artificers of those things, of which He curses and condemns the worshippers! ' "
8 There are also other species of very many arts which, although they extend not to the making of idols, yet, with the same criminality, furnish the adjuncts without which idols have no power. For it matters not whether you erect or equip: if you have embellished his temple, altar, or niche; if you have pressed out gold-leaf, or have wrought his insignia, or even his house: work of that kind, which confers not shape, but authority, is more important. If the necessity of maintece is urged so much, the arts have other species withal to afford means of livelihood, without outstepping the path of discipline, that is, without the confiction of an idol. The plasterer knows both how to mend roofs, and lay on stuccoes, and polish a cistern, and trace ogives, and draw in relief on party-walls many other ornaments beside likenesses. The painter, too, the marble mason, the bronze-worker, and every graver whatever, knows expansions of his own art, of course much easier of execution. For how much more easily does he who delineates a statue overlay a sideboard! How much sooner does he who carves a Mars out of a lime-tree, fasten together a chest! No art but is either mother or kinswoman of some neighbour art: nothing is independent of its neighbour. The veins of the arts are many as are the concupiscences of men. But there is difference in wages and the rewards of handicraft; therefore there is difference, too, in the labour required. Smaller wages are compensated by more frequent earning. How many are the party-walls which require statues? How many the temples and shrines which are built for idols? But houses, and official residences, and baths, and tenements, how many are they? Shoe- and slipper-gilding is daily work; not so the gilding of Mercury and Serapis. Let that suffice for the gain of handicrafts. Luxury and ostentation have more votaries than all superstition. Ostentation will require dishes and cups more easily than superstition. Luxury deals in wreaths, also, more than ceremony. When, therefore, we urge men generally to such kinds of handicrafts as do not come in contact with an idol indeed and with the things which are appropriate to an idol; since, moreover, the things which are common to idols are often common to men too; of this also we ought to beware that nothing be, with our knowledge, demanded by any person from our idols' service. For if we shall have made that concession, and shall not have had recourse to the remedies so often used, I think we are not free of the contagion of idolatry, we whose (not unwitting) hands are found busied in the tendence, or in the honour and service, of demons. " "
10 Moreover, we must inquire likewise touching schoolmasters; nor only of them, but also all other professors of literature. Nay, on the contrary, we must not doubt that they are in affinity with manifold idolatry: first, in that it is necessary for them to preach the gods of the nations, to express their names, genealogies, honourable distinctions, all and singular; and further, to observe the solemnities and festivals of the same, as of them by whose means they compute their revenues. What schoolmaster, without a table of the seven idols, will yet frequent the Quinquatria? The very first payment of every pupil he consecrates both to the honour and to the name of Minerva; so that, even though he be not said to eat of that which is sacrificed to idols nominally (not being dedicated to any particular idol), he is shunned as an idolater. What less of defilement does he recur on that ground, than a business brings which, both nominally and virtually, is consecrated publicly to an idol? The Minervalia are as much Minerva's, as the Saturnalia Saturn's; Saturn's, which must necessarily be celebrated even by little slaves at the time of the Saturnalia. New-year's gifts likewise must be caught at, and the Septimontium kept; and all the presents of Midwinter and the feast of Dear Kinsmanship must be exacted; the schools must be wreathed with flowers; the flamens' wives and the diles sacrifice; the school is honoured on the appointed holy-days. The same thing takes place on an idol's birthday; every pomp of the devil is frequented. Who will think that these things are befitting to a Christian master, unless it be he who shall think them suitable likewise to one who is not a master? We know it may be said, If teaching literature is not lawful to God's servants, neither will learning be likewise; and, How could one be trained unto ordinary human intelligence, or unto any sense or action whatever, since literature is the means of training for all life? How do we repudiate secular studies, without which divine studies cannot be pursued? Let us see, then, the necessity of literary erudition; let us reflect that partly it cannot be admitted, partly cannot be avoided. Learning literature is allowable for believers, rather than teaching; for the principle of learning and of teaching is different. If a believer teach literature, while he is teaching doubtless he commends, while he delivers he affirms, while he recalls he bears testimony to, the praises of idols interspersed therein. He seals the gods themselves with this name; whereas the Law, as we have said, prohibits the names of gods to be pronounced, and this name to be conferred on vanity. Hence the devil gets men's early faith built up from the beginnings of their erudition. Inquire whether he who catechizes about idols commit idolatry. But when a believer learns these things, if he is already capable of understanding what idolatry is, he neither receives nor allows them; much more if he is not yet capable. Or, when he begins to understand, it behooves him first to understand what he has previously learned, that is, touching God and the faith. Therefore he will reject those things, and will not receive them; and will be as safe as one who from one who knows it not, knowingly accepts poison, but does not drink it. To him necessity is attributed as an excuse, because he has no other way to learn. Moreover, the not teaching literature is as much easier than the not learning, as it is easier, too, for the pupil not to attend, than for the master not to frequent, the rest of the defilements incident to the schools from public and scholastic solemnities. "11 If we think over the rest of faults, tracing them from their generations, let us begin with covetousness, a root of all evils, 1 Timothy 6:
10 wherewith, indeed, some having been ensnared, have suffered shipwreck about faith. 1 Timothy 1:19 Albeit covetousness is by the same apostle called idolatry. In the next place proceeding to mendacity, the minister of covetousness (of false swearing I am silent, since even swearing is not lawful )- is trade adapted for a servant of God? But, covetousness apart, what is the motive for acquiring? When the motive for acquiring ceases, there will be no necessity for trading. Grant now that there be some righteousness in business, secure from the duty of watchfulness against covetousness and mendacity; I take it that that trade which pertains to the very soul and spirit of idols, which pampers every demon, falls under the charge of idolatry. Rather, is not that the principal idolatry? If the selfsame merchandises - frankincense, I mean, and all other foreign productions - used as sacrifice to idols, are of use likewise to men for medicinal ointments, to us Christians also, over and above, for solaces of sepulture, let them see to it. At all events, while the pomps, while the priesthoods, while the sacrifices of idols, are furnished by dangers, by losses, by inconveniences, by cogitations, by runnings to and fro, or trades, what else are you demonstrated to be but an idols' agent? Let none contend that, in this way, exception may be taken to all trades. All graver faults extend the sphere for diligence in watchfulness proportionably to the magnitude of the danger; in order that we may withdraw not only from the faults, but from the means through which they have being. For although the fault be done by others, it makes no difference if it be by my means. In no case ought I to be necessary to another, while he is doing what to me is unlawful. Hence I ought to understand that care must be taken by me, lest what I am forbidden to do be done by my means. In short, in another cause of no lighter guilt I observe that fore-judgment. In that I am interdicted from fornication, I furnish nothing of help or connivance to others for that purpose; in that I have separated my own flesh itself from stews, I acknowledge that I cannot exercise the trade of pandering, or keep that kind of places for my neighbour's behoof. So, too, the interdiction of murder shows me that a trainer of gladiators also is excluded from the Church; nor will any one fail to be the means of doing what he subministers to another to do. Behold, here is a more kindred fore-judgment: if a purveyor of the public victims come over to the faith, will you permit him to remain permanently in that trade? Or if one who is already a believer shall have undertaken that business, will you think that he is to be retained in the Church? No, I take it; unless any one will dissemble in the case of a frankincense-seller too. In truth, the agency of blood pertains to some, that of odours to others. If, before idols were in the world, idolatry, hitherto shapeless, used to be transacted by these wares; if, even now, the work of idolatry is perpetrated, for the most part, without the idol, by burnings of odours; the frankincense-seller is a something even more serviceable even toward demons, for idolatry is more easily carried on without the idol, than without the ware of the frankincense-seller. Let us interrogate thoroughly the conscience of the faith itself. With what mouth will a Christian frankincense-seller, if he shall pass through temples, with what mouth will he spit down upon and blow out the smoking altars, for which himself has made provision? With what consistency will he exorcise his own foster-children, to whom he affords his own house as store-room? Indeed, if he shall have ejected a demon, let him not congratulate himself on his faith, for he has not ejected an enemy; he ought to have had his prayer easily granted by one whom he is daily feeding. No art, then, no profession, no trade, which administers either to equipping or forming idols, can be free from the title of idolatry; unless we interpret idolatry to be altogether something else than the service of idol-tendence. " "
16 Touching the ceremonies, however, of private and social solemnities - as those of the white toga, of espousals, of nuptials, of name-givings - I should think no danger need be guarded against from the breath of the idolatry which is mixed up with them. For the causes are to be considered to which the ceremony is due. Those above-named I take to be clean in themselves, because neither manly garb, nor the marital ring or union, descends from honours done to any idol. In short, I find no dress cursed by God, except a woman's dress on a man: for cursed, says He, is every man who clothes himself in woman's attire. The toga, however, is a dress of manly name as well as of manly use. God no more prohibits nuptials to be celebrated than a name to be given. But there are sacrifices appropriated to these occasions. Let me be invited, and let not the title of the ceremony be assistance at a sacrifice, and the discharge of my good offices is at the service of my friends. Would that it were at their service indeed, and that we could escape seeing what is unlawful for us to do. But since the evil one has so surrounded the world with idolatry, it will be lawful for us to be present at some ceremonies which see us doing service to a man, not to an idol. Clearly, if invited unto priestly function and sacrifice, I will not go, for that is service peculiar to an idol; but neither will I furnish advice, or expense, or any other good office in a matter of that kind. If it is on account of the sacrifice that I be invited, and stand by, I shall be partaker of idolatry; if any other cause conjoins me to the sacrificer, I shall be merely a spectator of the sacrifice. " "1
8 But we must now treat of the garb only and apparatus of office. There is a dress proper to every one, as well for daily use as for office and dignity. That famous purple, therefore, and the gold as an ornament of the neck, were, among the Egyptians and Babylonians, ensigns of dignity, in the same way as bordered, or striped, or palm-embroidered togas, and the golden wreaths of provincial priests, are now; but not on the same terms. For they used only to be conferred, under the name of honour, on such as deserved the familiar friendship of kings (whence, too, such used to be styled the purpled-men of kings, just as among us, some, from their white toga, are called candidates ); but not on the understanding that that garb should be tied to priesthoods also, or to any idol-ceremonies. For if that were the case, of course men of such holiness and constancy would instantly have refused the defiled dresses; and it would instantly have appeared that Daniel had been no zealous slave to idols, nor worshipped Bel, nor the dragon, which long after did appear. That purple, therefore, was simple, and used not at that time to be a mark of dignity among the barbarians, but of nobility. For as both Joseph, who had been a slave, and Daniel, who through captivity had changed his state, attained the freedom of the states of Babylon and Egypt through the dress of barbaric nobility; so among us believers also, if need so be, the bordered toga will be proper to be conceded to boys, and the stole to girls, as ensigns of birth, not of power; of race, not of office; of rank, not of superstition. But the purple, or the other ensigns of dignities and powers, dedicated from the beginning to idolatry engrafted on the dignity and the powers, carry the spot of their own profanation; since, moreover, bordered and striped togas, and broad-barred ones, are put even on idols themselves; and fasces also, and rods, are borne before them; and deservedly, for demons are the magistrates of this world: they bear the fasces and the purples, the ensigns of one college. What end, then, will you advance if you use the garb indeed, but administer not the functions of it? In things unclean, none can appear clean. If you put on a tunic defiled in itself, it perhaps may not be defiled through you; but you, through it, will be unable to be clean. Now by this time, you who argue about Joseph and Daniel, know that things old and new, rude and polished, begun and developed, slavish and free, are not always comparable. For they, even by their circumstances, were slaves; but you, the slave of none, in so far as you are the slave of Christ alone, who has freed you likewise from the captivity of the world, will incur the duty of acting after your Lord's pattern. That Lord walked in humility and obscurity, with no definite home: for the Son of man, said He, has not where to lay His head; unadorned in dress, for else He had not said, Behold, they who are clad in soft raiment are in kings' houses: in short, inglorious in countece and aspect, just as Isaiah withal had fore-announced. Isaiah 53:2 If, also, He exercised no right of power even over His own followers, to whom He discharged menial ministry; if, in short, though conscious of His own kingdom, He shrank back from being made a king, John 6:15 He in the fullest manner gave His own an example for turning coldly from all the pride and garb, as well of dignity as of power. For if they were to be used, who would rather have used them than the Son of God? What kind and what number of fasces would escort Him? What kind of purple would bloom from His shoulders? What kind of gold would beam from His head, had He not judged the glory of the world to be alien both to Himself and to His? Therefore what He was unwilling to accept, He has rejected; what He rejected, He has condemned; what He condemned, He has counted as part of the devil's pomp. For He would not have condemned things, except such as were not His; but things which are not God's, can be no other's but the devil's. If you have forsworn the devil's pomp, know that whatever there you touch is idolatry. Let even this fact help to remind you that all the powers and dignities of this world are not only alien to, but enemies of, God; that through them punishments have been determined against God's servants; through them, too, penalties prepared for the impious are ignored. But both your birth and your substance are troublesome to you in resisting idolatry. For avoiding it, remedies cannot be lacking; since, even if they be lacking, there remains that one by which you will be made a happier magistrate, not in the earth, but in the heavens. " '" None |
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42. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Cult statues (idols) • cult idols
Found in books: Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 171; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 228
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43. Anon., Joseph And Aseneth, 8.5-8.6, 11.16, 12.5
Tagged with subjects: • Idol-Food • Idols • Idols, Lifeless • Idols, Making/Fashioning of • Idols, Manmade • Images, Material for Idols • idol food • idols
Found in books: Keener(2005), First-Second Corinthians, 76; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 315; Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 35; Stuckenbruck (2007), 1 Enoch 91-108, 399
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8.5 It is not right for a man who worships God, who with his mouth blesses the living God, and eats the blessed bread of life, and drinks the blessed cup of immortality, and is anointed with the blessed unction of incorruption, to kiss a strange woman, who with her mouth blesses dead and dumb idols, and eats of their table the bread of anguish, and drinks of their libations the cup of treachery, and is anointed with the unction of destruction. 8.6 A man who worships God will kiss his mother and his sister that is of his own tribe and kin, and the wife that shares his couch, who with their mouths bless the living God. ' ' None |
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44. Babylonian Talmud, Avodah Zarah, None
Tagged with subjects: • Art, idol vs. image • idol, idolatry
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 923; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 56
| 43a הני אין צורת דרקון לא,אלא פשיטא במוצא וכדתנן המוצא כלים ועליהם צורת חמה,רישא וסיפא במוצא ומציעתא בעושה,אמר אביי אין רישא וסיפא במוצא ומציעתא בעושה,רבא אמר כולה במוצא ומציעתא רבי יהודה היא דתניא רבי יהודה מוסיף אף דמות מניקה וסר אפיס מניקה על שם חוה שמניקה כל העולם כולו סר אפיס על שם יוסף שסר ומפיס את כל העולם כולו והוא דנקיט גריוא וקא כייל והיא דנקטא בן וקא מניקה:,תנו רבנן איזהו צורת דרקון פירש רשב"א כל שיש לו ציצין בין פרקיו מחוי רבי אסי בין פרקי צואר אמר ר\' חמא ברבי חנינא הלכה כר"ש בן אלעזר,אמר רבה בר בר חנה אמר רבי יהושע בן לוי פעם אחת הייתי מהלך אחר ר\' אלעזר הקפר בריבי בדרך ומצא שם טבעת ועליה צורת דרקון ומצא עובד כוכבים קטן ולא אמר לו כלום מצא עובד כוכבים גדול ואמר לו בטלה ולא בטלה סטרו ובטלה,ש"מ תלת ש"מ עובד כוכבים מבטל עבודת כוכבים שלו ושל חבירו וש"מ יודע בטיב של עבודת כוכבים ומשמשיה מבטל ושאינו יודע בטיב עבודת כוכבים ומשמשיה אינו מבטל וש"מ עובד כוכבים מבטל בעל כרחו,מגדף בה רבי חנינא ולית ליה לרבי אלעזר הקפר בריבי הא דתנן המציל מן הארי ומן הדוב ומן הנמר ומן הגייס ומן הנהר ומזוטו של ים ומשלוליתו של נהר והמוצא בסרטיא ופלטיא גדולה ובכל מקום שהרבים מצוין שם הרי אלו שלו מפני שהבעלים מתייאשין מהן,אמר אביי נהי דמינה מייאש מאיסורא מי מייאש מימר אמר אי עובד כוכבים משכח לה מפלח פלח לה אי ישראל משכח לה איידי דדמיה יקרין מזבין לה לעובד כוכבים ופלח לה:,תנן התם דמות צורות לבנות היה לו לר"ג בעלייתו בטבלא בכותל שבהן מראה את ההדיוטות ואומר להן כזה ראיתם או כזה ראיתם,ומי שרי והכתיב (שמות כ, כג) לא תעשון אתי לא תעשון כדמות שמשי המשמשים לפני,אמר אביי לא אסרה תורה אלא שמשין שאפשר לעשות כמותן,כדתניא לא יעשה אדם בית תבנית היכל אכסדרה תבנית אולם חצר תבנית עזרה שולחן תבנית שולחן מנורה תבנית מנורה אבל הוא עושה של ה\' ושל ו\' ושל ח\' ושל ז\' לא יעשה אפילו של שאר מיני מתכות,רבי יוסי בר יהודה אומר אף של עץ לא יעשה כדרך שעשו בית חשמונאי,אמרו לו משם ראיה שפודין של ברזל היו וחופין בבעץ העשירו עשאום של כסף חזרו והעשירו עשאום של זהב,ושמשין שאי אפשר לעשות כמותן מי שרי והתניא לא תעשון אתי לא תעשון כדמות שמשי המשמשים לפני במרום,אמר אביי'' None | 43a The Sages interpret this verse as referring to the heavenly constellations, which indicates that it is prohibited to form only these figures, but it is not prohibited to form a figure of a dragon.,Rather, the Gemara concludes, it is obvious that this halakha is referring to a case where one finds a vessel with the figure of a dragon, and this is as we learned in the mishna: In the case of one who finds vessels, and upon them is a figure of the sun, a figure of the moon, or a figure of a dragon, he must take them and cast them into the Dead Sea.,The Gemara asks about the lack of consistency between the clauses of Rav Sheshet’s statement: Can it be that the first clause and the last clause are referring to a case where one finds vessels with the specified figures, and the middle clause is referring to a case where one forms these figures?,Abaye said: Indeed, the first clause and the last clause are referring to cases where one finds vessels with figures, and the middle clause is referring to a case where one forms figures.,Rava said: The entire statement of Rav Sheshet is referring to a case where one finds vessels with these figures, and the middle clause is in accordance with the opinion of Rabbi Yehuda. As it is taught in a baraita that Rabbi Yehuda adds to the list of forbidden figures even a figure of a nursing woman and Sar Apis. The figure of a nursing woman is worshipped as it symbolizes Eve, who nurses the entire world. The figure of Sar Apis is worshipped as it symbolizes Joseph, who ruled over sar and appeased mefis the entire world by distributing food during the seven years of famine (see Genesis, chapter 41). But the figure of Sar Apis is forbidden only when it is holding a dry measure and measuring with it; and the figure of a nursing woman is forbidden only when she is holding a child and nursing it.,§ The Sages taught: What is a figure of a dragon? Rabbi Shimon ben Elazar explained: It is any figure that has scales between its joints. Rabbi Asi motioned with his hands to depict scales between the joints of the neck. Rabbi Ḥama, son of Rabbi Ḥanina, says: The halakha is in accordance with the opinion of Rabbi Shimon ben Elazar.,Rabba bar bar Ḥana says that Rabbi Yehoshua ben Levi says: Once, I was following Rabbi Elazar HaKappar the Distinguished on the road, and he found a ring there, and there was a figure of a dragon on it. And he then encountered a minor gentile boy, but did not say anything to him. He then encountered an adult gentile, and said to him: Revoke the ring’s idolatrous status. But the gentile did not revoke it. Rabbi Elazar HaKappar then slapped him across his face, whereupon the gentile succumbed and revoked its idolatrous status.,The Gemara comments: Learn from this incident the following three halakhot: Learn from it that a gentile can revoke the idolatrous status of both his object of idol worship and that of another gentile. And learn from the fact that Rabbi Elazar HaKappar waited to find an adult gentile, that only one who is aware of the nature of idol worship and its accessories can revoke the idol’s status, but one who is not aware of the nature of idol worship and its accessories, such as a minor, cannot revoke the idol’s status. And finally, learn from it that a gentile can revoke the status of an idol even against his will.,Rabbi Ḥanina ridiculed this ruling and asked: But why was it necessary to have a gentile actively revoke the idolatrous status of the ring? Doesn’t Rabbi Elazar HaKappar the Distinguished maintain in accordance with that which we learned in a baraita: In the case of one who saves an object from a lion, or from a bear, or from a cheetah, or from a troop of soldiers, or from a river, or from the tide of the sea, or from the flooding of a river, or similarly one who finds an object in a main thoroughfare or in a large plaza, or for that matter, anywhere frequented by the public, in all these cases, the objects belong to him, because the owners despair of recovering them? Therefore, in the case of a lost ring with an idolatrous figure on it, its idolatrous status is automatically revoked, as its owner despairs of recovering it.,Abaye said: Granted, the owner despairs of recovering the object itself, but does he despair of its forbidden me’issura idolatrous status? The owner does not assume that the object will never be worshipped again; rather, he says to himself: If a gentile finds it, he will worship it. If a Jew finds it, since it is valuable, he will sell it to a gentile who will then worship it. Therefore, Rabbi Elazar HaKappar had to have the ring’s idolatrous status revoked.,§ We learned in a mishna there (Rosh HaShana 24a): Rabban Gamliel had diagrams of the different figures of moons drawn on a tablet that hung on the wall of his attic, which he would show to the ordinary people hahedyotot who came to testify about sighting the new moon but who were unable to adequately describe what they had seen. And he would say to them: Did you see an image like this, or did you see an image like that?,The Gemara asks: And is it permitted to form these figures? But isn’t it written: “You shall not make with Me gods of silver, or gods of gold” (Exodus 20:20), which is interpreted to mean: You shall not make figures of My attendants who serve before Me, i.e., those celestial bodies that were created to serve God, including the sun and the moon.,In answering, Abaye said: The Torah prohibited only the figures of those attendants that one can possibly reproduce something that is truly in their likeness. Since it is impossible to reproduce the sun and the moon, the prohibition does not apply to these entities.,As it is taught in a baraita: A person may not construct a house in the exact image of the Sanctuary, nor a portico in the exact image of the Entrance Hall of the Sanctuary, nor a courtyard corresponding to the Temple courtyard, nor a table corresponding to the Table in the Temple, nor a candelabrum corresponding to the Candelabrum in the Temple. But one may fashion a candelabrum of five or of six or of eight lamps. And one may not fashion a candelabrum of seven lamps even if he constructs it from other kinds of metal rather than gold, as in extenuating circumstances the Candelabrum in the Temple may be fashioned from other metals.,The baraita continues: Rabbi Yosei bar Yehuda says: One may not fashion a candelabrum of wood either, in the manner that the kings of the Hasmonean monarchy fashioned it. When they first purified the Temple they had to fashion the Candelabrum out of wood as no other material was available. Since a wooden candelabrum is fit for the Temple, it is prohibited to fashion one of this kind for oneself.,The Rabbis said to Rabbi Yosei bar Yehuda: Do you seek to cite a proof from there, i.e., from the Hasmonean era, that a candelabrum fashioned of wood is fit for the Temple? During that era the branches of the Candelabrum were fashioned from spits shappudin of iron, and they covered them with tin beva’atz. Later, when they grew richer and could afford a Candelabrum of higher-quality material, they fashioned the Candelabrum from silver. When they grew even richer, they fashioned the Candelabrum from gold. In any event, Abaye proves from this baraita that the prohibition against forming a figure applies only to items that can be reconstructed in an accurate manner. Since this is not possible in the case of the moon, Rabban Gamliel’s figures were permitted.,The Gemara asks: And is it actually permitted to fashion figures of those attendants of God concerning which it is impossible to reproduce their likeness? But isn’t it taught in a baraita that the verse: “You shall not make with Me gods of silver” (Exodus 20:20), is interpreted to mean: You shall not make figures of My attendants who serve before Me on high? Apparently, this includes the sun and the moon.,Abaye said:'' None |
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45. None, None, nan
Tagged with subjects: • idol food • idol worship, ritual sacrificial meal
Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 33; Keener(2005), First-Second Corinthians, 76
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